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11.1. Of Justification

Those whom God effectually calleth, He also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.

Proof texts

Rom. 8:30 — [30] And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Rom. 3:24 — [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus,
Rom. 4:5, 6, 7, 8 — [5] And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, [6] just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: [7] “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; [8] blessed is the man against whom the Lord will not count his sin.”
2 Cor. 5:19, 21 — [19] that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Rom. 3:22, 24, 25, 27, 28 — [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. [27] Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. [28] For we hold that one is justified by faith apart from works of the law.
Tit. 3:5, 7
Eph. 1:7 — [7] In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
Jer. 23:6 — [6] In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’
1 Cor. 1:30, 31 — [30] And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, [31] so that, as it is written, “Let the one who boasts, boast in the Lord.”
Rom. 5:17, 18, 19 — [17] For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. [18] Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. [19] For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.
Acts 10:43 — [43] To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”
Gal. 2:16 — [16] yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
Phil. 3:19 — [19] Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.
Acts 13:38, 39 — [38] Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, [39] and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.
Eph. 2:7, 8 — [7] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [8] For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,

For discussion

The Assembly cited Rom. 8:30 in support of this answer. Read it in context — how does it bear on what is claimed here?
15 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach the following propositions : 1st. All those and only those whom God has eifectually called he also freely justifies. 2d. This justification is a purely judicial act of God as Judge, whereby he pardons all the sins of a believer, and accounts, accepts and treats him as a person righteous in the eye of the divine law. 21 * 245 3d. That this justifying act proceeds upon the imputation or crediting to the believer by God of the righteousness of his great Eepresentative and Surety, Jesus Christ. 4th. That the essential and sole condition upon which this righteousness of Christ is imputed to the believer is, that he exercises faith in or on Christ as his righteousness…

An Exposition of the Confession of Faith (Robert Shaw): I The doctrine of justification by faith holds a most imI portant place in the Christian system. It was justly termed by Luther, articuliis stantis xel cadentis ecclesice — the test of a standing or of a falling Church. In the Church of Rome this doctrine was most grossly corrupted ; and it was eminently through the preaching of the scriptural doctrine of justification that the reformation from Popery was effected. Even in the Protestant Churches, however, pernicious errors in regard to this subject have been widely disseminated, and at difi^erent periods have produced much acrimonious controversy. In our Confession, the scriptural doctrine of justification is accurately discriminated from the various forms of error ; and, in the progress of…

11.2. Of Justification

Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

Proof texts

John 1:12 — [12] But to all who did receive him, who believed in his name, he gave the right to become children of God,
Rom. 3:28 — [28] For we hold that one is justified by faith apart from works of the law.
Rom. 5:1 — [1] Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.
Jam. 2:17, 22, 26
Gal. 5:6 — [6] For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

For discussion

The Assembly cited John 1:12 in support of this answer. Read it in context — how does it bear on what is claimed here?
5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · 1689 11.1 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3 · SD 11.1

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach the following propositions : 1st. All those and only those whom God has eifectually called he also freely justifies. 2d. This justification is a purely judicial act of God as Judge, whereby he pardons all the sins of a believer, and accounts, accepts and treats him as a person righteous in the eye of the divine law. 21 * 245 3d. That this justifying act proceeds upon the imputation or crediting to the believer by God of the righteousness of his great Eepresentative and Surety, Jesus Christ. 4th. That the essential and sole condition upon which this righteousness of Christ is imputed to the believer is, that he exercises faith in or on Christ as his righteousness…

An Exposition of the Confession of Faith (Robert Shaw): I The doctrine of justification by faith holds a most imI portant place in the Christian system. It was justly termed by Luther, articuliis stantis xel cadentis ecclesice — the test of a standing or of a falling Church. In the Church of Rome this doctrine was most grossly corrupted ; and it was eminently through the preaching of the scriptural doctrine of justification that the reformation from Popery was effected. Even in the Protestant Churches, however, pernicious errors in regard to this subject have been widely disseminated, and at difi^erent periods have produced much acrimonious controversy. In our Confession, the scriptural doctrine of justification is accurately discriminated from the various forms of error ; and, in the progress of…

11.3. Of Justification

Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to His Father’s justice in their behalf. Yet, inasmuch as He was given by the Father for them; and His obedience and satisfaction accepted in their stead; and both freely, not for anything in them; their justification is only of free grace; that both the exact justice, and rich grace of God, might be glorified in the justification of sinners.

