Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXIV
James Dodson
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Chapter XXIV
Of Justification
I. Justification differs from sanctification, as a forensic act, resting most nearly upon the blood of Christ, looking to the guilt of sin, made even in a moment, and perfect. Indeed, this does not precede the first calling, but further sanctification, according to Rom. 8:30, “whom he called, them he also justified”; and 1 Cor. 1:30, “who of God is made unto us wisdom, and righteousness, and sanctification,” etc.; and according to the common names of “ungodly” and “world” in justification, Rom. 4:5, “to him that believeth on him that justifieth,” τὸν ἀσεβῆ [the ungodly]. 2 Cor. 5:19, “because God was in Christ reconciling the world unto himself,” etc.
II. By the name of justification is aptly expressed the Greek δικαίωσις and the Hebrew הצדיק, of which there are many other synonyms in Scripture: non-imputation, forgetting, taking away of sins, etc.; and constituting as righteous.
III. It perhaps should not be denied that once, or likewise, the word “justify” looks to inherent righteousness, Dan. 12:3, “they that instruct shall shine as the brightness of the firmament; and they that justify many as the stars forever and ever.” Rev. 22:11, ὁ δίκαιος δικαιωθήτω ἔτι, καὶ ὁ ἅγιος ἁγιασθήτω ἔτι [let the righteous be righteous still, and let the holy be holy still]. Yet the Papists, who commonly establish this, badly posit a first and second justification. Still, in this word the forum is commonly regarded, even when it denotes liberation, or—
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—recognition, defense, or declaration of righteousness, which is done here, or will one day be done from works, Matt. 12:37, “by thy words thou shalt be justified, and by thy words thou shalt be condemned.” James 2:21, “was not Abraham our father justified by works?” etc.; similarly, “was not Rahab the harlot justified by works?” etc. And especially it denotes forensic absolution, both that which is done by men, Prov. 17:15, “he that justifieth the wicked, and he that condemneth the just, even they both are abomination to Jehovah,” etc.; and that which is done by God, Rom. 8:33, 34, τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ; Θεὸς ὁ δικαιῶν· τίς ὁ κατακρίνων; [who shall lay anything to the charge of God’s elect? God is he that justifieth; who is he that condemneth?]. Rom. 4:5, 6, 7, τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην [but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness], etc. Phil. 3:9, καὶ εὑρεθῶ ἐν αὐτῷ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει [and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith]. And thus it is divided into active and passive; the latter is the reception and inward intimation of divine justification.
V. Justification is defined as “a benefit of the Covenant of Grace, by which God, for the righteousness of Christ apprehended by faith, remits all sins to the elect called by himself, and gives them full right to eternal life; this sentence being further manifested by the Word and Spirit, in various degrees and moments, to their conscience, unto the praise of his glory.”
V. Justification is the work of God, Isa. 43:25, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” Rom. 8:33, “God is he that justifieth,” etc.; of the Son likewise, and of the Spirit together with the Father, Isa. 53:11, “by his knowledge shall my righteous servant justify many.” 1 Cor. 6:11, “ye are justified in the name of the Lord—
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—Jesus, and by the Spirit of our God,” etc.; but not properly of men, Mark 2:7, “who can forgive sins but God only?” as the Papists wrongly will, from places which treat of the ministerial declaration of remission, John 20:23, “whose soever sins ye remit, they are remitted,” etc. It is also truly a work of divine grace, beyond absolutely all our merit. And it is a benefit of the Covenant of Grace, Jer. 31:34, “for I will forgive their iniquity, and I will remember their sin no more,” etc.; since by the Covenant of Works, and outside Christ, it belongs to no one, because of the justice of God, Job 9:2, 3, “I know it is so of a truth: but how should man be just with God? If he will contend with him, he cannot answer him one of a thousand.” Rom. 3:20, διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ [because by the works of the law shall no flesh be justified in his sight]. Rom. 8:3, τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός [for what the law could not do, in that it was weak through the flesh], etc. Yet justification and legal righteousness may rightly be set forth from Scripture in their own idea, as opposed to evangelical righteousness.
