Chapter Fourteen (continued)
"For all have sinned, and fall short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God set forth to be a propitiation, by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus" (Romans 3:23-26).
The apostle, after refuting and overthrowing any justification by works for both Jews and Gentiles in the preceding discourse, is now proving his assertion (verse 21, 22): "But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference," demonstrating that in the times of the gospel, there is no distinction between Jews and Gentiles. In the justification of both, the righteousness of God apart from the law is revealed. He supports this by explaining what the gospel teaches about the means of justification since the gospel is the revelation of God's righteousness (Romans 1:16, 17): "For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith."
Therefore, these words declare the gospel way of justification through the righteousness of God. They do so clearly and comprehensively, presenting the great and glorious benefit that is the first blessing we receive through union with Christ and the foundation of all other blessings. This text is considered to be the evangelium evangelii, a crucial part of the written gospel, succinctly yet fully expressing this excellent point more than any other passage.
Please note the subject discussed in these words, namely, the justification of individuals or their being justified. It is important to clarify and eliminate any ambiguities or misunderstandings. Justification means 'making just,' similar to how sanctification means 'making holy' and glorification means 'making glorious.' However, it does not refer to making a person just by infusing grace and holiness into them, as the Papists teach, as they confuse justification and sanctification. Rather, justification refers to being declared just in trial and judgement through a decisive verdict that absolves guilt, removes blame and accusation, approves, judges, acknowledges, and pronounces a person as righteous. The meaning of the term changes depending on context. It is a legal word, a term used in law with reference to trial and judgement. As the Apostle Paul stated, "With me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. My conscience is clear, but that does not vindicate me. It is the Lord who judges me" (1 Corinthians 4:3-4).
Justification is directly opposed to condemnation in judgement, as seen in the passage, "If two men are in a dispute and they go to court to be judged, and the judges declare one to be righteous and the other wicked" (Deuteronomy 25:1). Additionally, Jesus said, "By your words you will be acquitted, and by your words you will be condemned" (Matthew 12:37).
Justification is also opposed to accusation and condemnation, as stated, "Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns?" (Romans 8:33-34).
Furthermore, Job affirms, "If I justify myself, my mouth will condemn me" (Job 9:20), and "I will state my case and be vindicated...Who then can bring a charge against me?" (Job 13:15-19). In these instances, justification is clearly contrasted with accusation or fault, as well as the passing of a sentence of condemnation. It is said, "Judge between your servants, condemning the guilty and bringing down on their heads what they have done, and vindicating the innocent by treating them in accordance with their innocence" (1 Kings 8:32). Therefore, it is sinful to justify the wicked (Isaiah 5:23; Proverbs 17:15; Job 27:5). Actions must already exist and be brought to trial in order to be justified (Job 33:32; Isaiah 43:9, 26).
The justice of righteousness does not depend on the inherent nature of an action, but on its conformity to a rule of judgement. Therefore, actions are considered just and righteous in relation to God's standard of judging. This righteousness is evident when actions are evaluated according to the rule and an estimate is made. This estimate can result in approval or disapproval, justification or condemnation, determining whether the action is deemed sinful or not, or a violation of the law. This understanding can also be applied to the righteousness of individuals with regard to their habits or actions. When righteous individuals undergo trial and judgement, they are said to be specially justified at that time, as if they were made righteous when their righteousness is declared. This is similar to how Christ was proclaimed the Son of God at the resurrection (Acts 13:33) because He was declared to be the Son of God at that moment (Rom. 1:4). Likewise, those of us who are currently adopted are said to "wait for our adoption," referring to its manifestation (Rom. 8:23). Even God is said to be justified when we judge His actions as we should and consider them righteous (Job
32:2; Ps. 51:4; Luke 7:29), although nothing can be added to God's infinite righteousness. Wisdom is also said to be "justified by her children" (Matt.
11:19). Therefore, justification is not a real change within a sinner themselves (although a real change accompanies it), but rather a relational change in reference to God's judgement. The word is used in this sense in the text and throughout Scripture in matters of judicature. Some even argue against the Papists that it is never used in Scripture in any other sense, except as a figurative expression borrowed from its proper meaning. In the text, it is undoubtedly meant to be deemed and accounted as just in the sight of God, as this is the only form of justification discussed (Rom. 3:19, 20). I have taken the time to explain the meaning of the word at length because its misunderstanding, due to its composition, has led to a papal error that obscures and even undermines the intended benefit. Thus, it is necessary for us to contend for the true sense of the word.
In this text, we find the following points:
1. The individuals who are justified: (i) Sinners; (ii) All types of sinners who will believe, whether they are Jews or Gentiles.
2. The justifier, or the one who brings about justification: God.
3. The cause that prompts justification: grace.
4. The means by which justification is accomplished: the redemption of Christ.
5. The reason or basis for justification: the remission of sins.
6. The instrument through which justification is obtained: faith.
7. The time of declaration: the present time.
8. The purpose or goal of justification: to demonstrate God's justice.
From these points, we can draw several useful observations that help explain the nature of justification. These observations will be further explained and supported by the text. Finally, I will combine all of these points together.
