Justification By Faith Alone (Part 11)

Jonathan Edwards

SECTION 4
Answering Objections (Cont’d)

Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” It cannot be meant that men are accepted before God on the account of their words. God has told us nothing more plainly than that He looks at the heart. When He judges men, in order to either justify or condemn, He tries the heart.

Jeremiah 11:20, “But, O LORD of hosts, that judgest righteously, that triest the rein and the heart, let me see thy vengeance on them; for unto thee have I revealed my cause.”

Psalms 7:8-9, “The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. O let the wickedness of the wicked come to an end; but establish the just; for the righteous God trieth the hearts and reins.”

Psalms 7:11, “God judgeth the righteous.”

There are many similar passages. And therefore men’s words are only evidence or manifestations of what is in their hearts. And it is thus that Christ speaks of the words, Matthew 12:34-35, “Out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart …” Words and sounds are neither parts nor evidence of godliness, but are signs of what is inward.

HOW GOD JUDGES

When God judges men, He uses evidence, and so judges men by their works. And therefore, at the Day of Judgment, God will judge men according to their works. God will need no evidence to inform Him what is right, as earthly judges do. He will use evidence not to find out what is right in a cause, but to declare and manifest what is right. And therefore that day is called by the apostle, “the day of the revelation of the righteous judgment of God” (Romans 2:5).

THE PROCESS OF JUSTIFICATION

To be justified is to be approved and accepted in two respects. The one is to be approved and accepted really; and the other to be approved and accepted declaratively. Justification is twofold: it is either the acceptance of the Judge, or the manifestation of that acceptance by a sentence or judgment declared by the Judge, and made either to our own consciences or to the world. If we understand justification to be the approval itself, it is the only way we become fit to be approved. But if we understand it to be the manifestation of this approval, we are justified by proper evidence of our fitness. In the former, only faith is concerned, because it is only through faith that we become fit to be accepted and approved. In the latter, evidence of our fitness (whatever it is) is concerned. Therefore, in this case, justification and then faith, and all other graces and good works share common and equal concern.

We, as all nations do, tend to use the same word to mean two things, when one is only declarative of the other. Thus sometimes judging means only judging in our thoughts; at other times, it means testifying and declaring judgment. So words such as justify, condemn, accept, reject, prize, slight, approve, and renounce are sometimes used to describe internal, intellectual acts. At other times, they describe outward action. Because of dual meanings, the apostle James seems to use the word “justification” to mean “manifested justification,” meaning that a man is justified not only by faith, but also by works — as a tree is manifested to be good, not only by immediately examining the tree, but also the fruit. Proverbs 20:11, “Even a child is known by his doing, whether his work be pure, and whether it be right.”

Knowing precisely what the apostle means is not necessary; from the context of the passage it is obvious that his intention was to prove that good works are necessary. The error of his opponents was this: that good works were not necessary to salvation. As long as they believed there was only one God and Christ was His Son, and were baptized, they were safe to live any way they pleased — a doctrine that lacked moral restraint. The apostle wa clearly trying to prove that their beliefs were wrong.

The context of the passage will naturally lead us to conclude that the apostle speaks of works justifying as evidence, and in a declarative judgment. Clearly, the apostle is insisting on works as necessary manifestation and evidence of the truth of faith. James 2:18, “Show me thy faith without thy works, and I will show thee my faith by my works.” James 2:26, “As the body without the spirit is dead, so faith without works is dead also.” He speaks of works as being the proper signs and evidences of the reality, life, and goodness of faith. The works themselves are not the life of faith, as the spirit in the body. They are signs of the active, working nature of faith.

Scripture often describes a thing in terms of the signs of the thing, just as the apostle does. The actions of a body are not the life or spirit of the body. The active nature, of which those actions are the signs, is the life of the body. Men declare that something is alive when they observe it active, operative nature. But actions are only signs of life, not life itself.

Plainly, the apostle intends to prove that if faith has no works, it is a sign that it is not a good sort of faith. God accepts us because of obedience as well as faith. By the apostle’s reasoning, it is evident that the necessity of works are not equal in importance to faith in salvation. He speaks of works only as related to faith and their expression of it. This leaves faith the lone, fundamental condition for justification.

This is confirmed by James 2:21, “Was not Abraham our father justified by works, when he had offered up Isaac his son upon the altar?” Here, the apostle refers to that declarative judgment of God concerning Abraham’s sincerity in offering up his son on the altar, manifested to him for the peace and assurance of his own conscience. Genesis 22:12, “Now I kow that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.” But here it is plain that Abraham’s work — offering up his son on the altar, justified him as evidence. Abraham’s obedience is elsewhere mentioned in the New Testament as a fruit and evidence of his faith. Hebrews 11:17, “By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises, offered up his only-begotten son.”

