CURRENT
ISSUES IN JUSTIFICATION BY FAITH
Dennis
Priebe
Justification
by faith is the most basic principle of the gospel. It is the bottom line of salvation. If
we do not experience justification, there is no hope of salvation. However, just as with
every crucial aspect of salvation, Satan has provided a counterfeit justification, by
which salvation is promised but not delivered. Just as there were false gospels
masquerading as the truth in Paul's day, so we have false gospels today promising what
they cannot deliver. And multitudes of sincere Christians have bought into Satan's version
of the gospel, because it sounds so good.
What
does the Bible really teach about justification? How is a person justified? There are two
aspects to justification by faith, and it is vital that we clearly understand each aspect.
Justification
Declared
The
first thing we need to know about justification is in Romans 4:6-8. "Even as David
also describeth the blessedness of the man, unto whom God imputeth righteousness without
works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord will not impute sin." God pardons our sins. Our
sins are forgiven. I am no longer a guilty sinner. This is the first thing we need to
understand about justification by faith. This is the declarative aspect of justification.
God declares me forgiven and pardoned.
“As
the penitent sinner, contrite before God, discerns Christ's atonement in his behalf, and
accepts this atonement as his only hope in this life and the future life, his sins are
pardoned. This is justification by faith... Pardon and justification are one and the same
thing. Through faith, the believer passes from the position of a rebel, a child of sin and
Satan, to the position of a loyal subject of Christ Jesus, not because of an inherent
goodness, but because Christ receives him as His child by adoption." (6BC 1071)
Justification is pardon from sin, it is adoption into the family of God. God's grace
pardons fully without merit on my part. The first thing to understand about justification
is that it is pardon from the penalty and guilt of sin. Nothing I can do in the present or
future can atone for my past sins. God simply forgives me.
"The
grace of Christ is freely to justify the sinner without merit or claim on his part.
Justification is a full, complete pardon of sin. The moment a sinner accepts Christ by
faith, that moment he is pardoned. The righteousness of Christ is imputed to him, and he
is no more to doubt God's forgiving grace." (6BC 1071)
Justification
Experienced
The
second thing to understand about justification by faith is found in Titus 3:5-7. "Not
by works of righteousness which we have done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us
abundantly through Jesus Christ our Saviour; That being justified by his grace, we should
he made heirs according to the hope of eternal life." Look carefully at how God saves
us. Does the washing of regeneration refer primarily to the waters of baptism? Or is this
the washing of a renewed heart? Did not the thief on the cross experience this washing,
even though he could not be baptized? This is a heart experience--a complete
transformation. It happens in the mind. It changes my values and my attitudes. The Holy
Spirit renews my mind. No longer am I self-centered; now I am Christ-centered and
others-centered. Now I have the mind of Christ.
When
this washing and renewing have been accomplished by Christ and the Holy Spirit, then
I am justified and have eternal life. Is there more to justification than being pardoned
from past sins? This is justification experienced in the inward life. Notice that
justification follows regeneration and renewing.
Jesus
put it very simply in John 3:3. "Except a man be born again, he cannot see the
kingdom of God." In its most basic expression, justification experienced is the new
birth. The new birth does not follow justification; it is justification.
"God's
forgiveness is not merely a judicial act by which He sets us free from
condemnation. It is not only forgiveness for sin, but reclaiming from sin.
It is the outflow of redeeming love that transforms the heart. David had the true
conception of forgiveness when he prayed, 'Create in me a clean heart, O God; and renew a
right spirit within me.' Psalm 51:10." (MB 114) God's forgiveness is declared, but it
is more than that. It is reclaiming, transforming, and renewing. It is a clean heart
created within us. This is not sanctification; it is part of forgiveness. Justification
transforms at the same time it declares. Pardon is an inward transformation.
"In
ourselves we are sinners; but in Christ we are righteous. Having made us righteous through
the imputed righteousness of Christ, God pronounces us just, and treats us as just...
