Our first thought was to devote an
introductory chapter unto a setting forth the principle errors which have been
entertained upon this subject by different men and parties, but after more
deliberation we decided this would be for little or no profit to the majority
of our readers. While there are times, no doubt, when it becomes the
distasteful duty of God's servants to expose that which is calculated to
deceive and injure His people, yet, as a general rule, the most effective way
of getting rid of darkness is to let in the light. We desire, then, to pen
these articles in the spirit of the godly John Owen, who, in the introduction
to his ponderous treatise on this theme said, "More weight is to be put on the
steady guidance of the mind and conscience of one believer, really exercised
about the foundation of his peace and acceptance with God, than on the
confutation of ten wrangling disputers... To declare and vindicate the truth
unto the instruction and edification of such as love it in sincerity, to
extricate their minds from those difficulties in this particular instance,
which some endeavor to cast on all Gospel mysteries, to direct the consciences
of them that inquire after abiding peace with God, and to establish the minds
of them that do believe, are the things I have aimed at."
There was a time, not so long ago, when the
blessed truth of Justification was one of the best known doctrines of the
Christian faith, when it was regularly expounded by the preachers, and when the
rank and file of church-goers were familiar with its leading aspects. But now,
alas, a generation has arisen which is well-nigh totally ignorant of this
precious theme, for with very rare exceptions it is no longer given a place in
the pulpit, nor is scarcely anything written thereon in the religious magazines
of our day; and, in consequence, comparatively few understand what the term
itself connotes, still less are they clear as to the ground on which God
justifies the ungodly. This places the writer at a considerable disadvantage,
for while he wishes to avoid a superficial treatment of so vital a subject, yet
to go into it deeply, and enter into detail, will make a heavy tax upon the
mentality and patience of the average person. Nevertheless, we respectfully
urge each Christian to make a real effort to gird up the loins of his mind and
seek to prayerfully master these chapters.
That which will make it harder to follow us
through the present series is the fact that we are here treating of the
doctrinal side of truth, rather than the practical; the judicial, rather
than the experimental. Not that doctrine is impracticable; no indeed;
far, far from it. "All Scripture is given by inspiration of God, and is
profitable (first) for doctrine, (and then) for reproof, for correction,
for instruction in righteousness" (2 Tim. 3:16). Doctrinal instruction was ever
the foundation from which the Apostles issued precepts to regulate the walk.
Not until the 6th chapter will any exhortation be found in the Roman Epistle:
the first five are devoted entirely to doctrinal exposition. So again in the
Epistle to the Ephesians: not until 4:1 is the first exhortation given. First
the saints are reminded of the exceeding riches of God's grace, that the love
of Christ may constrain them; and then they are urged to walk worthy of the
vocation wherewith they are called.
While it be true that a real mental effort (as
well as a prayerful heart) is required in order to grasp intelligently some of
the finer distinctions which are essential to a proper apprehension of this
doctrine, yet, let it be pointed out that the truth of justification is far
from being a mere piece of abstract speculation. No, it is a statement of
Divinely revealed fact; it is a statement of fact in which every member of our
race ought to be deeply interested in. Each one of us has forfeited the favor
of God, and each one of us needs to be restored to His favor. If we are not
restored, then the outcome must inevitably be our utter ruin and hopeless
perdition. How fallen creatures, how guilty rebels, how lost sinners,
are restored to the favor of God, and given a standing before Him
inestimably superior to that occupied by the holy angels, will (D.V.) engage
our attention as we proceed with our subject.
As said Abram Booth in his splendid work "The
Reign of Grace" (written in 1768), "Far from being a merely speculative point,
it spreads its influence through the whole body of divinity (theology), runs
through all Christian experience, and operates in every part of practical
godliness. Such is its grand importance, that a mistake about it has a
malignant efficacy, and is attended with a long train of dangerous
consequences. Nor can this appear strange, when it is considered that this
doctrine of justification is no other than the way of a sinner's acceptance
with God. Being of such peculiar moment, it is inseparably connected with
many other evangelical truths, the harmony and beauty of which we cannot
behold, while this is misunderstood. Till this appears in its glory, they will
be involved in darkness. It is, if anything may be so called, a
fundamental article; and certainly requires our most serious
consideration" (from his chapter on "Justification").