This is reiterated in James 2:25, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” The apostle refers to a declarative judgment in this particular testament. God approves of Rahab as a believer and directs Joshua to save her when the rest of Jericho was destroyed. Joshua 6:25, “And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day: because she hid the messengers which Joshua sent to spy out Jericho.” God accepted her based on evidence and expression of her faith. Hebrews 11:31, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” The apostle asks, “Was not Rahab the harlot justified by works?” He made reference to some works in her past. But we have no account in her history of any other justification but this.

4. If any choose to interpret justification in Saint James’ work precisely as we do in Paul’s epistles — as God’s acceptance itwelf, and not any expression of that approval, then acts of evangelical obedience are clear and easy to understand. If works are acts or expressions of faith, they are not excluded. So a man is not justified by faith alone, but also by works. “For as the body without the spirit is dead, so faith withut works is dead also” (James 2:26).

Many object to the doctrine of justification by faith alone. They think it encourages life lacking in moral character. But our being justified without any manner of goodness or excellence of our own does not diminish either the necessity or benefit of a sincere evangelical universal obedience. Man’s salvation is dependent on obedience. He will be damned without it. Obedience is the way to salvation, and the necessary preparation for it. Eternal blessings are bestowed in reward for it.

Justification in our own consciences and at the Day of Judgment depends on it as evidence of our acceptable state. Our salvation depends on it, as truly as if we were justified for the moral excellence of it. And in addition to this, the degree of our happiness throughout all eternity is suspended on and determined by the degree of our obedience. So this gospel scheme of justification is as far from encouraging licentiousness as any scheme that can be devised. In fact, it is the opposite. It contains much more to encourage strict, universal obedience and the utmost parable eminence of holiness.

SECTION 5
The Importance of This Doctrine

I know there are many who think this controversy is of no great importance and that is chiefly a matter of interesting speculation about subtle distinctions between words we use, but do not understand. They think that the controversy does not merit being zealous, and that to debate it does more harm than good.

Indeed, I do not think that it is absolutely necessary for everyone to understand and agree upon all the distinctions that make it possible to explain and defend this doctrine. Yet all Christians shoud strive to increase their knowledge, and none should be concerned until he has some clear understanding in this point. But according to the clear and abundant revelations of our being received from a state of condemnation into a state of acceptance in God’s sight. We are received by faith only through Jesus Christ, His righteousness and worthiness. This I think to be of great importance for the following reasons:

First, the Scriptures treats this doctrine as one of great importance. There is nothing in the Bible more apparent than the doctrine of justification by faith, in opposition to justification by works of law. Apostle Paul insists upon it. Under the infallible conduct of the Spirit of God, he thought it was worth his most strenuous and zealous defense. He speaks of the contrary doctrine as fatal and ruinous to the souls of men (in the end of the ninth chapter of Romans and beginning of the tenth). He speaks of it as subversive to the gospel of Christ, and calls it another gospel. He says if anyone, “through an angel from heaven, preach it, let him be accursed” (Galatians 1:6-9). Certainly we must admit that the apostls were good judges of the importance and tendency of doctrines, at least with regard to the Holy Ghost in them. And doubtless we are safe if we ony follow and keep close to His express teachings. How can we be at fault for saying what the Bible has taught us to say, or for believing what the Holy Ghost has taught us to believe?

Second, the opposing scheme lays a foundation for man’s salvation other than the one that God has laid. I do not speak of that ineffectual redemption that they suppose to be universal, and to which all mankind is equally subject. I say that it lays an entirely different foundation for man’s actual, discriminating salvation, wherein true Christians differ from wicked men. We know the foundation to be Christ’s worthiness and righteousness.

On the contrary, the opposing scheme supposes it to be that men’s own virtue is the basis of a saving interest in Christ. Their supposition removes Christ as the stone of foundation, and puts in His place, men’s own virtue. Now, in the affair of actual salvation, Christ is laid upon this foundation. With two so radically different foundations — one gospel and one legal, I challenge anyone to say that the differences between the two opposite schemes are of small consequence.

