December 16

“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” Galatians 2:16

THE term is forensic—employed in judicial affairs, transacted in a court of judicature. We find an illustration of this in God’s word. “If there be a controversy between men, and they come into judgment, that the judge may judge them, then they shall justify the righteous, and condemn the wicked.” It is clear from this passage that the word stands opposed to a state of condemnation, and in this sense it is employed in the text under consideration. To justify, in its proper and fullest sense, is to release from all condemnation. Now, it is important that we do not mix up this doctrine, and the Church of Rome has done, with other and kindred doctrines. We must clearly distinguish it from that of sanctification. Closely connected as they are, they yet entirely differ. The one is a change of state, the other a change of condition. By the one we pass from guilt to righteousness, by the other we pass from sin to holiness. In justification we are brought near to God; in sanctification we are made like God. The one places us before Him in a condition of non-condemnation; the other transforms us into His image. Yet the Church of Rome blends the two states together, and in her formularies teaches an imputed sanctification, just as the Bible teaches an imputed justification. It is to be distinguished, too, from pardon. Justification is a higher act. By the act of pardon we are saved from hell; but by the decree of justification we are brought to heaven. The one discharges the soul from punishment; the other places in its hand a title-deed to glory.

The Lord Jesus Christ is emphatically the justification of all the predestined and called people of God. “By Him all that believe are justified from all things.” The antecedent step was to place Himself in the exact position of His Church. In order to do this, it was necessary that He should be made under the law; for, as the Son of God, He was above the law, and could not therefore be amenable to its precept. But when He became the Son of man, it was as though the sovereign of a vast empire had relinquished his regal character for the condition of the subject. He, who was superior to all law, by His mysterious incarnation placed Himself under the law. He, who was the King of Glory, became by His advent the meanest of subjects. What a stoop was this! What a descending of the Son of God from the height of His glory! The King of kings, the Lord of lords, consenting to be brought under His own law, a subject to Himself, the Law-giver becoming the law-fulfiller. Having thus humbled Himself, He was prepared, as the sacrificial Lamb, to take up and bear away the sins of His people. The prophecy that predicted that He should “bear their iniquities,” and that He should “justify many,” received in Him its literal and fullest accomplishment.

Thus upon Jesus were laid all the iniquities, and with the iniquities the entire curse, and added to the curse, the full penalty, belonging to the Church of God. This personal and close contact with sin affected not His moral nature; for that was essentially sinless, and could receive no possible taint from His bearing our iniquity. He was accounted “accursed,” even as was Israel’s goat, when upon its head Aaron laid the sins of the people; but as that imputation of sin could not render the animal to whom it was transferred morally guilty, though by the law treated as such, so the bearing of sin by Christ could not for a single instant compromise His personal sanctity. With what distinctness has the Spirit revealed, and with what strictness has He guarded, the perfect sinlessness of the atoning Savior! “He has made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.” Oh blessed declaration to those who not only see the sin that dwells in them, but who trace the defilement of sin in their holiest things, and who lean alone for pardon upon the sacrifice of the spotless Lamb of God! To them, how encouraging and consolatory the assurance that there is a sinless One who, coming between a holy God and their souls, is accepted in their stead, and in whom they are looked upon as righteous! And this is God’s method of justification.