'Therefore being justified by faith, we have peace with God through our Lord Jesus
Christ.'" (1SM 394) This statement is not in harmony with the current definitions of
justification in the Christian world. It says that before God pronounces us just,
He makes us righteous. Justification by faith is being made righteous. Current theology
says that justification is being declared righteous, and making righteous comes later, in
sanctification. Notice also that we are made righteous by the imputed righteousness of
Christ. Imputed clearly means more than a legal declaration. Justification is making us
righteous inwardly as well as declaring us righteous legally.
"As
the sinner, drawn by the power of Christ, approaches the uplifted cross, and prostrates
himself before it, there is a new creation. A new heart is given him. He becomes a new
creature in Christ Jesus... God Himself is the justifier of him which believeth in Jesus.
Rom. 3:26." (COL 163) Justification is receiving a new heart from God, becoming a new
creature. Right now there is a major attempt being made to separate the transforming power
of the Holy Spirit from justification, to put it totally within the process of
sanctification. But what we are finding in these inspired statements is that
transformation and making righteous part of the justifying process, after which God
declares us righteous. Justification is simply another name for the new birth, the new
creation, the new heart.
“By
receiving His imputed righteousness, through the transforming power of the Holy Spirit, we
become like Him." (6BC 1098) Notice that imputed righteousness comes through the
transforming power of the Holy Spirit. Some today want to say that we are justified by
Christ and sanctified by the Holy Spirit. Nowhere does inspiration support this separation
of the work of Christ and the Holy Spirit. Both are involved in both justification and
sanctification. Thus it is clear that imputed means more than accounting and crediting.
"To
be pardoned in the way that Christ pardons is not only to be forgiven, but to be renewed
in the spirit of our mind. The Lord says, 'A new heart will I give unto thee.' The image
of Christ is to be stamped upon the very mind, heart, and soul." (RH 8-19-1890) To
pardon means to renew. It is as simple and clear as that.
The
first part of justification is to pardoned--forgiven of my sins. The second part of
justification -is to be transformed in the new birth experience. Justification is both
declarative and experiential. The most current understanding of justification is that it
is the first part only. The second part--new birth--is part of sanctification. This means
that we can be justified and saved before the new birth happens. And even if the new birth
experience is not changing my life as fully as it should, I am still justified and saved.
This unbiblical separation between declaring righteous and making righteous is doing more
than any other teaching to encourage Christians to tolerate sin in their lives, since they
believe that they are justified even when open, unforgiven sin is active in their lives.
During
the 1890's, a special message came to the Adventist Church through two young messengers.
"The Lord in His great mercy sent a most precious message to His people through
Elders Waggoner and Jones. This message was to bring more prominently before the world the
uplifted Saviour, the sacrifice for the sins of the whole world. It presented
justification through faith in the surety; it invited people to receive the righteousness
of Christ, which is made manifest in obedience to all the commandments of God... All power
is given into His hands, that He may dispense rich gifts unto men, imparting the priceless
gift of His own righteousness to the helpless human agent. This is the message that God
commanded to be given to the world. It is the third angel's message, which is to be
proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large
measure. (TM 91-92) The message was justification by faith, which is imparting
Christ's righteousness to us. Further, this is the everlasting gospel which must be given
to the world in the three angels' messages. Imparting is always sharing and giving; it is
more than crediting and accounting. So justification is imparting Christ's righteousness.
E.
J. Waggoner put it very simply in his book Christ and His Righteousness, pages 51
and 57. "To justify means to make righteous, or to show one to be righteous... Let us
first have an object lesson on justification, or the imparting of righteousness." The
1888 Message was out of harmony with the current understanding of justification. Could it
be that we are dealing with two different gospels, both competing for our allegiance?
Satan's counterfeit of the gospel is no less real and destructive than his counterfeit of
God's day of worship.
Conditional
or Unconditional?
We
often hear comments similar to the following: "I thank God that I am unconditionally
justified." "The grace of God is God's unconditional acceptance."
"Conditional justification is legalism." Let us compare these statements with
inspiration.