Third, it is in this doctrine that the most essential difference lies between the covenant of grace and the first covenant. The opposing scheme of justification supposes that we are justified by our works, as man was to have been justified by his works under the first covenant. By that covenant, our first parents were not given eternal life for any proper merit in their perfect obedience. It was a debt that they owed God. Nor was eternal life to be bestowed in direct proportion between the dignity of their obedience and the value of the reward. It was to be bestowed from a regard to moral fitness in the virtue of their obedience and as a reward of God’s favor A title to eternal life was to be given them as a testament to God’s pleasure with their works, or His regard for the inherent beauty of their virtue. This is the same way that those in the opposing scheme suppose that we are received into God’s special favor now.

I know that the opposing clergy entirely disclaim the doctrine of merit, and speak of our utter unworthiness and the great imperfection of all our services. But after all, it is our virtue, imperfect though it is, that recommends men to God and by which good men have a saving interest in Christ and God’s favor. These things are bestowed in testament to God’s respect for their goodness. So whether opposing clergy will allow the term merit or not, they believe that we are accepted by our own merit in the same sense, although not in the same degree, as under the first covenant.

But the great and most distinguishing difference between that first covenant and the covenant of grace is that by the covenant of grace, we are not justified by our own works, but only by faith in Jesus Christ. Because of this, the new covenant deserves to be called a covenant of grace.

Romans 4:16, “Therefore it is of faith, that it might be by grace”

Romans 3:20, 24, “Therefore by the deeds of th elaw there shall no flesh be justified in his sight. … Being justified freely by his grace, through the redemption that is in Jesus Christ.”

Romans 11:6, “And if by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works; then it is no more grace; otherwise work is no more work.”

Galatians 5:4, “Whosoever of you are justified by the law, ye are fallen from grace.” In the same epistle, the apostle speaks of the justification by works as another gospel and adds “which is not another” (Galatians 1:607).

It is not gospel at all; it is law. It is not covenant of grace; it is of works. It is not an evangelical doctrine; it is a legal one. Certainly that doctrine that defines the greatest and most essential difference between the covenant of grace and the first covenant must be a doctrine of vital importance. That doctrine of the gospel, worthy of the name gospel above all others, is doubtless a very important one.

Fourth, the fallen men, in need of divine revelation, must have this doctrine. It teaches us sinners how we may again be accepted of God, or justified. Something beyond the light of nature is necessary for salvation. Mere natural reason affords no way to know that acceptance depends on the sovereign pleasure of the Being whom we have offended by sin. This seems to be the gret drift of that revelation given by God, and of all those mysteries it reveals, all those great doctrines of revelation, and above the light of nature. It seems to have been very much on this account that it was necessary for the doctrine of the Trinity itself to be reevealed to us.

Discovering that the several Divine Persons are concerned in the great affair of our salvation helps us to better understand how all our dependence is on God and our sufficiency all in Him, not in ourselves. God is All In All in this business. 1 Corinthians 1:29-31, “That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord.”

What is the gospel, but only the glad tidings of a new way of acceptance with God unto life, a way that sinners may come to be free from the guilt of sin and obtain a title to eternal life? And when this way is revealed, if it is rejected and replaced with another man’s scheme, then it must be an error of great importance. The apostles might well say it wa another gospel entirely.

Fifth, the contrary scheme of justification is derogatory to the honor of God and the Mediator. I have already shown how it diminishes the glory of the Mediator by ascribing to man’s virtue and goodness that which belongs alone to His worthiness and righteousness. The apostle senses that it renders Christ needless. Galatians 5:4, “Christ is become of no effect to you, whosoever of you are justified by the law.” That scheme of justification utterly overthrows the glory of all the great things that have been and suffered in the work of redemption. Galatians 2:21, “If righteousness come by the law, Christ is dead in vain.” And as it diminishes the glory of divine grace, it greatly diminishes the obligation to gratitude in the sinner who is saved. The apostle says that it voids the distinguishing grace of the gospel. Galatians 5:4, “Whosoever of you are justified by the law, are fallen from grace.” It diminishes the glory of the grace of God and the Redeemer, as it conversely magnifies man. It makes the goodness and excellence of fallen man to be something, when they are nothing.

I have also shown that it is contrary to the truth of God’s holy law to justify the sinner for his virtue. And whether or not it is contrary to God’s truth, it is unworthy of God. It supposes that God, when about to lift up a poor sinner and make him unspeakably, eternally happy by bestowing His Son and Himself upon him, sets all this for sale at the price of the sinner’s virtue and excellence.

I know that even those who oppose us acknowledge that the price is very little for the benefit bestowed. They say that God’s grace is wonderfully manifested in accepting so little virtue in return for bestowing so glorious a reward for such imperfect righteousness. But we know that we are such infinitely sinful and abominable creatures in God’s sight.

