Justification by Faith

Justification by faith is the doctrine that guilty sinners are declared righteous before God not by anything they do, but by trusting in Jesus Christ and receiving a righteousness that comes from God himself. It matters because it answers the deepest question a person can ask: how can someone who has sinned stand accepted before a holy judge? The classic Reformed and Puritan authors treated this not as a minor point of theology but as the heart of the gospel and the only ground of peace with God.

The law exposes guilt and shuts out works

Charles Spurgeon insists that God gave the law to show sinners the impossibility of being justified by their own works and to drive them to accept mercy through Jesus Christ (Romans 5:20). The law is a schoolmaster to bring sinners to Christ, and no works, fitness, or righteousness are required for salvation (Romans 5:20). Matthew Henry makes the same point from the human side: no sinful human being can be justified in God's sight by works of the law, because corrupted human nature makes all our works defective (Romans 3:20). Merely having, hearing, and knowing the law does not justify anyone; only doing the law justifies, which the Jews failed to do (Romans 2:13). Henry adds that the Gentile world, lying under so much guilt and corruption, could not be justified before God by any works of their own (Romans 1:19–32).

Jonathan Edwards sharpens this by arguing that the phrase "him that worketh not" does not refer only to ceremonial law-keeping but means the same as "the ungodly," excluding all works, including moral and godly works, from justification (Romans 4:4–5). Justification addresses a person as ungodly, not as one who has prior godliness or goodness that could serve as its ground (Romans 4:5). Henry concludes that justification cannot come by any form of law-keeping, whether the law of innocence, nature, ceremony, or morality, but only by faith (Romans 3:28). Because man is depraved and sinful, he can never gain acceptance with God by his own works; justification must come purely from God's free grace through Jesus Christ received by faith (Romans 3:28).

Justification is a forensic act of God

Spurgeon defines justification as a legal or forensic term, meaning to be declared not guilty before a court of justice (Romans 3:24). Human courts cannot justify a guilty person; they can only pardon, which leaves the person's character still guilty (Romans 3:24). The wonder of the gospel is that believers are proved guilty, yet are nevertheless justified (Romans 3:24). No earthly tribunal can justify a guilty person; only the ransom of Christ can accomplish this impossibility (Romans 3:24).

Edwards expands the definition. To be justified means God approves a person as free from the guilt of sin and its punishment, and as having a righteousness that entitles him to the reward of life. Justification means the judge accepts a person as having both a negative righteousness, freedom from punishment, and a positive righteousness entitling him to reward. Justification means more than just forgiveness of sins; it means being judged as standing right with God's law. To be justified under a law requires positive fulfillment of that law, not merely the absence of guilt. Adam would have been justified only by completing perfect obedience, showing that justification includes positive righteousness and reward, not just pardon. Christ was justified in his resurrection after completing his appointed work, and this justification included exaltation and reward, not merely release from suffering (1 Peter 3:18, 1 Timothy 3:16).

Henry agrees that justification is not merely a negative clearing. Justification does not make sin to have never existed or to have never been sin; it covers it (Romans 4:7–8). God stops every mouth both in justifying and condemning: the justified have their mouths stopped by humble conviction, and the condemned will be silenced and sent speechless to hell (Romans 3:19).

Righteousness is imputed through union with Christ

The central positive element in justification is imputed righteousness. Edwards states plainly that justification is God counting or imputing righteousness to a sinner who has no righteousness of his own (Romans 4:3–5). God showed his free grace to Abraham by counting something for righteousness that was not righteousness in itself (Romans 4:3). David describes the blessedness of the man to whom God imputes righteousness without works, meaning one who has no righteousness of his own (Romans 4:6). David's words about forgiven sin prove imputed righteousness without works because the person is described as a sinner destitute of moral righteousness (Romans 4:7–8).

Henry traces this through the Old Testament. The Old Testament itself teaches justification by faith, since Habakkuk declared that the just shall live by faith while awaiting the promised Messiah (Romans 1:17, Habakkuk 2:4). The Old Testament law and prophets bore witness to this righteousness through types, prophecies, and promises (Romans 3:21). Abraham was not justified by his works or external privileges, but by faith (Romans 4:1). If Abraham had been justified by works, he would have had something to boast about before God, but no one may boast before God (Romans 4:2). Abraham was justified by faith while still uncircumcised, long before he received circumcision (Romans 4:10). Circumcision was given as a seal of the righteousness Abraham already had by faith, confirming a previously established covenant (Romans 4:11).