"Let
none say that there are no conditions to salvation. There are decided conditions... At the
peril of our souls must know the prescribed conditions given by Him who has given His own
life to save us from ruin." (13MR 22) "Obedience is the first price of eternal
life." (1888 Materials 1477) "His (Christ's) righteousness is imputed only to
the obedient." (6BC 1072) "Implicit obedience is the condition of
salvation." (ST 11-15-1899) "... the righteousness of God in justifying the
believer in Jesus, condition of his future obedience to the statutes of God's government
in heaven and earth." (RH 4-24-1888) "From Genesis to Revelation, the conditions
upon which eternal life is promised, are made plain... Keep my commandments and live, is
the requirement of God." (4RH 331) "The gospel that is to be preached to all
nations, kindreds, tongues, and people presents the truth in clear lines, showing that
obedience is the condition of gaining eternal life." (7BC 972) "Christ died to
evidence to the sinner that there was no hope for him while he continued in sin. Obedience
to all God's requirements is his only hope for pardon through the blood of Christ."
(UL 189) "By perfect obedience to the requirements of the law, man is justified. Only
through faith in Christ is such obedience possible." (IHP 146) "God's promises
are all made upon conditions... While we earnestly endeavor to be obedient, God will hear
our petitions; but He will not bless us in disobedience." (ST 6-16-1890)
These
statements are so clear that little explanation is needed. Obedience is clearly a
condition of salvation, and this is the gospel which is to go to the whole world. Do we
dare to speak of unconditional justification and acceptance with God in light of these
statements?
Over
one hundred years ago, A.T. Jones was foremost among us in speaking about justification by
faith. In his enthusiasm about Christ's free gift of salvation, he was beginning to say
some things that Ellen White had to warn him about. In
People
desperately need to know about the free gift of Christ's righteousness. But if we present
the gospel gift without, at the same time, addressing the conditions upon which that
gospel can be received, we will distort the gospel and lead our hearers to a false
assurance of salvation. The necessary balance is well stated in another inspired
statement.
"But
while God can be just, and yet justify the sinner through the merits of Christ, no man can
cover his soul with the garments of Christ's righteousness while practicing known sins, or
neglecting known duties. God requires the entire surrender of the heart, before
justification can take place; and in order for man to retain justification, there must be
continual obedience, through active, living faith that works by love and purifies the
soul." (1SM 366) The entire surrender of the heart is clearly a condition of
justification. The whole heart must he yielded to God, with nothing held hack. We must
decide not to continue in disobedience any longer. Then, to remain in a justified state,
the next condition is obedience. But notice that this obedience is not by my efforts
alone, it comes through faith in God's power to purify my soul. The decision to obey is
always my decision. The two conditions to receiving and keeping justification are
surrender and obedience. Without these conditions being met, there is no justification, no
matter how much we may claim it. We are in serious danger of false presumption, which is
the counterfeit of genuine faith.
But
isn't this a subtle form of legalism, making obedience a part of justification? Does this
mean that we are saved by faith and works? Picture yourself at Cape Canaveral, watching a
space shuttle launch. What is the basic cause of the shuttle going into space? It is the
firing of the mighty engines supporting the shuttle. No matter how careful the
preparations for launch, nothing will happen if those engines don't fire properly. If they
do fire properly, the shuttle will be lifted into space with or without anyone aboard. Now
if the astronauts desire to participate in this launch, they must do several things. They
must don cumbersome suits, get into the gantry elevator which will lift them to the
shuttle entrance, then walk carefully over the catwalk to the doorway, and finally get
into the specially prepared seats. Will any of these things cause the astronauts to go
into space? They can sit in those seats for three months and never leave the launching
pad, if the rocket engines don't fire. The various things that the astronauts must do to
go into space are not causes of space flight, but conditions of space flight. They
must comply exactly with all the conditions if they hope to travel in space. What if the
astronauts decide that all the things they must do are legalistic, that they would rather
go to space in the comfort of the control bunkers? It is rather obvious that space flight
involves both cause and conditions if it is going to happen. The astronaut simply fulfills
the conditions for getting to the place where the power is. We must clearly understand the
difference between cause and condition.
