by John Murray
The basic religious question is that of our relation to God. How can man be just with God? How can he be right with the Holy One? In our situation, however, the question is much more aggravated. It is not simply, how can man be just with God, but how can sinful man be just with God? In the last analysis sin is always against God, and the essence of sin is to be against God. The person who is against God cannot be right with God. For if we are against God then God is against us. It could not be otherwise. God cannot be indifferent to or complacent towards that which is the contradiction of himself. His very perfection requires the recoil of righteous indignation. And that is God’s wrath. “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Rom. 1:18). This is our situation and it is our relation to God; how can we be right with him? The answer, of course, is that we cannot be right with him; we are all wrong with him. And we all are all wrong with him because we all have sinned and come short of the glory of God. Far too frequently we fail to entertain the gravity of this fact. Hence the reality of our sin and the reality of the wrath of God upon us for our sin do not come into our reckoning. This is the reason why the grand article of justification does not ring the bells in the innermost depths of our spirit. And this is the reason why the gospel of justification is to such an extent a meaningless sound in the world and in the church of the twentieth century. We are not imbued with the profound sense of the reality of God, of his majesty and holiness. And sin, if reckoned with at all, is little more than a misfortune or maladjustment.
If we are to appreciate that which is central in the gospel, if the jubilee trumpet is to find its echo again in our hearts, our thinking must be revolutionized by the realism of the wrath of God, of the reality and gravity of our guilt, and of the divine condemnation. It is then and only then that our thinking and feeling will be rehabilitated to an understanding of God’s grace in the justification of the ungodly. The question is really not so much: how can man be just with God; but how can sinful man become just with God? The question in this form points up the necessity of a complete reversal in our relation to God. Justification is the answer and justification is the act of God’s free grace. “It is God who justifies: who is he that condemns?” (Rom. 8:33).
This truth that God justifies needs to be underlined. We do not justify ourselves. Justification is not our apology nor is it the effect in us of a process of self-excusation. It is not even our confession nor the good feeling that may be induced in us by confession. Justification is not any religious exercise in which we engage however noble and good that religious exercise may be. If we are to understand justification and appropriate its grace we must turn our thought to the action of God in justifying the ungodly. At no point is the free grace of God more manifest than in his justifying act—”being justified freely by his grace through the redemption that is in Christ Jesus” (Rom. 3:24).
The truth of justification has suffered at the hands of human perversion as much as any doctrine of Scripture. One of the ways in which it has been perverted is the failure to reckon with the meaning of the term. Justification does not mean to make righteous, or good, or holy, or upright. It is perfectly true that in the application of redemption God makes people holy and upright. He renews them after his own image. He begins to do this in regeneration and he carries it on in the work of sanctification. He will perfect it in glorification. But justification does not refer to this renewing and sanctifying grace of God. It is one of the primary errors of the Romish Church that it regards justification as the infusion of grace, as renewal and sanctification whereby we are made holy. And the seriousness of the Romish error is not so much that it has confused justification and renewal but that it has confused these two distinct acts of God’s grace and eliminated from the message of the gospel the great truth of free and full justification by grace. That is why Luther endured such travail of soul as long as he was governed by Romish distortion, and the reason why he came to enjoy such exultant joy and confident assurance was that he had been emancipated from the chains by which Rome had bound him; he found the great truth that justification is something entirely different from what Rome had taught.
That justification does not mean to make holy or upright should be apparent from common use. When we justify a person we do not make that person good or upright. When a judge justifies an accused person he does not make that person an upright person. He simply declares that in his judgment the person is not guilty of the accusation but is upright in terms of the law relevant to the case. In a word, justification is simply a declaration or pronouncement respecting the relation of the person to the law which he, the judge, is required to administer. It might be, of course, that our common use would not be the same as the use of the term in Scripture. Scripture must be its own interpreter. And the question is: does Scripture usage accord with common use? This question is very easily answered. The answer is that Scripture uses the term in the same way. There are several considerations which prove this conclusion.
1. In both Testaments there are numerous passages where the term “justify” cannot mean anything else but to declare to be righteous. Continue reading “Reality of Justification | John Murray”