The great importance of the doctrine of
justification was sublimely expressed by the Dutch Puritan, Witsius, when he
said, "It tends much to display the glory of God, whose most exalted
perfections shine forth with an eminent lustre in this matter. It sets forth
the infinite goodness of God, by which He was inclined to procure
salvation freely for lost and miserable man, `to the praise of the glory of His
grace' (Eph. 1:6). It displays also the strictest justice, by which He
would not forgive even the smallest offense, but on condition of the sufficient
engagement, or full satisfaction of the Mediator, `that He might be just, and
the Justifier of him which believeth in Jesus' (Rom 3:26). It shows further the
unsearchable wisdom of the Deity, which found out a way for the exercise
of the most gracious act of mercy, without injury to His strictest justice and
infallible truth, which threatened death to the sinner: justice demanded that
the soul that sinned should die (Rom. 1:32). Truth had pronounced the curses
for not obeying the Lord (Deut. 28:15-68). Goodness, in the meantime, was
inclined to adjudge life to some sinners, but by no other way than what became
the majesty of the most holy God. Here wisdom interposed, saying, `I, even I,
am He that blotteth out thy transgressions for Mine own sake, and will not
remember thy sins' (Isa. 43:25). Nor shall you, His justice and His truth have
any cause of complaint because full satisfaction shall be made to you by a
mediator. Hence the incredible philanthropy of the Lord Jesus shineth forth,
who, though Lord of all, was made subject to the law, not to the obedience of
it only, but also to the curse: `hath made Him to be sin for us, who knew no
sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21).
Ought not the pious soul, who is deeply engaged
in the devout meditation of these things, to break out into the praises of a
justifying God, and sing with the church, "Who is a God like unto Thee, that
pardoneth iniquity, and passeth by the transgression" (Micah 7:18). O the
purity of that holiness which chose rather to punish the sins of the elect in
His only begotten Son, than suffer them to go unpunished! O the abyss of His
love to the world, for which He spared not His dearest Son, in order to spare
sinners! O the depth of the riches of unsearchable wisdom, by which He
exercises mercy towards the penitent guilty, without any stain to the honor of
the most impartial Judge! O the treasures of love in Christ, whereby He became
a curse for us, in order to deliver us therefrom! How becoming the justified
soul, who is ready to dissolve in the sense of this love, with full exultation
to sing a new song, a song of mutual return of love to a justifying God.
So important did the Apostle Paul, under the
guidance of the Holy Spirit, deem this doctrine, that the very first of his
epistles in the New Testament is devoted to a full exposition thereof. The
pivot on which turns the entire contents of the Epistle to the Romans is that
notable expression "the righteousness of God"--than which is none of greater
moment to be found in all the pages of Holy Writ, and which it behooves every
Christian to make the utmost endeavor to clearly understand. It is an abstract
expression denoting the satisfaction of Christ in its relation to the Divine
Law. It is a descriptive name for the material cause of the sinner's acceptance
before God. "The righteousness of God" is a phrase referring to the finished
work of the Mediator as approved by the Divine tribunal, being the meritorious
cause of our acceptance before the throne of the Most High.
In the succeeding chapters (D.V.) we shall
examine in more detail this vital expression "the righteousness of God," which
connotes that perfect satisfaction which the Redeemer offered to Divine justice
on the behalf of and in the stead of that people which had been given to Him.
Suffice it now to say that that "righteousness" by which the believing sinner
is justified is called "the righteousness of God" (Rom 1:17; 3:21)
because He is the appointer, approver, and imputer of it. It is called "the
righteousness of God and our Saviour Jesus Christ" (2 Peter 1:1)
because He wrought it out and presented it unto God. It is called "the
righteousness of faith" (Rom. 4:13) because faith is the apprehender and
receiver of it. It is called "man's righteousness" (Job 33:26) because
it was paid for him and imputed to him. All these varied expressions refer to
so many aspects of that one perfect obedience unto death which the Saviour
performed for His people.
Yes, so vital did the Apostle Paul, under the
guidance of the Holy Spirit, esteem this doctrine of Justification, that he
shows at length how the denial and perversion of it by the Jews was the chief
reason of their being rejected by God: see the closing verses of Romans 9 and
the beginning of chapter 10. Again; throughout the whole Epistle to the
Galatians we find the Apostle engaged in most strenuously defending and
zealously disputing with those who had assailed this basic truth. Therein he
speaks of the contrary doctrine as ruinous and fatal to the souls of men, as
subversive of the cross of Christ, and calls it another gospel, solemnly
declaring "though we, or an angel from heaven, preach any other gospel unto
you... let him be accursed" (Gal. 1:8). Alas, that under the latitudinal
liberty and false "charity" of our day, there is now so little holy abhorrence
of that preaching which repudiates the vicarious obedience of Christ which is
imputed to the believer.