Proof texts

Rom. 5:8, 9, 10, 19 — [8] but God shows his love for us in that while we were still sinners, Christ died for us. [9] Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. [10] For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. [19] For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.
1 Tim. 2:5, 6 — [5] For there is one God, and there is one mediator between God and men, the man Christ Jesus, [6] who gave himself as a ransom for all, which is the testimony given at the proper time.
Heb. 10:10, 14 — [10] And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. [14] For by a single offering he has perfected for all time those who are being sanctified.
Dan. 9:24, 26 — [24] “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. [26] And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.
Isa. 53:4, 5, 6, 10, 11, 12 — [4] Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. [5] But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. [6] All we like sheep have gone astray; we have turned — every one — to his own way; and the LORD has laid on him the iniquity of us all. [10] Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. [11] Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. [12] Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
Rom. 8:32 — [32] He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?
2 Cor. 5:21 — [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Matt. 3:17 — [17] and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”
Eph. 5:2 — [2] And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.
Rom. 3:24 — [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus,
Eph. 1:7 — [7] In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
Rom. 3:26 — [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
Eph. 2:7 — [7] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

For discussion

The Assembly cited Rom. 5:8, 9, 10, 19 in support of this answer. Read it in context — how does it bear on what is claimed here?
13 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · 1689 11.1 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3 · SD 11.1

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): This Section teaches that justification changes radically and permanently the relation which the subject of it sustains both to God and to the demands of the divine law, viewed as a condition of favour. Before justification, God is an angry Judge, holding the sentence of the condemning law for a season in suspense. After justification, the law instead of condemning acquits, and demands that the subject be regarded and treated like a son, as i provided in the eternal covenant, and God, as a loving Father, proceeds to execute all the kind offices which belong to the new relation. This requires, of course, discipline and correction, as well as instruction and consolation. All suffering is either mere calamity, when viewed…

An Exposition of the Confession of Faith (Robert Shaw): Socinians deny that Christ made any real and proper satisfaction to divine justice in behalf of his people ; and their grand objection to this doctrine is, that it leaves no room for the exercise of grace in the salvation of sinners. Many modern writers, of a different class, deny that Christ satisfied retributive justice, and insist that he only satisfied public jus- » See Owen on Justification, ch. xx. ; Dick's Lectures, vol. iii., pp 380-385 ; Hill's Lectures, vol. ii.. pp. 284,285 ; Tiirretin's Inst. Thee, L. 16, Q. 8; also Turretin's Exerc. Theol. text.— De Concord. Paul, et Jac. 134 CONFESSION OF FAITH. [[c HA P. XT. tice ; consequently, they must maintain, that he neither discharged…

11.4. Of Justification

God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

Proof texts

Gal. 3:8 — [8] And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.”
1 Pet. 1:2, 19, 20 — [2] according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you. [19] but with the precious blood of Christ, like that of a lamb without blemish or spot. [20] He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you
Rom. 8:30 — [30] And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
1 Tim. 2:6 — [6] who gave himself as a ransom for all, which is the testimony given at the proper time.
Rom. 4:25 — [25] who was delivered up for our trespasses and raised for our justification.
Col. 1:21, 22 — [21] And you, who once were alienated and hostile in mind, doing evil deeds, [22] he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,
Gal. 2:16 — [16] yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
Tit. 3:3, 4, 5, 6, 7

For discussion

The Assembly cited Gal. 3:8 in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · 1689 11.1 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3 · SD 11.1

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): This Section teaches that justification changes radically and permanently the relation which the subject of it sustains both to God and to the demands of the divine law, viewed as a condition of favour. Before justification, God is an angry Judge, holding the sentence of the condemning law for a season in suspense. After justification, the law instead of condemning acquits, and demands that the subject be regarded and treated like a son, as i provided in the eternal covenant, and God, as a loving Father, proceeds to execute all the kind offices which belong to the new relation. This requires, of course, discipline and correction, as well as instruction and consolation. All suffering is either mere calamity, when viewed…

An Exposition of the Confession of Faith (Robert Shaw): This section is directed against the Antinomian error, that the elect were justified from eternity, or when the price of their redemption was paid by Christ. It is readily admitted that God, from eternity, decreed to justify the elect ; but till the period of effectual caUing they are in a state of wrath and condemnation.— Eph. ii.3; John iii. 18. The righteousness by which they are justified was perfected in Christ's death, and the perfection of it was declared by his resurrection, and they may be said to have been virtually justified when Christ was acquitted and discharged as their head and representative ; nevertheless, they are not actually and formally justified until they are vitally united to Christ…

11.5. Of Justification

God doth continue to forgive the sins of those that are justified: and although they can never fall from the state of justification; yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