I. Those who are justified are sinners. They are individuals who have fallen short of God's approval (John 5:44), God's image of holiness (2 Cor.
3:18; Eph. 4:24), and eternal happiness (1 Thess. 2:12; Rom. 5:2; 2 Cor.
4:17).
1. The law condemns all sinners and strikes them dead as if by a thunderbolt (Rom. 3:20). It pronounces shame, confusion, and misery upon them instead of glory and happiness, according to its strict terms (Rom. 2:6-12), which no one can fulfill, whether they are Jews or Gentiles (Rom. 8:7). There is no hope unless free grace restores them.
2. Christ came solely to save sinners and died for this purpose: "When we were still powerless, Christ died for the ungodly" (Rom. 5:6).
And "This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the worst" (1 Tim. 1:15). "I have not come to call the righteous, but sinners to repentance" (Matt. 9:13). "The Son of Man came to seek and to save the lost" (Luke 19:10).
And God must be believed in for salvation as a God who "justifies the ungodly" (Rom. 4:5). One must have faith, as one who does not rely on their works, in Him who justifies the ungodly.
II. Sinners of all kinds, without distinction, whether they are Jews or Gentiles, are the subjects of this justification. This is the main point that the apostle is trying to make, to demonstrate that whereas Jews and Gentiles were universally condemned by the light and law of nature or the written law, "the righteousness of God is given through faith in Jesus Christ to all who believe" (Rom. 3:21-22) without distinction. This was a crucial point to argue against the Jews of that time, who claimed exclusive rights to justification through their legalistic practices and circumcision. Therefore, the apostle Paul strongly emphasized this point (Rom. 10:11-12). It was a newly revealed truth to the apostles that the Gentiles could be accepted without becoming Jews, and it was highly valued as a glorious revelation (Acts 10:28, 45; Eph. 3:4-5, 8; Col. 1:25-27). And it is confirmed throughout the Scriptures.
1. Because, despite the Jews' privileged status under the law, they were just as much in need of free justification as the Gentiles due to their violation of the law. They had no superiority over the Gentiles based on their works; in fact, they were considered greater sinners (Rom.
2:23, 24). When the need and worth are equal, God can justly justify one as well as the other (Rom. 3:9).
2. God is the God of both the Gentiles and the Jews (Rom. 3:29), as He promised (Rom. 4:9, 12, 13; Gal. 3:8; Isa. 19:25; Zech. 14:9).
3. Abraham was justified before he was circumcised, so that he could be the father of those who believe, even though they are uncircumcised, and they can inherit the same blessing (Rom. 4:10-
12).
4. This is further evident by the fact that justification is solely by faith and does not depend on the law. It is based solely on the righteousness of another, making Jews and Gentiles equally capable of it.
III. The justifier, or efficient cause of justification, is God. It is an action of God (Rom. 8:33). He alone can authoritatively and irrevocably justify.
1. This is because He is the lawgiver and has the power to save and destroy (James 4:12). This matter pertains to God's law and can only be decided in His court. He is the judge of the world (Gen. 18:25). It is of little value to be justified by man or by ourselves alone (1 Cor.
2. The debt of suffering for sin and fulfilling righteousness is owed to Him, and therefore He alone can provide a discharge or release for the debtor (Ps. 51:4; Mark 2:7).
IV. "God justifies souls freely by His grace, freely by His grace." One of these statements would have been sufficient, but repeating it emphasizes the significance of this truth and captures our attention. It reveals the impulsive cause of justification and God's gracious manner of bestowing it. This highlights God's undeserved favour, in contrast to any works of our own righteousness that could claim it as a debt owed to us. "Now to him that works, the reward is not counted as grace, but as debt" (Rom. 4:4). "And if by grace, then it is no longer of works; otherwise grace is no longer grace.
But if it is of works, it is no longer grace; otherwise work is no longer work" (Rom. 11:6). "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Eph. 2:8-9). "Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ" (2 Tim. 1:9-10).
Grace is the manifestation of mercy and love freely shown by God's own will, because He chooses to show mercy and loves us (Rom. 9:15). This is further confirmed by:
1. The fact that there is nothing in us that could move God to condemn us, for we have all sinned (Eph. 2:3; Ezek. 16:6).
2. God intends to eliminate boasting and to have His grace glorified and exalted in our salvation. He desires to receive all the praise and glory, while we experience the blessedness. "That in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus" (Eph. 2:7, 9; Rom. 3:27).
V. "God justifies sinners through the redemption that is in Jesus Christ, whom God has set forth to be a propitiation through faith in His blood."
This is the means by which our justification is accomplished, namely, the redemption and propitiation through the blood of Christ, which embodies the righteousness of God stored up in Him.