Under God, the preaching of this grand truth
brought about the greatest revival which the Cause of Christ has enjoyed since
the days of the Apostles. "This was the great fundamental distinguishing
doctrine of the Reformation, and was regarded by all the Reformers as of
primary and paramount importance. The leading charge which they adduced against
the Church of Rome was that she had corrupted and perverted the doctrine of
Scripture upon this subject in a way that was dangerous to the souls of men;
and it was mainly by the exposition, enforcement, and application of the true
doctrine of God's Word in regard to it, that they assailed and overturned the
leading doctrines and practices of the Papal system. There is no subject which
possesses more of intrinsic importance than attaches to this one, and there is
none with respect to which the Reformers were more thoroughly harmonious in
their sentiments" (W. Cunningham).
This blessed doctrine supplies the grand Divine
cordial to revive one whose soul is cast down and whose conscience is
distressed by a felt sense of sin and guilt, and longs to know the way and
means whereby he may obtain acceptance with God and the title unto the Heavenly
inheritance. To one who is deeply convinced that he has been a life-long rebel
against God, a constant transgressor of His Holy Law, and who realizes he is
justly under His condemnation and wrath, no inquiry can be of such deep
interest and pressing moment as that which relates to the means of restoring
him to the Divine favour, remitting his sins, and fitting him to stand
unabashed in the Divine presence: till this vital point has been cleared to the
satisfaction of his heart, all other information concerning religion will be
quite unavailing.
"Demonstrations of the existence of God will only
serve to confirm and more deeply impress upon his mind the awful truth which he
already believes, that there is a righteous Judge, before whom he must appear,
and by whose sentence his final doom will be fixed. To explain the moral law to
him, and inculcate the obligations to obey it, will be to act the part of a
public accuser, when he quotes the statutes of the land in order to show that
the charges which he has brought against the criminal at the bar are well
founded, and, consequently, that he is worthy of punishment. The stronger the
arguments are by which you evince the immortality of the soul, the more clearly
do you prove that his punishment will not be temporary, and that there is
another state of existence, in which he will be fully recompensed according to
his desert" (J. Dick).
When God Himself becomes a living reality unto
the soul, when His awful majesty, ineffable holiness, inflexible justice, and
sovereign authority, are really perceived, even though most inadequately,
indifference to His claims now gives place to a serious concern. When there is
a due sense of the greatness of our apostasy from God, of the depravity of our
nature, of the power and vileness of sin, of the spirituality and strictness of
the law, and of the everlasting burnings awaiting God's enemies, the awakened
soul cries out, "Wherewith shall I come before the LORD, and bow myself before
the high God? shall I come before Him with burnt offerings, with calves of a
year old? Will the LORD be pleased with thousands of rams, or with ten
thousands of rivers of oil? shall I give my firstborn for my transgression, the
fruit of my body for the sin of my soul?" (Micah 6:6, 7). Then it is that the
poor soul cries out, "How then can man be justified with God? or how can
he be clean that is born of a woman?" (Job 25:4). And it is in the blessed
doctrine which is now to be before us that we are taught the method whereby a
sinner may obtain peace with his Maker and rise to the possession of eternal
life.
Again; this doctrine is of inestimable value unto
the conscientious Christian who daily groans under a sense of his inward
corruptions and innumerable failures to measure up to the standard which God
has set before him. The Devil, who is "the accuser of our brethren" (Rev.
12:10), frequently charges the believer with hypocrisy before God, disquiets
his conscience, and seeks to persuade him that his faith and piety are nought
but a mask and outward show, by which he has not only imposed upon others, but
also on himself. But, thank God, Satan may be overcome by "the blood of the
Lamb" (Rev. 12:11): by looking away from incurably depraved self, and viewing
the Surety, who has fully answered for the Christian's every failure, perfectly
atoned for his every sin, and brought in an "everlasting righteousness" (Dan.
9:24), which is placed to his account in the high court of Heaven. And thus,
though groaning under his infirmities, the believer may possess a victorious
confidence which rises above every fear.
This it was which brought peace and joy to the
heart of the Apostle Paul: for while in one breath he cried, "O wretched man
that I am! who shall deliver me from the body of this death?" (Rom. 7:24), in
the next he declared, "There is therefore now no condemnation to them which are
in Christ Jesus" (Rom. 8:1). To which he added, "Who shall lay any thing to the
charge of God's elect? It is God that justifieth. Who is he that condemneth? It
is Christ that died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us. Who shall separate us from
the love of Christ?" (vv. 33-35). May it please the God of all grace to so
direct our pen and bless what we write unto the readers, that not a few who are
now found in the gloomy dungeons of Doubting Castle, may be brought out into
the glorious light and liberty of the full assurance of faith.