Spurgeon emphasizes the substitutionary exchange behind imputation. Justification involves a substitutionary exchange in which Christ takes the sinner's guilt and the sinner receives Christ's righteousness (Romans 3:24). In justification the believer not only loses his guilt but receives Christ's righteousness, so that God loves him as he loves his Son (Romans 3:24). Christ stood as sponsor in the place of believers and paid the ransom price to deliver them from the curse of the law and the vengeance of God (Romans 3:24). Christ's ransom payment for his people was complete and total, leaving no debt unpaid or any satisfaction for them to make (Romans 3:24). The sacrifice of Calvary was a complete and perfect payment that obtained full remission of all debts for all believers of all time (Romans 3:24).

Faith is the uniting act, not a meritorious work

Edwards is careful to explain why faith justifies. We are justified only by faith in Christ, not by any virtue or goodness of our own (Romans 4:5). The faith by which we are justified is not a course of obedience or righteousness, because it is described as believing on God as the justifier of the ungodly, which is distinct from submitting to God as lawgiver (Romans 4:5). Faith does not justify as a good work or because of any inherent moral excellence in it. Submitting to Christ's righteousness is an act of moral obedience, but its moral goodness is not meritorious and forms no part of our justifying righteousness. We are not justified out of respect to the excellency or goodness of any qualification or act in us, including faith itself.

Edwards argues that faith justifies because it unites the believer to Christ. Being united to Christ is the basis for having a right to his benefits (1 John 5:12, 1 Corinthians 1:30, Ephesians 1:6). Faith is the act by which a person is united to Christ, making it fitting for God to regard Christ's righteousness as belonging to that person. Justifying faith is the soul's act of coming to Christ and receiving him, by which a person ceases to be alienated from Christ and enters into union with him (John 6:35–40, John 5:38–44, John 1:12). Because faith is the real act that unites the believer to Christ, it is fitting for God as judge to count them as one, so that Christ's satisfaction and merits are accepted as the believer's own. Faith justifies by making Christ and the believer one in the acceptance of God the judge, so that the believer has a right to Christ's satisfaction and merits. Having the Son by faith is the ground of having eternal life, as John teaches that whoever has the Son has life (1 John 5:12, John 3:36).

Edwards also warns against loose language. Saying faith is the condition of justification is ambiguous and does not sufficiently explain what Scripture means by being justified by faith. If condition means whatever must be present for a thing to occur, then many graces besides faith are conditions of justification, so this cannot be the special meaning of being justified by faith. Faith is not the instrument with which God justifies, but the instrument with which the believer receives justification. Calling faith the instrument of receiving justification is improper because faith is itself the receiving or accepting of justification, and an act cannot be its own instrument. If faith is an instrument, it is more properly the instrument by which we receive Christ than the instrument by which we receive justification, since Christ and his righteousness are the direct object of faith.

Henry agrees that faith is not meritorious. Because Abraham confidently trusted God's bare promise, God graciously accepted his faith as righteousness, though the faith itself did not merit such acceptance (Romans 4:22). Faith is chosen as the prime condition of justification because it is the grace that above all others gives glory to God (Romans 4:22). Justification does not require perfect faith, but prevailing faith that overcomes unbelief (Romans 4:3).

Grace alone excludes boasting and gives all glory to God

Henry stresses that justification is entirely by God's free grace, with nothing in us deserving it (Romans 3:24). Justification by faith, not works, excludes human boasting and gives all glory to God (Romans 3:27). Because forgiveness is purely an act of grace, its acceptance and reward cannot be expected as debts owed (Romans 4:6). The gospel reveals a righteousness from God by which guilty sinners can be justified and accepted before him (Romans 1:17). The gospel reveals the righteousness of God, which is received by faith (Romans 1:17). The righteousness of God is received and maintained by faith from beginning to end, not by faith followed by works (Romans 1:17).