VI. The elect alone are justified, and all of them, Rom. 5:18, 19, ἄρα οὖν ὡς δι᾽ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς [therefore as by one righteousness the free gift came upon all men unto justification of life], etc.; κατασταθήσονται οἱ πολλοὶ δίκαιοι [many shall be made righteous]. Rom. 8:33, “who shall lay anything to the charge of God’s elect? God is he that justifieth,” etc. Nor are the faithful of the Old Testament to be kept away from this in any respect, since the promises of the Covenant of Grace belong to them, Gen. 17:7, “to thee and to thy seed after thee,” etc.; and since we read of the justification of Abraham, David, and others, Rom. 4:3, “Abraham believed God, and it was imputed unto him for righteousness.” Ps. 32:5, “thou forgavest the iniquity of my sin,” etc.; nor was their faith or prayer vain,
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Ps. 51:3, 4, “according to the multitude of thy tender mercies blot out my transgressions; wash me thoroughly from mine iniquity, and cleanse me from my sin,” etc.; indeed, they could not otherwise have been made partakers of salvation.
VII. Yet the justification of the fathers differs from ours, inasmuch as the righteousness of Christ had not yet been brought in; therefore typical offerings remained; this benefit was not extended so broadly, nor was it so clearly intimated by the Gospel and the Spirit. Nor can we here approve certain very harsh phrases of many more recent men. Such as:
1. That Christ under the Old Testament is to be regarded rather as a surety than as one who undertook payment. Yet Christ is the fullest sponsor; nor did he undertake payment for all the elect under some condition which was plainly impossible, but absolutely; and the Father acknowledged it as gracious and sufficient.
2. That justification should be attributed to the fathers as either less full or less true. Yet this forensic act admits no degrees; and all sins were remitted to them with respect to every penalty; hence all phrases, even that noted one of ἄφεσις [remission], are attributed to them, Rom. 4:7, μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ οὗ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν [blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin], etc.
3. That believers of the Old Testament were constituted under guilt, wrath, curse, and the power of Satan. Since actual guilt is taken away by remission, even if payment had not yet been made by the surety, and since believers testified this; since by the same grace of God the elect are powerfully obligated,
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even if wrath still had to be demonstrated in the surety; since those absolved from death cannot be constituted under the curse, even though it is frequently denounced against the disobedient; since those declared heirs of life have been withdrawn from the power of Satan, although the abolition of this power is accomplished by virtue of Christ’s death.
4. That the fathers had neither consummation nor tranquil conscience, but the yoke of the fear of death. Since they certainly had the grace necessary unto salvation, even if the promises were not all fulfilled by Christ’s advent; since they everywhere testified their tranquillity in God, Job 13:15, “behold, he will slay me; shall I not hope?” Ps. 23:4, “yea, though I walk through the valley of the shadow of death, I will fear no evil,” etc.; since in death at last they expected a better good, Ps. 73:24, “thou shalt guide me with thy counsel, and afterward receive me to glory,” etc.; hence they also endured terrible things with calm mind, Heb. 11:35, ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν [and others were tortured, not accepting deliverance, that they might obtain a better resurrection], etc.
VIII. The elect are considered in justification as sinners condemnable in themselves, Rom. 4:5, 6, “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is imputed for righteousness.” Rom. 5:6, 8, 10, ὑπὲρ ἀσεβῶν [for the ungodly], etc.; ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ [when we were enemies, we were reconciled to God], etc.; yet as called, and therefore believing, Rom. 3:26, “that he might be just, and the justifier of him which believeth in Jesus.” Rom. 5:1, “being justified by faith,” etc.
IX. The acts of justification are two: absolution from death, and adjudication of eternal life; according to the necessity of man, and the requirement of the Covenant of Works,
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which is not plainly removed by the Covenant of Grace. Mention is made here not so much of imputed righteousness and life as of sins to be remitted, Dan. 9:24, “to finish the transgression,” etc.; “and to bring in everlasting righteousness,” etc. Acts 26:18, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ [that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me]. Rom. 5:19, “by the obedience of one shall many be constituted righteous,” etc. Sometimes, however, one act synecdochically includes the other, Rom. 4:7, “blessed are they whose unrighteousnesses are forgiven,” etc.; nor ought one to be torn away from the other.