By 'redemption' is properly meant a deliverance achieved through the payment of a price, and thus the words 'redeem' and 'redemption' are frequently used in this context (Exod. 13:13; Num. 3:48, 49, 51; Lev. 25:24, 51, 52; Jer. 32:7, 8; Neh. 5:8). From this precise meaning, it is metaphorically used to signify a deliverance without a price (Luke 21:28; Eph. 1:14; 4:30), or rather, by metonymy, it represents the highest effect, the state of glory. Therefore, the state of glory is called 'redemption' as it is the ultimate completion and culmination of Christ's redemption. Hence, it is referred to as the 'purchased possession'.
By 'propitiation' is meant that which appeases God's wrath for sin and earns His favour. This propitiation in Christ is typified in two ways: first, in the sacrificial offerings where blood was shed, and secondly, in the mercy seat which was referred to as the propitiation because it covered the ark containing the law, and the blood of the sacrifices for atonement was sprinkled before it by the high priest. This mercy seat symbolised God's favour towards a sinful people by dwelling among them (Heb. 9:5).
Now, this doctrine is confirmed for the following reasons:
1. Because Christ, in accordance with the will of God, offered Himself as a ransom for us to redeem us from sin, punishment, wrath, and curse. 'He gave Himself for us to redeem us from all iniquity' (Titus
2:14). He gave Himself up to death for us, was delivered for our offenses; His death was the price of our redemption, so that we may be justified in the sight of God. God gave Him up to death, sparing
Him not, that He may become righteousness. 'He gave His own life as a ransom for many' (1 Cor. 1:30; Matt. 20:28; 1 Tim. 2:6). 'He bought us with a price' (1 Cor. 6:20). 'He redeemed us not with silver and gold, but with His precious blood, like that of a lamb without blemish' (1 Peter 1:18, 19; 2 Peter 2:1; Rev. 5:9). 'He suffered the penalty due to us for sin' (1 Peter 2:24). 'He bore our sins in His own body on the tree' (Gal. 3:13). 'He was made a curse for us,' and in this way, He redeemed us from the curse of the law, and to become a curse, He was made sin for us (2 Cor. 5:21; Isa.
53:5, 6). He subjected Himself to the law, obeying both actively and passively (Gal. 4:4), and obeyed His Father even unto death, doing and suffering according to His commandment (John 14:31; Heb.
10:7), and His obedience was for our justification. Compare Romans
5:19 with Philippians 3:8, 9. Thus, Christ satisfied both our need for righteousness and our need for punishment, addressing our flaws, the contamination of sin, and our lack of righteousness, as well as our guilt and liability to punishment, so that we may be free from wrath and accounted as righteous in the sight of God. His suffering was the culminating act of redemption, and thus all is attributed to it (Heb. 2:9, 10) - even His blood, although other actions and sufferings are also involved (2 Cor. 8:9). We are made righteous by Him as we were made guilty by Adam (Rom. 5:12).
2. God accepted this price as satisfaction for His justice, which He demonstrated by raising Christ from the dead and accepting Him as payment for all our sins: 'He was justified in the Spirit' (1 Tim. 3:16) on our behalf, 'raised for our justification' (Rom. 4:25). 'It is God who justifies. Who is the one who condemns? Is it Christ who died, and furthermore is also risen, who is even at the right hand of God' (Rom. 8:33, 34). And 'by one offering He has perfected forever those who are sanctified' (Heb. 10:14). And 'this sacrifice was a sweet-smelling aroma to God' (Eph. 5:2). If Christ had succumbed under the weight of our sins and had not been raised, the payment would not have been completed, and the debt would not have been discharged: 'of righteousness, because I go to my Father' (John
16:10).
3. This redemption is in Christ, both in terms of its benefits and availability. It can only be obtained if we are in Christ and have Christ. This is precisely what the text states and demonstrates, that He is the propitiation and, as such, He is our righteousness (1 Cor.
1:30). We have redemption and righteousness in Him (Eph. 1:7; 2
Cor. 5:21), and through Him, we are freed from condemnation (Rom. 8:1). Christ died so that His offspring might be justified (Isa.
53:10, 11) - those who are in Him through spiritual regeneration (1
Cor. 4:15).
VI. 'The formal cause of justification, or that in which it consists, is the remission of sin, which means not only the removal of guilt and punishment but also the fault itself. It is a pardon grounded in justice, which also clears the fault. Through Him, we are justified from all the things that the law charges us with' (Acts 13:39). For individuals subject to the law, there is no middle ground between not imputing sin and imputing righteousness, and thus these terms are used interchangeably: 'Through this man is preached to you the forgiveness of sins; and by Him everyone who believes is justified' (Acts 13:38, 39; Rom. 4:6-8; 2 Cor. 5:19, 21; Rom. 5:17). This is accomplished through the shedding of Christ's blood (Eph. 1:7; Matt.
26:28).
VII. God justifies a sinner through faith in Christ's blood. Faith is the instrumental cause of receiving this benefit, faith in the blood of Christ.