Spurgeon makes the same point in vivid terms. Justification is given freely, without any price or payment from us (Romans 3:24). Bringing our own deservings or merits disqualifies us from receiving justification (Romans 3:24). Men naturally reject a justification that is entirely free, preferring to do something to earn it (Romans 3:24). No plea based on being better than others, religious observance, or intended improvement can obtain justification, because it is by grace (Romans 3:24). Heaven cannot be bought with money, good works, prayers, or anything in the world (Romans 3:24). Ceremonial observances such as baptism, confirmation, the Lord's Supper, and holy days cannot build a way to heaven (Romans 3:24). Believing right doctrine cannot save a person any more than doing right actions can (Romans 3:24).

Edwards grounds this in the sinner's condition before God. Until a sinner is actually justified, God cannot suitably testify any pleasedness with or acceptance of anything inherent in him because of the infinite guilt of sin. Before justification, the sinner remains infinitely guilty before God, so God cannot accept anything in him as lovely or excellent. Even true grace or faith in a person still separate from Christ cannot be accepted by God as making the person lovely, because infinite guilt outweighs any finite goodness. While God views a person apart from Christ, He views him as he is in himself, so his finite goodness is nothing when weighed against infinite guilt. In justification, the person is regarded as altogether hateful in himself, so an interest in Christ's merits cannot be given on account of any righteousness or virtue in him. The original law under which man was placed condemns the sinner until he actually has an interest in Christ (Genesis 2:17). It is contradictory to say God gives an interest in Christ as a reward for a sinner's virtue, because that would mean the sinner is accepted while still under condemnation (Romans 8:1).

Justification is received now and can never be lost

Spurgeon is emphatic that justification is received at the moment of believing, not only after death or at the final judgment (Romans 3:24). At the moment a sinner believes in Christ, all his sins are pardoned and removed from him, being laid on Christ (Romans 3:24). The justified sinner is no longer regarded by God as guilty, but is fully accepted (Romans 3:24). Justification is a perfect and complete washing, pardon, and imputation, making the believer fully accepted through Christ (Romans 3:24).

He also insists that this justification is irreversible. Grace surpasses sin because the sentence of the law may be reversed, but the justification given by grace can never be reversed or lost (Romans 5:20). The justification of the gospel is not an Arminian sham that may be reversed by future turning aside, because the debt once paid cannot be demanded twice and the punishment once endured cannot be inflicted again (Romans 5:20). Those who are once justified are justified irreversibly, because Christ has paid their debt once for all (Romans 3:24). The justified person is fully absolved and indissolubly united to glory, so that no charge, condemnation, or created thing can separate them from the love of God in Christ (Romans 5:20, Romans 8:33–39).

Henry connects this to Christ's resurrection. Christ was raised again for our justification, completing it; his resurrection was the assurance that divine justice was satisfied and the debt paid (Romans 4:25). God is just in pardoning penitent believers because He has accepted the satisfaction Christ made to His justice, so that pardon is now not only an act of grace and mercy but also an act of righteousness (Romans 3:26). It would be unjust for God to demand the debt from the principal when the surety has paid it and God has accepted that payment in full satisfaction (Romans 3:26).

Edwards adds that a believer's justification includes both peace with God and access to the hope of glory, not just remission of sins (Romans 5:1–2). Forgiveness of sins and inheritance among the sanctified are jointly obtained through faith in Christ (Acts 26:18). Passing from death to life through faith includes both escaping condemnation and possessing everlasting life (John 5:24). Believers are justified by sharing in Christ's justification as their surety and representative, since he was raised for their justification (Romans 4:25, Romans 8:34).

Faith looks to Christ alone and good works follow

Spurgeon urges sinners to come to Christ just as they are. A sinner should come to Christ just as he is, with nothing but sin, not waiting to improve himself first (Romans 3:24). Trying to make yourself better before coming to Christ is impossible and actually makes your condition worse (Romans 3:24). Even the most sinful and debased person should come to Christ if he feels his sin and renounces it (Romans 3:24). Coming to Christ requires trusting him wholly and exclusively, with no other object of trust (Romans 3:24). Neither repentance nor leaving off sin can save; salvation is by Christ alone (Romans 3:24). Justification is offered to the worst sinners who desire it and confess their sins (Romans 3:24). Anyone who knows himself to be a sinner may have Christ simply by asking for him (Romans 3:24). Faith is letting go of one's own trust and casting oneself entirely upon Christ and the mercy of God for salvation (Romans 3:24).