These
principles are exactly the same in justification by faith. What is the cause of my
justification? Is it surrender, or obedience, or even faith? We can obey perfectly for the
next fifty years, and we will not be one inch closer to eternal life. The only cause of
justification is God's grace expressed in Christ's atoning death on the cross. That is the
place of salvation. But if I do not comply with the conditions of salvation---surrender
and obedience--I refuse to place myself where salvation happens, at the cross, and
salvation (of others) will happen without me. The death of Christ is the meritorious cause
of salvation, while surrender and obedience have no merit but make it possible for the
cause to save me. Salvation is caused by grace, not by obedience, but obedience places me
where the power of the cross can launch me into eternal life.
It
is not correct to say that first we are justified and saved, and then obedience will
naturally follow along. What if the astronauts would decide to delay obedience to the
conditions of space flight until the rocket engines fire properly? If I want to be
justified, then I must coordinate properly the cause and the conditions of salvation. Both
are essential, each in its proper function.
Assurance
of Salvation
Some
say that we have assurance of salvation because of God's unconditional love. Now it is
true that God loves each human being unconditionally. It is also true that any hope of
salvation that we may have is based on that unconditional love. But while the prodigal son
was enveloped by his father's unconditional love all during his life of debauchery and
immorality, did he have the assurance of salvation during that time? Clearly he could be
assured of his personal salvation only when he was back in his father's home. Then it is
not correct for us to say that we may have the assurance of salvation because of God's
unconditional love for us. After all, God loved Judas unconditionally, too.
Others
like to say that we have assurance of salvation because of Christ's death on the cross.
But the same problem confronts us here. Most of those for whom Christ died will not enter
eternal life--they will not be saved. Before Jesus died, He asked His Father to forgive
His executioners because of their ignorance. But the reality is that most of those for
whom Christ prayed will not be saved. Obviously there is something more that must happen
before we can have the assurance of personal salvation.
How
often today we are hearing something like the following:
In
the little book by Ellen White, Faith and Works, pp. 15-28, we are given explicit
instruction on this matter. Let this point be fully settled in every mind: If we accept
Christ as a Redeemer, we must accept Him as a Ruler. We cannot have the assurance and
perfect confiding trust in Christ as our Saviour until we acknowledge Him as our King and
are obedient to His commandments... The will must be brought into complete harmony with
the will of God... The Lord does not propose to do the work He has given man powers to do.
Man's part must be done... Divine power and the human agency combined will be a complete
success, for Christ's righteousness accomplishes everything. Then the only thing I can
base my assurance of salvation on is God's grace to a surrendered sinner. Surrender and an
obedient heart are clearly conditions to being saved.
"We
must gain the victory over self, crucify the affections and lusts; and then begins the
union of the soul with Christ." (GAG 321) Please notice that the death of self is not
the result of being saved; it must happen before we can walk with Christ.
This means that there can be no assurance of salvation until self is surrendered
completely to God. God's grace and my surrender to it place me where I can have the
assurance of salvation.
"Saving
faith is to be taught. The definition of this faith in Jesus Christ may be described in
few words: it is the act of the soul by which the whole man is given over to the
guardianship and control of Jesus Christ. He abides in Christ and Christ abides in the
soul by faith as supreme. The believer commits his soul and body to God, and with
assurance may say, Christ is able to keep that which I have committed to Him against that
day. All who do this will be saved unto life eternal. There will be an assurance that the
soul is washed in the blood of Christ and clothed with His righteousness and precious in
the sight of Jesus." (1888 Materials, p. 405) A surrendered heart, in union with an
abiding Christ, is our only assurance of salvation.
I
am very concerned that the emphasis currently being placed on the assurance of salvation
is leading to a presumptive assurance in the hearts of many, many Adventists today. In the
desperate attempt to escape guilt and insecurity and legalism, we are grasping at any
teaching which will assure us of salvation. God's love, Christ's death, imputed
justification, and Christ's robe of righteousness are all beautiful truths of the gospel
which Satan is using just now to lull unsuspecting souls down the broad road to
destruction. We desperately want to assure ourselves that we are saved because of these
marvelous causes of our salvation. Satan would like us to completely ignore or
downplay the essential conditions of our salvation. But make no mistake--cause without conditions
met will save no one.