1. This faith is a belief in Christ, so that we may be justified through Him: 'Knowing that a person is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law' (Gal. 2:16). We put our faith in Christ for justification, recognizing our inability to attain justification through our own works.
2. This faith does not justify us as an act of righteousness, earning and procuring our justification through the mere act of believing. That would be a justification by works, akin to the legalistic approach under the law, which stands in stark contrast to grace and the free gift of justification. It excludes any consideration of our works as our righteousness, whether you call it 'legal' or 'evangelical', even if you regard it as insignificant (Rom. 11:6). In this case, faith is considered as non-working (Rom. 4:5). It is not faith that replaces the righteousness of the law, but rather the righteousness of Christ, which atones for what we should have done or suffered, as has been explained.
3. God justifies us through faith, which serves as the instrument by which we receive Christ and His righteousness, and through which we are properly justified. We are said to be justified by faith metonymically, due to the righteousness received through it. To be 'justified by faith' is the same as being 'justified by Christ' (Gal. 3:8; Rom. 5:19). Through faith, we receive forgiveness of sins (Acts
26:18; 10:43). Its effect is the reception of justification, not the achievement of it, similar to how a person can be said to be sustained by their hands or nourished by their mouth when those are merely receiving the food and drink that nourishes them. The cup represents the liquid in the cup (1 Cor. 11:26, 27). See Romans 1:17 and 3:22. Christ is in us through faith (Eph. 3:17), received, eaten, and drunk (John 1:12; 6:51, 53, 54).
4. This faith is to be understood as excluding all our works for justification. We defend the doctrine of justification by faith alone against the Papists, and nothing expresses it more fully in the language of Scripture (Rom. 3:28; Gal. 2:16; Phil. 3:8, 9; Rom.
4:16).
5. We must understand faith in its full sense of receiving forgiveness not only for the punishment but also for the fault itself. We believe that God does not account any fault to us, not even the smallest sin.
When faith is said to be counted as righteousness, it is because of the object it receives (Rom. 4:5-8; 2 Cor. 5:19, 21). We believe that Christ's righteousness is imputed to us just as our sins are imputed to Him. Otherwise, we would not receive forgiveness of sins through belief, which contradicts the notion of charging us with sin and condemnation. To remove the charge of sin, we also receive the gift of righteousness (Rom. 5:17). We experience this through the reception of Christ's redemption and His shed blood (Eph. 1:7; Matt.
26:28).
VIII. In setting forth Christ as a propitiation through faith in His blood, God aimed to declare His righteousness under the gospel. This righteousness provides the forgiveness of not only present sins but also past sins, including those committed during the Old Testament period when God showed forbearance in pardoning long before His justice was fully satisfied by Christ's atonement (Heb. 13:8; Rev. 13:8; Matt. 18:26). The basis for these pardons is now revealed through Christ's coming, ensuring that these pardons do not undermine the justice of God, which has now been satisfied (Exod. 34:7; Ps. 85:10).
1. By this righteousness, we mean the righteousness of God mentioned in the previous statement (Rom. 3:21, 22), which the text confirms.
It is not God's essential righteousness, which is an inherent quality of God, but rather the righteousness that is bestowed upon all who believe—Christ's righteousness, which fulfills the purpose of the law (Rom. 10:3, 4). It is therefore referred to as 'God's righteousness' because Christ achieved it for us, it is given to us, and we receive it through faith. It is the righteousness by which Christ satisfied the requirements of the law on our behalf, the price by which He redeemed us. It is called 'God's righteousness' because it is the work of God and is accepted and approved by Him, just as Christ is called the 'Lamb of God' because God provided Him and accepts Him as an offering (John 1:29). In a similar manner, Christ's kingdom is called the 'kingdom of God' because it is established, upheld, and ruled by God Himself (Eph. 5:5). Christ, who obediently died to accomplish this righteousness, is both God and man (Phil. 2:6, 8). This is the righteousness of God referred to here and in other passages—the righteousness that is from God through faith (Phil. 3:9).
2. In the gospel era, God aimed to manifest His righteousness by forgiving sins committed in the time of His forbearance under the Old Testament (Rom. 3:25). He also justifies those who believe in Christ at present, for it was through the righteousness of the same
Christ that sins were pardoned in the Old Testament as well (Heb.
13:8). Christ was the Lamb slain from the foundation of the world (Rev. 13:8), although the righteousness was not actually fulfilled and revealed during that time. However, it was symbolically represented through sacrifices, ransoms, and redemptions (Heb.
10:1-3, 9, 10). Thus, it was a period of God's forbearance, as He pardoned sins without immediate payment and satisfaction. He exercised patience and did not demand the debt until Christ paid it all (Matt. 18:26). But God promised that He would reveal His righteousness in due time (Isa. 56:1; 51:5, 6; Ps. 98:2; Dan. 9:24).
And He has indeed fulfilled this promise through the appearance of Christ (2 Tim. 1:10).
IX. The purpose of this manifestation is for God to appear just in forgiving both past and present sins and as the justifier of those who believe in Jesus. In this, the essential attribute of God, His justice, is exalted and appears glorious in justifying sinners through the aforementioned righteousness of God.
