Justification - John Gill : I-II

THE

DOCTRINE OF JUSTIFICATION,

BY THE

RIGHTEOUSNESS OF CHRIST,

STATED AND MAINTAINED.



ACTS 13:39

And by him all that believe are justified from all things,
from which ye could not be justified by the law of Moses.

This, and the preceding verse, appear, at first view, to contain those two great doctrines of the gospel, pardon of sin, and justification from it, the former of which I have largely insisted on, from the foregoing words, and shall now consider the latter, which I propose to do in the following method.

I. I shall explain the act of justification, and shew what it is, and what it is not.

II. Enquire into the author of it, or who it is that justifies.

III. Shew the matter of it, or what that is, for the sake of which any are justified.

IV. Say something concerning the form of it, which is by imputation of righteousness.

V. Consider the date of justification.

VI. Point out the objects thereof, or who they are that are justified.

VII. Mention the several effects, which follow upon it, or are closely connected with it.

VIII. And lastly, Give some account of the several Properties of it.


I. I shall explain the act of justification, and shew both what it is not, and what it is. And,

1. Strictly, and properly speaking, it is not the pardon of sin. These two acts of divine grace are in strict connection with each other, and are not to be separated; that is to say, where the one is, the other also is; yet, I think, they may be distinguished. Divines generally make justification to consist in the remission of sins, and in the imputation of Christ’s righteousness; which some make different parts; others say, they are not two integrating parts of justification, or acts numerically and really distinct, but only one act respecting two different terms, à quo & ad quem; just as by one, and the same act, darkness is expelled from the air, and light is introduced into it; so by one, and the same act of justification, the sinner is absolved from guilt, and pronounced righteous. Hence they conclude, that those divines express the whole nature of justification, who say, that it consists in the remission of sins, and who say, that it consists in the imputation of righteousness; because, say they, when God forgives us our sins, he pronounces us righteous, by the imputation of Christ’s righteousness; and when he pronounces us righteous, by the imputation of Christ’s righteousness, he forgives us our sins. I readily allow that there is a very great agreement between justification and pardon, in their efficient, impulsive, and procuring causes, in their objects, or subjects, in their commencement, and manner of completion: the same God that pardons the sins of his people, justifies them, or accounts them righteous; the same grace, which moved him to the one, moved him to the other; as the blood of Christ was shed for the remission of sins, so by it are we justified; all who are justified are pardoned; and all who are pardoned, are justified, and that, at one and the same time; both these acts are finished at once, simul & semel, and are not carried on in a gradual and progressive way, as sanctification. But all this does not prove them to be one and the same, for though they agree in these things, in others they differ; for justification is a pronouncing a person righteous according to law, as though he had never sinned; not so pardon: it is one thing for a man to be tried by law, cast, and condemned, and then receive the king’s pardon; and another thing to he tried by the law, and, by it, to be found and declared righteous, as though he had not sinned against it. Moreover, though pardon takes away sin, and therefore is expressed by God’s casting of it behind his back, and into the, depths of the sea, and by a removal of it from his people, as far as the east is from the west; (Isa. 38:17; Micah 7:20; Ps. 103:13) yet it does not give a righteousness, as justification does; pardon of sin, indeed, takes away our filthy garments, but it is justification that clothes us with change of raiment. Besides, more is required, and was given for our justification, than for our pardon; the blood of Christ was sufficient to procure pardon; but, besides, his suffering of death, the holiness of his nature, and the perfect obedience of his life, must be imputed for justification. Again, though pardon frees from punishment, yet, strictly and properly speaking, it does not give a title to eternal life; that justification properly gives, and is one good reason why the apostle calls it Justification of life. (Rom. 5:18) If a king pardons a criminal, he does not thereby give him a title to his crown and kingdom; if he will, when he has pardoned him, take him to court, make him his son and heir, it must be by another distinct act of royal favour. Once more, justification passed on Christ, as our head and Representative, when he rose from the dead, but so did not pardon. We may truly say, that Christ was justified, because the scriptures say so, (1 Tim. 3:16) but we cannot say that he was pardoned; should we, it would sound very harsh in our ears, as well as be, I think, a very unwarrantable expression; therefore pardon and justification may he considered as two distinct things. In fine, if these two are one and the same, the apostle must be guilty of a tautology in our text, where he speaks distinctly of justification, having fully expressed forgiveness of sin in the preceding verse.