Proof texts

Matt. 6:12 — [12] and forgive us our debts, as we also have forgiven our debtors.
1 John 1:7, 9 — [7] But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. [9] If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
1 John 2:1, 2 — [1] My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. [2] He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
Luke 22:32 — [32] but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”
John 10:28 — [28] I give them eternal life, and they will never perish, and no one will snatch them out of my hand.
Heb. 10:14 — [14] For by a single offering he has perfected for all time those who are being sanctified.
Ps. 89:31, 32, 33 — [31] if they violate my statutes and do not keep my commandments, [32] then I will punish their transgression with the rod and their iniquity with stripes, [33] but I will not remove from him my steadfast love or be false to my faithfulness.
Ps. 51:7, 8, 9, 10, 11, 12 — [7] Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. [8] Let me hear joy and gladness; let the bones that you have broken rejoice. [9] Hide your face from my sins, and blot out all my iniquities. [10] Create in me a clean heart, O God, and renew a right spirit within me. [11] Cast me not away from your presence, and take not your Holy Spirit from me. [12] Restore to me the joy of your salvation, and uphold me with a willing spirit.
Ps. 32:5 — [5] I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin. <i>Selah</i>
Matt. 26:75 — [75] And Peter remembered the saying of Jesus, “Before the rooster crows, you will deny me three times.” And he went out and wept bitterly.
1 Cor. 11:30, 32 — [30] That is why many of you are weak and ill, and some have died. [32] But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.
Luke 1:20 — [20] And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.”

For discussion

The Assembly cited Matt. 6:12 in support of this answer. Read it in context — how does it bear on what is claimed here?
12 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · 1689 11.1 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3 · SD 11.1

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): This Section teaches that justification changes radically and permanently the relation which the subject of it sustains both to God and to the demands of the divine law, viewed as a condition of favour. Before justification, God is an angry Judge, holding the sentence of the condemning law for a season in suspense. After justification, the law instead of condemning acquits, and demands that the subject be regarded and treated like a son, as i provided in the eternal covenant, and God, as a loving Father, proceeds to execute all the kind offices which belong to the new relation. This requires, of course, discipline and correction, as well as instruction and consolation. All suffering is either mere calamity, when viewed…

An Exposition of the Confession of Faith (Robert Shaw): As justification is an act completed at once, so those who are justified cannot come into condemnation : " There is now no condemnation to them that are in Christ Jesus." — Rora. viii. 1. The sins which they afterwards commit cannot revoke the pardon which God has graciously given them ; but they may subject them to his fatherly displeasure, and to temporary chastisements. — Ps. Ixxxix. 30—33. Here we must advert to the well-known distinction between judicial and /atJierly forgiveness. Though God, m the capacity of a judge. 1 36 CONFESSION OF FAITH. QcHAP. XI. pardons all the sins of believers, in the most free and unconditional manner, in the day of their justification, yet that forgiveness which…

11.6. Of Justification

The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.

Proof texts

Gal. 3:9, 13, 14 — [9] So then, those who are of faith are blessed along with Abraham, the man of faith. [13] Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, “Cursed is everyone who is hanged on a tree” — [14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.
Rom. 4:22, 23, 24 — [22] That is why his faith was “counted to him as righteousness.” [23] But the words “it was counted to him” were not written for his sake alone, [24] but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord,
Heb. 13:8 — [8] Jesus Christ is the same yesterday and today and forever.

For discussion

The Assembly cited Gal. 3:9, 13, 14 in support of this answer. Read it in context — how does it bear on what is claimed here?
3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q33 treats the same ground. What does it add, and why might it put things differently?
WLC Q70 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q33 · WLC Q70 · WLC Q71 · WLC Q72 · WLC Q73 · HC Q59 · BC 6.1 · BC 6.2 · BC 6.3 · 1689 11.1 · SC60 5.1 · SC60 5.2 · SC60 5.3 · SC60 5.4 · IAR 5.6 · SHC 5.1 · SHC 5.2 · SHC 5.3 · SD 11.1

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): Section VI.— The justification of believers under the OljJ Testament was, in all these respects, one and the same with the justification of believers under the New Testament." IT Gal. iii. 9, 13, 14; Rom. iv. 22-24; Heb. xiii. 8. The truth taught in this Section has already been fully proved above, under Chapter vii., §§ 4, 5 and 6 ; and Chapter viii., § 6. 22*

An Exposition of the Confession of Faith (Robert Shaw): The reverse of this is maintained by Socinians. We shall only observe, that though " the rigliteousness of God" is now more clearly manifested by the gospel, yet it was " witnessed by the law and the prophets." — Rom. iii. 21. And those, under the Old Testament, who laid hold upon that righteousness by faith, were as really and fully justified as believers under the New Testament. Paul, accordingly, adduces the justification of Abraham as an example of the method in which believers in all ages must be justified. — Rom. iv. 3. Though the everlasting righteousness was not actually brought in until Christ " became obedient unto death," yet the efficacy of his death extended to believers under…