1. As God justifies freely by grace, He desires to demonstrate His justice in justifying sinners. It would be a flaw in God's justice to forgive without satisfaction and the fulfillment of righteousness.
Therefore, although He is gracious and merciful, He will not acquit the guilty without proper atonement (Exod. 34:7; Gen. 18:25; Exod.
23:7). The saints of God understood that God had a righteousness and redemption through which He forgave sin, even though it was not fully revealed at that time (Ps. 51:14; 130:7, 8; 143:1, 2). God desires justice and mercy to meet in our salvation (Ps. 85:10).
2. God intends to show that He alone is just and, therefore, saves us not by our own righteousness but by His righteousness. Indeed, His righteousness is magnified by our unrighteousness, although God is not unrighteous in executing vengeance (Rom. 3:4, 5; Dan. 9:7).
3. God wants it to be evident that He is the sole provider and accomplisher of our righteousness. Thus, He justifies us not only by His judgement but also by procuring righteousness on our behalf.
He justifies us through His own righteousness, not by our own (Isa.
54:17; 45:22, 24, 25), so that we may boast in the Lord alone (1 Cor.
Use I. This serves as an instruction, providing encouragement and consolation, that the great happiness of those who are in Christ lies in the forgiveness of their sins and being accounted just in the sight of the judge of the world. This is made possible through the redemption achieved by the blood of Christ. This benefit encompasses all the blessings and consequences of a blessed life (Rom. 4:6). The person to whom God imputes righteousness without works experiences blessedness, just as Abraham did, including all spiritual blessings in Christ. Those who have faith are blessed along with faithful Abraham (Gal. 3:9). This righteousness, being the foundational blessing, is revealed from faith to faith. Those who are justified by faith and through this righteousness live by faith, continuously receiving it and finding nourishment and comfort in it (Rom.
1:17).
1. They are freed from the accusation of sin and fault before God (Rom. 8:33, 34). Who can bring any charge against them or present an indictment, accusation, or charge before God's tribunal? It is God who justifies them, and Christ has died and risen again. They are redeemed from among humanity, being the firstfruits to God and the Lamb. There is no deceit in their mouths, and they are without fault before the throne of God (Rev. 14:4, 5. See also Col. 1:22).
2. They are delivered from all condemnation in terms of judgment and execution, from the curse and wrath of God. "Christ has redeemed us from the curse of the law by becoming a curse for us" (Gal. 3:13).
"Jesus, who rescues us from the coming wrath" (1 Thess. 1:10).
"You have taken away all your wrath; you have turned from your fierce anger" (Ps. 85:3, see vv. 5, 6). The wrath of God is an unbearable burden and the basis of all miseries. However, this foundation is demolished, and a foundation of blessedness is laid.
Through this, we have peace with God and are fully reconciled to Him (Rom. 5:1, 2; 2 Cor. 5:18, 19). "Once you were alienated from God and were enemies in your minds because of your evil behavior.
But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation" (Col. 1:21, 22). Now, where there is no blame before God, there can be no wrath from God.
3. They have no need to seek salvation through the works of the law, and thus they are freed from an unbearable yoke and endless rituals imposed by the Pharisees and the Papists. They are delivered from constant frights, doubts, fears, and terrors caused by the law (Acts
15:10; Rom. 8:15); from a law that brings wrath (Rom. 4:15); from a law that provokes sin (Rom. 6:5); from a law that brings death and condemnation (2 Cor. 3:6, 7, 9); from Mount Sinai, which leads to bondage (Gal. 4:24).
4. Therefore, they are delivered from a condemning conscience that would otherwise gnaw at them like a worm. "For if the blood of bulls and goats and the ashes of a heifer sprinkling the unclean sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?" (Heb. 9:14). A guilty conscience is a defiled conscience, and it renders all acts of service and duty as lifeless works unsuitable for the worship of the living God. It is through the blood of Christ, applied by faith, that the defilement of guilt is removed from the conscience. Thus, the blood of Christ has the sole efficacy to cleanse the conscience from sin (Heb. 10:1-4, etc.). As a result, they obtain a good conscience (1 Peter 3:21), free from offense towards God (Acts 24:16).
5. It is an everlasting righteousness that secures their standing in Christ (Dan. 9:24). It is an eternal redemption that has been obtained (Heb.
9:12). While under the law, those who were justified on a given day might fall back into condemnation and require another sacrifice for sin the next day. They did not experience a true cleansing of conscience from sin through those sacrifices, and therefore, they could not have a lasting deliverance from guilt. However, in Christ, it is entirely different. Here we have an effective, complete, and perpetual redemption that reaches the sinner's conscience, purging away all sins, present and future (1 John 1:7).