2. Justification is not a teaching, or an instructing of men in the way and method how they are or may be justified. When Christ as God’s righteous servant, is said to justify many by his knowledge; (Isa. 53:11) the meaning is, not that he, by his knowledge, or doctrine, should only teach men how they might he justified, or what is God’s way and method of justifying sinners; for this is no more than what the ministers of the gospel do, who are said to turn many to righteousness, or, as it is in the original text, to justify many; (Dan. 12:3) which they do, by preaching the gospel, wherein the righteousness of God is revealed, from faith to faith; and which, being blessed and owned by the Spirit of God, is the ministration of righteousness to many: but the meaning is, that he should give to many a spiritual knowledge of himself, which, in other words, is faith; by which they should have a comfortable apprehension of their justification by his righteousness.

3. Justification is not an infusion of righteousness into persons; to justify, is not to make men holy and righteous, who were unholy and unrighteous, by producing any physical or real change in them; for this is to confound justification and sanctification together, which are very manifestly distinct; the one being a work of grace in us; the other an act of grace towards us; the one is imperfect, the other perfect; the one is progressive, and carried on by degrees; the other is complete, and finished at once. Besides, justification is never used in scripture in a physical, but in a forensic sense; (see Deut. 25:1; Prov. 17:15; Isa. 5:23; Rom. 5:16, 18 and 8:33, 34) and stands opposed, not to a state of impurity, or unholiness, but to a state of condemnation.

4. Justification is an act of God’s free grace, whereby he clears his people from sin, discharges them from condemnation, and reckons and accounts them righteous for the sake of Christ’s righteousness, which he has accepted of, and imputes unto them. Some very excellent divines have distinguished justification into active and passive. Active justification is God’s act, it is God that justifies; passive justification is the same act, terminating on the conscience of the believer; active justification is strictly and properly justification, passive justification is improperly so; active justification precedes faith, passive justification is by faith.

Again, justification may be considered either in foro Dei, and so it is an eternal, immanent act in God: or in foro conscientiæ, and so it is declarative to and upon the conscience of the believer; or in foro mundi, and so it will be notified to men and angels at the general judgment.

Again, let it be farther observed, that the scriptures sometimes speak of the justification of God’s people, either of their persons, or faith, or cause, before men, and then it is ascribed to their works; and, at other times, of their persons before God, which is said to be without works; it is now, not of the former, but of the latter our text speaks, and which I am considering; and shall now proceed,


II. To enquire into the author, or efficient cause of justification, who is the great God of heaven and earth: It is God that justifies; (Rom. 8:34) which may well be wondered at, when it is considered that he is the supreme Judge of all, who will do right; that his law is the rule by which he acts in this affair; that this law is broken by the sin of man; that sin, which is a breach of the law, is especially committed against him, and is hateful to him; that he is a God that will not admit of an imperfect righteousness, in the room of a perfect one; and that he has power to condemn, and reason sufficient to do it; when, I say, these things are considered, it is amazing that this God should justify. For the farther illustration of this head, I shall endeavour to shew the concern that all the three Persons, Father, Son, and Spirit, have in the justification of the elect.

1. God the Father is the contriver of the scheme and method of our justification; he was in Christ, reconciling the world to himself, not imputing their trespasses; (2 Cor. 5:19) he drew the model and platform of it, which is Nodus Deo vindice dignus. It would have remained a puzzling question to men and angels, how should man be just with God? had not his grace employed his wisdom to find out a ransom, whereby he has delivered his people from going down to the pit of corruption; which ransom is no other than his own Son, whom he sent, in the fulness of time, to execute the scheme he had so wisely formed in his eternal mind which he did by finishing transgression, making an end of sin, making reconciliation for iniquity, and bringing in an everlasting righteousness; which righteousness, being wrought out by Christ, God was well pleased with, because hereby his law was magnified and made honourable; and, having graciously accepted of it, he imputes it freely to all his people, and reckons their righteous on the account of it.

2. God the Son, as God, is the co-efficient cause of it, with his Father. As he has equal power with him to forgive sin, he also has to acquit, discharge, and justify from it. As Mediator, he is the Head and Representative; in whom all the seed of Israel are justified; as such, he has wrought out a righteousness, answerable to the demands of the law, by which they are justified; and is the Author and Finisher of that faith, which looks unto, lays hold on, and apprehends that righteousness for justification.

3. God the Holy Ghost convinces men of the weakness, imperfection, and insufficiency of their own righteousness to justify them before God; he brings near, and sets before them, the righteousness of Christ, and works faith in them to lay hold on it, and receive it; he intimates to their consciences the justifying sentence of God, on the account of Christ’s righteousness, and bears a testimony to and with their spirits, that they are justified persons; and hence the saints are said to be justified in the name of the Lord Jesus, and by the Spirit of our God; (1 Cor. 6:11) but this testimony of the Spirit is not so properly justification in itself, as an actual perception of it, before granted, by a kind of a reflex act of faith, as Dr. Ames expresses it. Now this is the part which Father, Son, and Spirit, severally bear in justification: the Father has contrived it, the Son has procured it, and the Spirit applies it. I go on,

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