Faith must look to Christ alone as the propitiation for sin, not to any inward experience or preparation (Romans 3:25). Repentance and deep experience of sin do not meritoriously remove guilt or contribute to the propitiation for sin (Romans 3:25). Trusting in Christ's blood covers sin from God's sight and from the believer's own conscience, bringing peace with God through justification by faith (Romans 3:25). Through faith in Christ's blood, sins are put away and believers enjoy complete justification, so that no charge or condemnation can stand against them (Romans 3:25). If a person believes in Christ's precious blood, no sin stands against them in God's book, whatever their evidences may seem to say (Romans 3:25). Since God the Judge is satisfied with Christ's propitiation, sinners have no reason to refuse Him or to add their own works to His finished work (Romans 3:25).

Spurgeon also clarifies the place of good works. Good works do not come before faith as its cause, but follow after faith as its effect (Romans 5:8). Good works are to be done after trusting in Christ, but must never be trusted in as a recommendation for justification (Romans 3:24). People cling to their own good works as a false ground of trust, but that trust will ruin them unless they give it up (Romans 3:24).

Henry adds that faith has special regard to the blood of Christ as that which made the atonement (Romans 3:25). This righteousness is received by faith in Jesus Christ as Savior in all his offices of prophet, priest, and king (Romans 3:22). This righteousness is offered to all without distinction, but actually put upon all who believe, whether Jews or Gentiles (Romans 3:22). God justifies both circumcised Jews and uncircumcised Gentiles in one and the same way, through faith (Romans 3:30). The promise was made through faith so that it might extend to all the seed, both Jews and Gentiles, not limited to those who had the law (Romans 4:16). The promise of imputed righteousness applies to all believers, including Gentiles and those far short of Abraham in privileges and performances (Romans 4:23–24).

I will send them a law so terrible in its censures, so unflinching it its demands, that they cannot possibly obey it, and they will be driven even to desperation, and come and accept my mercy through Jesus Christ Charles Spurgeon, sermon “Law and Grace” By which it is most plain, that by him that worketh not, and him that is ungodly, are meant the same thing; and that therefore not only works of the ceremonial law are excluded in this business of justification, but works of morality and godliness Jonathan Edwards, “Justification by Faith Alone” The phrase, as the apostle uses it here and in the context, manifestly imports, that God of his sovereign grace is pleased, in his dealings with the sinner, so to regard one that has no righteousness, that the consequence shall be the same as if he had Jonathan Edwards, “Justification by Faith Alone” Justification, you know, is a forensic term; it is employed always in a legal sense. A prisoner is brought to the bar of justice to be tried. There is only one way whereby that prisoner can be justified; that is, he must be found not guilty; and if he is found not guilty, then he is justified—that is, he is proved to be a just man Charles Spurgeon, sermon “Justification by Grace” Christ comes in, puts me aside, and stands himself in my stead. When the plea is demanded, Christ says, “Guilty;” takes my guilt to be his own guilt. When the punishment is to be executed, forth comes Christ. “Punish me,” he says; “I have put my righteousness on that man, and I have taken that man’s sins on me Charles Spurgeon, sermon “Justification by Grace” When it is said, that we are not justified by any righteousness or goodness of our own, what is meant is, that it is not out of respect to the excellency or goodness of any qualifications or acts in us whatsoever, that God judges it meet that this benefit of Christ should be ours Jonathan Edwards, “Justification by Faith Alone” Listen! “Freely by his grace;” “freely,” because there is no price to be paid for it; “By his grace,” because it is not of our deservings Charles Spurgeon, sermon “Justification by Grace” He was raised again for our justification, for the perfecting and completing of our justification. By the merit of his death he paid our debt, in his resurrection he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had undertaken to pay; on the third day an angel was sent to roll away the stone, and so to discharge the prisoner, which was the greatest assurance possible that divine justice was satisfied, the debt paid, or else he would never have released the prisoner Matthew Henry, “Exposition of the Old and New Testaments”