6. It is a righteousness of infinite value because it belongs to the one who is God, and His name is JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:6; Heb. 9:14). Therefore, it has greater power to save than Adam's sin had to destroy or condemn (Rom. 5). In Christ, the power of God is revealed (1 Cor. 1:24). Through faith, we are empowered and conquer. Moreover, there is an abundance of mercy and grace that comes to us through JEHOVAH our Righteousness, abundant redemption (Ps. 130:7). It must be plentiful because it is infinite. While no creature could satisfy for sin, Jehovah could do so abundantly. Therefore, in Christ, God's mercy triumphs over our sins (Ps. 103:11, 12).
7. In this righteousness, both God's grace and justice are at work on our behalf. Justice may seem terrifying and opposed to mercy, and it can be dreadful to natural people. However, for believers, justice is pacified and appeased through this righteousness. Christ satisfied justice for our sins. Justice becomes our ally, joining with grace.
Instead of being against us, it is entirely for us, speaking contrary to what it speaks to sinners outside of Christ (Josh. 24:19, 20). We can even appeal to justice for forgiveness through mercy in Christ (Rom.
3:26).
8. Through this righteousness, we can be certain of holiness and glory, liberation from the power and dominion of sin, as well as from the accusation and guilt in our consciences. This was the purpose of Christ's death (Titus 2:14; Rom. 6:6, 14; 8:3, 4, 30). "Those he justified, he also glorified." The law strengthened sin, as sin had the authority to rule over us due to the curse. Satan also had dominion.
However, through this righteousness, we are delivered from sin and Satan, and even from death itself (Heb. 2:14, 15; Hos. 13:14). By the same token, through this excellent righteousness, we are raised to a better state than we had in Adam initially. Christ died so that we might receive the adoption of sons and the Spirit, be brought into a new covenant, and be set on the path of holiness, serving out of love (Gal. 3:14; 1 John 4:19; Gal. 4:5; Heb. 9:15; Rom. 5:11; Luke 1:74; Col. 2:13).
9. Therefore, we can be certain that all things will work together for our good. All things will work for our good through grace, leading us to glory, because God is for us. He is the Creator and Ruler of all things (Rom. 8:28, 31, 33). God will never be angry with us or rebuke us in anger again (Isa. 54:9; Rom. 5:2, 5).
10. Hence, we can come before God without shame, with boldness, to the throne of grace in Christ's name (John 14:13, 14), and expect every good thing from Him. "In him, and through faith in him, we may approach God with freedom and confidence" (Eph. 3:12). "Let us draw near to God with a sincere heart and with the full assurance that faith brings" (Heb. 20:22, 23). Christ's blood intercedes for us in heaven (Heb. 12:24), and we can boldly plead for satisfaction on His account.
11. We live in a time when this righteousness is fully revealed, and sin has been brought to an end (Rom. 3:21, 22). This is our advantage over those who lived before Christ's coming, who were under types and shadows of this righteousness. We have the substance itself in its own light, and therefore we are not under the law, which they were under as a tutor. We are not servants but sons, called to freedom (Gal. 3:23, 26; 4:7; 5:13). The preaching of the old covenant as a church ordinance to be enforced has ceased. The law is not to be preached now in the same terms as Moses preached it for justification (Rom. 10:5-8; 2 Cor. 3:6, 7; Gal. 3:13, 24). It is contrary in terms of faith, though it served a purpose.
Use 11. For self-examination to determine whether we are in Christ and have received this justification by faith with all our hearts.
1. Consider whether you have a genuine awareness of sin and your condemnation by the law. This is necessary for us to turn to Christ, and one of the main purposes for which the law was given (Gal.
3:22-14; Matt. 9:13; Acts 2:37). Without a sense of sin, there will be no appreciation of Christ or desire for holiness. Instead, there may be an abuse of grace leading to carnal security and licentiousness.
Those who were bitten by the fiery serpents looked up to the bronze serpent.
2. Do you trust only in free mercy for justification in the sight of God, renouncing all your works in this matter as incapable of standing before God's exact justice? Do you cry out for mercy like the humble tax collector? Perfectionists and self-righteous individuals have no part in this matter (Luke 18:13, 14). Paul, despite anything the world might think he had to boast about, considered it all as nothing compared to knowing Christ and being found in Him. He did not rely on his own righteousness, which comes from the law, but on the righteousness that comes through faith in Christ, the righteousness that comes from God and is based on faith. This is the redeeming and propitiating righteousness of Christ, which he desired to be justified by and believed in, contrasting it with anything inherent in himself, which he called his own righteousness (Phil. 3:6, 8, 9; Rom. 4:5).
3. Do you have confident trust in Christ, not remaining in a state of mere doubt? By merely doubting, we cannot receive anything good from God (James 1:6, 7). Mere doubt does not free the conscience from the guilt of sin (Heb. 10:22), but leaves the soul in a state of fear. The confidence of Abraham is the example and model of our justifying faith, which we should strive to emulate. It is a belief with full persuasion, even in the face of hopelessness (Rom. 4:20, 24).
Although a believing soul may experience doubts, it fights against them and does not surrender to their dominion (Ps. 42:11; Mark
9:24). There is always something contrary to doubt within it, striving against them.