X. Absolution denotes the removal of actual guilt, or the remission of all sins without any exception or discrimination, Acts 13:39, “and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Rom. 8:1, “there is therefore now no condemnation to them which are in Christ Jesus.” Nor can there be conceived here either such a remission of fault that guilt of punishment remains, or a merely potential and conditional remission. For at the same time the adjudication of eternal life is established as something certainly to be obtained according to God’s purpose and by his grace.
XI. We hold the external impulsive, or material, or meritorious cause of this justification to be the sole and most full righteousness of Christ, which he acquired for us by the most perfect obedience of the divine law and the most exact satisfaction for our sins, through the singular grace of God; which we embrace by faith as such, and which God benevolently imputes to us. This foundation of Christianity must be held well and firmly.
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XII. This Article is proved, 1. From the places which set forth the active and passive righteousness of Christ as ours, Jer. 23:6. “And this is his name, whereby they shall call him, Jehovah our Righteousness.” Rom. 5:19. “By the obedience of one shall many be constituted righteous.” 1 Cor. 1:30. “Who is made unto us,” &c., “and righteousness.” 2 Cor. 5:21. “Him who knew no sin he made sin for us, that we might be made the righteousness of God in him,” &c.
2. From those also which plainly exclude a price to be given by us, or our own works, Isa. 55:1. “O every one that thirsteth, go ye to the waters; and he that hath no silver, go ye, buy, and eat; and go ye, buy without silver, and without price, wine and milk.” Rom. 3:20, 28. “Because by the works of the Law no flesh shall be justified before him,” &c. λογιζόμεθα οὖν πίστει δικαιοῦσθαι ἄνθρωπον χωρὶς ἔργων νόμου [therefore we reckon that a man is justified by faith apart from the works of the Law]. Gal. 2:16. “Knowing that a man is not justified by the works of the Law,” &c.; “because by the works of the Law no flesh shall be justified,” &c. Since all these things also, without distinction, are imperfect, Isa. 64:6. “We are all as an unclean thing, and all our righteousnesses as a garment to be removed;” and debts, Luke 17:10. “We are unprofitable servants, because we have done what we ought to do;” proceeding from divine grace rather than from ourselves, 2 Cor. 3:5. οὐχ ὅτι ἱκανοί ἐσμεν ἀφ’ ἑαυτῶν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ’ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ [not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God]; and less suitable to glory, 2 Cor. 4:17. τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ’ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος κατεργάζεται ἡμῖν [for the momentary lightness of our affliction works for us, according to excess unto excess, an eternal weight], &c.; and therefore destitute of the requisites of meritorious works.
3. From those places which here proclaim the grace of God, not subjective, but objective, Rom. 3:24. “justified freely” τῇ αὐτοῦ χάριτι διὰ τῆς ἀπο-
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λυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ [by his grace through the redemption that is in Christ Jesus]. Eph. 2:8, 9. τῇ γὰρ χάριτί ἐστε σεσωσμένοι [for by grace ye are saved], &c. Compare Rom. 11:6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις [and if by grace, no more of works; otherwise grace is no more grace], &c.
4. From those further places which teach that we are justified by Faith, and indeed by faith alone, Rom. 3:25, 26, 28. εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα ἐκ πίστεως Ἰησοῦ [that he might be just, and the justifier of him who is of the faith of Jesus], &c. λογιζόμεθα οὖν πίστει δικαιοῦσθαι ἄνθρωπον χωρὶς ἔργων νόμου [therefore we reckon that a man is justified by faith apart from the works of the Law]. Gal. 2:16. εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου [knowing that a man is not justified by the works of the Law, except through the faith of Jesus Christ; and we have believed in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the Law], &c.
5. Finally, because it admits no other cause, whether the Justice of God, or the Necessity and necessary Humility of Man, or the Sponsion and Satisfaction of Christ for us.
XIII. The adversaries object,
1. That the word to justify signifies an internal change of the subject.
Reply Either never, or more rarely; yet this is connected with Justification through Sanctification.
2. That the imputation of Christ’s righteousness is nowhere read; and is excluded by grace.
Reply That this word imputing exists, Rom. 4:3, 4, 5, “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness;” and other similar passages, Rom. 5:19, “by the obedience of one shall many be consti-
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tuted righteous,” nor does God declare that righteousness is to be found in ourselves.
4. That thus we shall be called away from all study of righteousness.
Reply Only from the study of meriting life, which is contrary to true piety; since we are always bound to keep the Law according to our strength, that we may be grateful to God, and become assured of the righteousness of Christ.