By our infinite guilt we have brought ourselves into such wretched and deplorable circumstances. All our righteousness is nothing and ten thousand times worse than nothing. As God looks upon our righteousness, is it not immensely more worthy of the infinite majesty and glory of God. God should not deliver and make happy such wretched vagabonds and captives without any money or price of theirs, or any excellence or virtue in them.

Will it not betray a foolish, exalted opinion of ourselves and a mean opinion of God, to think of offering anything of ours in return for the favor of being brought from wallowing like filthy swine in the mire of our sins and from the misery of devils in the lowest hell, to the state of God’s dear children in the everlasting arms of His love in heavenly glory? Is it not folly to bring our filthy rags, and offer them to Him as the price of all this?

Sixth, the opposing scheme tends to lead men to trust in their own righteousness for justification, a thing fatal to the soul. Because they have not been taught otherwise, they hold the partial and high thoughts they have of themselves. They do not understand the mystery of our being accepted for the righteousness of Another. They think that God Himself has appointed this to be the way to justification. So even if a man had no natural disposition to trust in his own righteousness, but embraced this scheme and acted consistently with it, it would lead him to it.

But Scripture plainly teaches us that trusting our own righteousness is fatal to the soul. It tells us that it will cause Christ to profit us nothing, and have no effect (Galatians 5:2-4). Although the apostle speaks specifically of circumcision, he actually refers not only to bring circumcised, but also to trusting in circumcision as an act of righteousness. He could not mean that merely being circumcised would render Christ of no profit or effect to a person. Indeed, we read that He, Himself, for certain reasons took Timothy and circumcised him (Acts 16:3). And the same is evident by the context and the rest of the epistle.

The apostle speaks of trusting in their own righteousness as fatal to the Jews. Romans 9:31-32, “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law; for they stumbled at that stumbling stone.” Romans 10:3, “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” This is referred to as being fatal to the Pharisees in the parable of the Pharisee and the publican, where Christ spoke to them in order to reprove them for trusting in themselves and their own righteousness. The design of the parable is to show them that the publicans, rather than the Pharisees, will be justified.

Christ says in Luke 18:14, “I tell you, thi sman went down to his house justified rather than the other.” It is fatal because it is inconsistent with the natures of justifying faith and humiliation that the Scripture often says are absolutely necessary to salvation. These Scriptures are so specific and clear that it is needless to bring any further arguments.

How wonderful and mysterious is God’s Spirit as He influences some men’s hearts to disregard their own principles, so that they will not trust in their own righteousness, even though they profess that men are justified by their own righteousness.

How wonderful and mysterious it is that men might believe the doctrine of justification by men’s own righteousness in general, and yet not believe that it applies to them.

How wonderful and mysterious is it that some have been led to error by education or cunning sophistry of others, and yet know that it is indeed contrary to the prevailing disposition of their hearts and their practices.

How wonderful and mysterious it is that some men might seem to maintain a doctrine contrary to this gospel doctrine of justification, but that they really do not; they only express themselves differently from others — in terms that are without a precisely fixed and determinate meaning.

How wonderful and mysterious it is for men to stand away this doctrine because they do not understand it, and yet in their hearts, entirely agree with it; if they understood it clearly, they would immediately close with it and embrace it.

How far God’s Spirit influences these things I will not determine, but am fully persuaded that great allowances are to be made on these and similar accounts.

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What motivated me to enter the entire portion Justification by Faith Alone from Sinners In The Hands of An Angry God by Jonathan Edwars? Love of my fellow man. This is the type of instruction the body of Christ is sorely lacking.

Hell is real and every human being born but not yet reborn in the Lord Jesus Christ will have earned eternity in the lake of fire. That is the plain truth. YHVH does not put a person in hell, that damned soul chose to not humble himself or herself in agreement with a Holy, Just and Perfect God that they have broken every commandment throughout the course of their life. Humbling oneself before God is the way to salvation, and there is only one way through His only begotten Son.

There are far too many false teachers today itching ears with fables and doctrines of demons and daily people are slipping into a Christless eternity. God causes it to rain on the just and the unjust alike, thus benefiting even the wicked. Not so after death for the unredeemed.

Reading the bible for yourself while asking the Holy Spirit to give you wisdom is the only protection against the false gospel so prevalent in our day. If you are not a child of God and have not come to the Lord Jesus Christ, please cry out to God for forgiveness today and ask Him to save your soul and wash you in the Blood Atonement of His Son. Yeshua paid a huge price at Calvary to atone for your sins and he will not turn an earnest soul away. Believe upon the name of the Lord and be saved.