"God
has set forth in His Word the conditions upon which every soul will be elected to eternal
life--obedience to His commandments, through faith in Christ... He is elected who will
have faith continually, and who will be obedient to every word that proceedeth out of the
mouth of God... The results of redemption will be enjoyed by those who have complied with
the conditions." (PP 207-208)
Several
years ago a survey included questions about one's personal relationship with Christ. In a
letter to the Adventist Review, Jan Doward commented, "When an average of 63
percent say they have an 'intimate relationship with Christ' and 73 percent report 'they
have assurance of eternal life' yet only 34 percent study the Bible daily and 33 percent
have family worship, one wonders upon what is this 'intimate relationship’ and
'assurance’ based. without the guidance of the Holy Spirit in a daily study of God's
word, we are all apt to flounder in a sea of apostasy, making Christ in our own image,
after our own likeness, customized to fit the demands and clamorings of the carnal
nature."
I
do not think I am overstating the case when I say that the greatest danger facing the
average Christian today is no longer legalism, but a false assurance of salvation. We are
being conditioned to believe that as long as we believe in Jesus and have a
'relationship" with Him, we are assured of being saved, irrespective of whether or
not we have met the necessary conditions for salvation. This false assurance is based on a
false justification, which says that justification is only to be declared righteous, and
does not include making righteous as part of the justifying process.
Legalism
is currently one of the most misunderstood concepts in religion. In an article on legalism
in Ministry (March, 1995), John M. Fowler, an associate editor, summarized the
issue beautifully. "Legalism is not the law. If it were so, God Himself would be a
legalist, for He is the author of the law... Legalism is not obedience to the law. If it
were so, Jesus would be a legalist... Legalism is a counterfeit way of salvation..
..Legalism always projects obedience as either the only way of salvation or the human part
of it... (It is) the assertion of self to come somehow to the assistance of God in the
accomplishment of human salvation." Simply put, legalism is making human works of
obedience the cause or partial cause of our salvation. It is feeling that our
obedience merits salvation for us, in the same way that we earn our paycheck by our
faithful work.
There
are some real gems of insight in the little book A Testament of Devotion, by Thomas
R. Kelly. "It is just this astonishing life that is willing to follow Him the other
half, sincerely to disown itself, this life that intends complete obedience, without any
reservations, that I would propose to you in all humility, in all boldness, in all
seriousness. I mean this literally, utterly, completely, and I mean it for you and for
me--commit your lives in unreserved obedience to Him... For the life of obedience is a
holy life, a separated life, a renounced life, cut off from worldly compromises, distinct,
heaven-dedicated in the midst of other people, stainless as the snows upon the
mountaintops." Some would call this legalism or perhaps even perfectionism. But I
believe that the author has gone right to the heart of genuine justification by faith.
This is justification experienced, as God transforms the heart and a complete surrender is
willingly made to the love of God and the claims of God on the human soul.
"Mercy
invites us to enter through the gates into the city of God, and justice is satisfied to
accord to every obedient soul full privileges as a member of the royal family... If we
were defective in character, we could not pass the gates that mercy has opened to the
obedient, for justice stands at the entrance, and demands holiness in all who would see
God." (RH Dec. 13, 1892) Without any question, obedience and holiness are
prerequisites to salvation. Without them we cannot be saved. It therefore is very
misleading to say that we are saved because God declares us righteous, while
transformation and obedience are the results of our being saved. If obedience is only a
result of salvation, then we are saved before obedience occurs, and we are saved even when
obedience is only partial. This false understanding of justification makes it possible for
us to think we are saved, while we continue in known sin.
The
Evangelical Gospel
Evangelical
describes a broad range of Christian denominations. They share a very strong belief in the
authority of Scripture. They are generally conservative in outlook, holding high moral
standards and emphasizing family values. Many of them believe in a dispensational approach
to history, focusing on the pivotal role of Israel and Jerusalem in the future, as well as
a secret rapture. But the most important feature of Evangelical belief is their
understanding of the gospel and how one is saved. Sometimes their position has been
misrepresented. Evangelicals do not believe that they can do whatever they want and still
be saved; they are not opposed to obedience and victory over sin; they believe in
sanctification following justification.