4. Do you come to Christ seeking forgiveness of sins for the right purpose, namely, to be freed from the dominion of sin before the living God (Heb. 9:14; Ps. 130; Titus 2:14; 1 Peter 2:24)? If not, if you do not seek it for the right purpose and genuinely desire the favour and fellowship of God, then you have not truly received it.
5. Do you walk in holiness and strive to demonstrate this justification through the fruits of faith shown in good works? If not, your faith is dead, for true faith purifies the heart (Acts 15:9). If Christ is yours, He will be both righteousness and sanctification (1 Cor. 1:30; Rom.
8:1, 9; John 13:8). If God has shown you favour, He will surely cleanse you. Although faith alone justifies without the cooperation of works in the act of justification, that faith is not so alone as to be without the accompaniment of good works. Just as the eye alone sees but is not alone without other bodily members, so true faith is accompanied by good works. The apostle James declares that faith without works is dead and urges us to show our faith by our works.
This means that works are not conditions for attaining justification but rather sure evidence of justification achieved through faith, and they are necessary (James 2:14, 15). The gospel is not a covenant of works that requires another righteousness attained through performing works for eternal life. Works justify us against accusations from those who deny that we have justification by faith or a true and living faith or that we are good trees (Matt. 12:33, 37).
However, works do not serve as our righteousness themselves, nor as conditions for obtaining Christ's righteousness, nor as qualifications for it.
Use III. This serves as an exhortation to various duties.
I. To the wicked. It is a warning against persisting in sin, under God's wrath, and heading towards damnation. For there is a door of mercy open to them, a righteousness prepared so that they may be freely accepted by God.
Some people are recklessly stubborn, loving strangers and following after them (Jer. 2:25). They are determined to take the risk and convince themselves that they will fare just as well as others. And some people desire justification but seek it in the wrong way. Some turn to the Pope to quiet their consciences through deceit, while others rely on their own works and performances. However, you are urged to seek the true righteousness. In the gospel, Christ says, "Behold Me, Behold Me," for the kingdom of heaven is open, and mercy and righteousness are freely offered (Isa. 55:6, 7; Jer.
3:12). Repentance is preached alongside the forgiveness of sins (Luke
24:47; Acts 2:38). Beware of neglecting this opportune time, this day of salvation (Heb. 2:1, 3).
1. If you do, you will remain under God's wrath (John 3:36) and under the curse of the law, which, like a flood, sweeps away all those who are found outside of this ark, the Lord Jesus Christ (Ps. 11:5, 6).
2. Your condemnation will be worsened by rejecting such a great salvation (Heb. 2:3). You will have no excuse for your sins when you reject mercy (John 15:22). You cannot say that you are ruined by your past sins beyond recovery and that striving is in vain because forgiveness of sins is proclaimed to you (Ezek. 33:10, 11).
And how terrible a sin it is to despise the blood of the Son of God!
Objection I. If God justifies the ungodly (Rom. 4:5), why should I forsake ungodliness at all? (Rom. 6:1.)
Answer. You cannot truly seek justification unless you have a desire to live for God and be in friendship with Him, for justification is God's way of bringing us into friendship with Him (Rom. 5:1, 2) and reconciling us (2
Cor. 5:19). The purpose you should have in seeking justification is to seek
God's friendship and the enjoyment of Him. Why would a person seek pardon if they intend to continue in rebellion and defy their ruler? (1 Peter
2:24.) Those who seek pardon without intending to return to obedience are doing so mockingly (Gal. 6:7, 8).
Objection II. My sins are so great that I have no reason to hope.
Answer. Christ's righteousness is for all types of sinners who believe, whether Jews or Gentiles (and how great were the sins of both groups!)
(Rom. 1, 2, 3) and even for those who killed and crucified the Lord of glory (Acts 2:23, 36; 1 Cor. 2:8), even for the foremost of sinners (1 Tim. 1:15; Acts 16). "Where sin abounds, grace abounds much more" (Rom. 5:20).
Your sins are merely the sins of a creature, but His righteousness is the righteousness of God (John 6:37; Rom. 10:3, 11, 13).
Exhortation II. It encourages those who desire to turn to God to do so in the right way through faith in Christ for justification. They should not seek it through works, as most people in the world do and are inclined to do (Rom. 9:31, 32). However, this doctrine may seem foolish and even harmful to a natural person. "Become a fool, that you may become wise" (1
Cor. 3:18); otherwise, you will labour in vain, exhaust yourselves in futility, and experience constant discomforts and discouragements. For while you are in the flesh, under the law and its curse, you cannot perform any good work before God has received you into favour. Justification naturally precedes true holiness of heart and life (1 Tim. 1:5; Heb. 9:14). Faith is the primary work and essential duty (John 6:29; Gal. 5:6; Isa. 55:2). Therefore, as long as you do not believe, you dishonour Christ and His death (Gal.