The
key issue is the understanding of justification and the relation of obedience to
salvation. In a lengthy letter to Ministry (August, 1993) Ray S. Anderson,
professor of theology at Fuller Theological Seminary, tried to clarify the Evangelical
position on obedience. The issue for a truly Evangelical theology is the nature of
obedience: its motive and its demand... The nature of obedience is very important to
Evangelical theology. If obedience to commandments is taken as a sign of justifying faith
producing sanctification, then it smacks of legalism... Within the broad Evangelical
movement, there can be found those who see obedience to rules, regulations, and
commandments as necessary to salvation. At the same time there can be found those who see
obedience to Christ as a sign of discipleship and a means of following Him as a
contemporary Saviour and Lord. Obedience to Christ is a commitment to a life of
discipleship that includes observance of the law of love for both God and neighbor which
is the basis for all of God's commandments.
Clearly
Professor Anderson sees the latter position as the one truly representative of the
Evangelical gospel. The Evangelical position is that if obedience is a sign of
justification having occurred, or if obedience is necessary to salvation, then we are into
legalism. Obedience is not a sign of justification or necessary to salvation, but it is a
sign of discipleship and effective following of Christ.
Perhaps
we can best understand this position if we reverse it. If we are not obedient to God's
commands, then where do we find ourselves? If we are not obedient, then we are not good
disciples--we are not good witnesses for Christ. A disciple--a follower of Christ--is a
good disciple only when he is obedient. Our witness is compromised severely when we are
disobedient. Our effectiveness as Christ's ambassadors in the world is largely destroyed.
But when we are not obedient, are we still justified? The Evangelical gospel says, Yes.
Obedience is not a sign of justification or necessary to salvation. We may not be good
witnesses or disciples if we are disobedient, but disobedience does not affect our
justified standing--we are still saved.
The
Evangelical gospel believes that justification declared is all that is necessary to be
saved, while justification experienced is the result of salvation already secured, and it
belongs more properly in the area of sanctification. The Evangelical gospel does not
believe that obedience is the condition of salvation at all.
The
difference between the Evangelical gospel and the Adventist (biblical) gospel is simply
this. The Evangelical gospel holds that obedience is not a sign of justification or
necessary to salvation, but it is a sign of discipleship. The Adventist gospel holds that
obedience is a sign of justification and is necessary to salvation. The Evangelical gospel
believes that sanctification follows justification, but that it is only a result of
salvation, not a part of the saving process. Further, sanctification can never be fully
realized in this life. In other words, complete holiness is impossible as long as we live
in fallen natures in a fallen world.
Perhaps
an illustration will help us to understand this better. The Adventist gospel holds that
Sabbathkeeping, for one who understands this truth and is convicted about it, is necessary
for salvation, as one of the conditions of salvation. Sabbathkeeping does not cause or
merit my salvation, but it is absolutely essential to my salvation. The Evangelical gospel
says that Sabbathkeeping, even when understood correctly, is not a condition of my
salvation. Even though Sabbathkeeping can make me a better disciple and witness for
Christ, I am still saved apart from Sabbathkeeping. This is why many Evangelicals who
understand the issues surrounding the seventh-day Sabbath and its transference to Sunday
by human authority are still reluctant to begin Sabbathkeeping--because it is not a
salvation issue. It is not necessary to keep the Sabbath to be saved. If Sabbathkeeping is
only a sign of discipleship, then it can wait until a later time, when Sabbathkeeping
becomes more convenient.
The
reality is that obedience is both the result and the condition of our salvation. If we try
to separate result and condition; if we say that obedience contributes nothing to our
salvation; if we say that we can be saved with unconfessed disobedience, we are saying
that God's law is not really binding on us or necessary to our salvation. To say that
obedience is not a condition of salvation is a great strike against the authority of God.
This position leads people to transgress God's law just the same as if they were in
rebellion against it.
To
summarize, justification is both God's declaration of pardon and His transformation in the
new birth. God's grace and Christ's death are the cause of my salvation, while obedience
to God's commands is the condition of my salvation. We can have the assurance of salvation
only when the heart is completely surrendered to God. In the process of salvation, all is
of God, but God awaits my permission--my choice--before salvation can he effective for me.