2:21, 5:2-4). Therefore, come boldly, even if you have been a great sinner (Acts 10:43), and seek righteousness in Christ along with holiness (Rom.
8:1).
Question: But how can I obtain faith?
Answer: Faith is a gift from God (Eph. 2:8) and comes through the gospel (Rom. 1:15-17). Faith comes by hearing the preaching of the gospel (Rom. 10:17), and that preaching is accompanied by the working of faith, not in mere words, but in power (1 Thess. 1:5), surpassing what can be achieved by natural or human means (John 6:63). Therefore, if you have no initial spark of faith within you, your only recourse is to attend to the gospel and meditate on your sin and misery, as well as the excellence of Christ, so that your heart may be inclined to believe (Song of Solomon 1:3; Gal. 2:16; Ps. 9:10), for this is the way in which God begets faith (Isa. 55:3).
However, if you have a desire and inclination to turn from yourself to Christ in the inclination of your heart, so that you prefer Christ above all else, then the Spirit has begun the work and will continue it, enabling you to pray confidently for faith (Song of Solomon 1:4; Luke 11:13; Mark 9:24).
Objection III: But without holiness, no one will see the Lord (Heb.
12:14). How can I obtain holiness? I cannot sanctify myself, and the confidence you speak of may diminish my diligence.
Answer: If you have righteousness in Christ, God will make you holy, and this confidence is the only way to attain holiness because of that righteousness (Rom. 5:21). The new covenant is confirmed in Him, promising a new heart. If your sins are forgiven, you will be delivered from its power and be revived by the same death and resurrection of Christ that justifies you (Col. 2:12, 13).
Exhortation III. It urges those who are justified by faith to:
1. Walk humbly, recognising that they are nothing in themselves. They should acknowledge their natural enmity towards God and the gravity of their sins. They are saved freely by the righteousness of another, not by their own efforts. In fact, they have fallen so far that God's justice would have been against them if it hadn't been satisfied. But now they see that Christ has satisfied it, and His righteousness surpasses their sins.
2. Praise and glorify God through Christ for His grace. What abundant grace and love are manifested in God's act of washing and cleansing us through His Son's blood! And how remarkable it is that He made
His Son sin and a curse for us! Moreover, what a glorious and excellent righteousness God has bestowed upon us in Christ!
3. Walk in comfort, relying on this righteousness. Triumph over sin and affliction, being confident in expecting great things from God.
Even though you may feel unworthy and be reminded of your unworthiness by grace, remember that you stand on the righteousness of Christ. Rejoice in the hope of God's glory, for if Christ died to reconcile you when you were His enemies, how much more will He save you by His life now that you are reconciled. Ask boldly for what you need, for God is present in Christ's humanity as the mercy seat. Whenever sin pricks your conscience and objections trouble you, look to the brazen serpent, confess your sins, and trust in the forgiveness offered. Meditate on Christ's righteousness and the abundance of grace found in Him. Even if you see much ungodliness in yourself and lack good qualifications, take comfort in knowing that Christ is near (Isa. 50:10; 2 Thess. 2:16, 17). In all your sins, turn to this fountain for cleansing (Zech. 13:1; 1 John
1:7). If sin weighs on your conscience, it weakens your peace and spiritual strength. Do not remain under guilt with a slavish fear; you have a righteousness that can deliver you from it. Apply it through faith so that you may no longer have a condemning conscience regarding sin. Your righteousness surpasses anything that perfectionists can attain.
4. Hold firmly to this path of justification, despite all the noise and opposition in the world. The devil will try to scare you away from it or steal it from you, just as he did with the Jews, the Galatians, the Papists, and many Protestants. The apostle refers to it as a spiritual bewitchery. The devil will tempt you to rely on works, claiming it promotes holiness and that you need works to obtain Christ, even placing works as the foundation. But if you lose this righteousness of Christ under any pretext, you lose everything. Do not dishonour
Christ by thinking that you need to earn what you already have fully in Christ. Do not think that the gospel requires another justification to obtain it, for the gospel is not a legal covenant but a declaration of the righteousness that comes through faith. Once justified, we become heirs through adoption and promise. This doctrine glorifies
God and humbles the creature, which is a significant sign of its truth. Therefore, beware of carnal reason, which goes against this truth and makes Christ's righteousness a stumbling block to you.
5. Live as one who enjoys God's favour in Christ. Give Him the honour for it. Walk in holiness, knowing the price at which you have been redeemed. Love God who loved you first. Believe that God will enable you to live a holy life. Specifically, walk in love towards fellow believers and extend forgiveness to your enemies. Your awareness of your own sins and God's forgiveness will lead you to have compassion and forgive others. Without that, you cannot pray or trust in the reasonable expectation of receiving forgiveness for your own sins. Desire that grace may be exalted in others and patiently await the full declaration of justification on the day of judgment. In the present, your justification is known only by faith, but outwardly you are treated as a sinner. On that day, your righteousness will be openly displayed, and you will be dealt with accordingly.
The End.