XIV. The Papists will have us Absolved from sins partly on account of our own Satisfaction, partly on account of Christ’s Satisfaction; and Life to be adjudged to us because of the Merits of our works, whether from Condignity, or from Covenant; so that Faith, as the Instrument of Justification, only effects it dispositively, but Faith Formed by love perfects it. Thus the question with them is by no means merely logomachical.
XV. These object,
1. That God is said to render According to Works, Rom. 2:6. 2 Cor. 5:10, &c.; indeed, to do so On Account of them, Matt. 25:32. Luke 7:47, &c.
Reply The former phrase only denotes a suitability of quality, and perhaps of quantity; but the latter is nowhere found; while the conjunctions “because,” “for,” &c., in these and other places are to be understood ratiocinatively and demonstratively, not causally.
2. That Retribution, Reward, the Working of Salvation, and even Merit, are often mentioned, Matt. 6:4; 5:12. Phil. 2:12. Heb. 13:16.
Reply Retribution and Reward are understood not from merit, but from grace, compare Rom. 4:4. “to him that worketh the reward is not reckoned according to grace, but according to debt,” &c. The working of salvation looks to its actual acquisition by faith and true piety; finally, the word meriting is wrongly placed by the Vulgate for the Greek εὐαρεστεῖσθαι [to be well-pleasing].
3. That the saints appeal to their own righteousness,
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Psal. 7:9, and that God recompenses according to their righteousness, 2 Tim. 4:8.
Reply The righteousness of the saints has regard not to their person, but to their Cause in relation to other men; nor is the righteousness of God to be regarded otherwise than as it exerts itself according to the voice of the Gospel, on account of the merits of Christ.
4. That Justification is attributed to works, and denied to faith, James 2:14, 21, 22.
Reply Works are considered as evidences declaring faith and justification; and the faith treated of is simulated, which is without works.
5. That otherwise the Law is abolished, and piety extinguished as not necessary.
Reply Paul proves the contrary, Rom. 3:21, 31. “But now without the Law the righteousness of God is manifested, having testimony from the Law and the Prophets,” &c. “Do we then abolish the Law through faith? God forbid; yea, we establish the Law.” Rom. 6:1, 2. “What then shall we say? shall we remain in sin, that the grace of God may abound? God forbid; we who are dead to sin, how shall we live any longer therein?”
XVI. The Socinians, taking away all Satisfaction of Christ, will have us justified through our own Obedience to the New Law, by the most indulgent Acceptilation of God, and that at death at last. But as this overturns the nature of Faith and the Righteousness of Christ, so it is opposed to Divine Sanctity and Truth, and to all the places which set forth that we are justified in this life, Rom. 5:1, 9. “being justified therefore by faith,” &c.; “much more therefore, being now justified in his blood,” &c. Psalm 32:1, 5. “blessed is he whose transgression is remitted, whose sin is covered,” &c.; “and thou didst remit the iniquity of my sin,” &c.
XVII. The Arminians, supposing a general Satisfaction of Christ for the sins of the world, think Faith,
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and the works of Faith and New Obedience, to be the Foundation of Life adjudged to us. Yet all works are removed from this; and we are never said to be justified because of faith, but only through faith, from faith, and by faith.
Objection 1. That Faith is a work, and is so called, John 6:29.
Reply Here, however, faith is regarded as an instrument apprehending the righteousness of Christ.
Objection 2. That Faith is imputed for righteousness, Rom. 4:3, 5.
Reply It is now put metonymically for its Object.
XVIII. Most impiously, from among the Lutherans, Osiander maintained that we are justified by the Essential Righteousness of the Son of God dwelling in us; for that is common to the Father, and natural to God.
Objection. 1. That we need an infinite righteousness.
Reply One which is such with respect to value.
Objection. 2. That our righteousness is called the righteousness of God, and eternal, Rom. 3:21. Dan. 9:24.
Reply That name is given to it because of God’s acquiescence in it; not this latter name because of eternity of duration and value.
Objection. 3. That Jehovah, and Christ himself, is called our righteousness, Jer. 23:6. 1 Cor. 1:30.
Reply By his most perfect obedience.
XIX. God thus outwardly Announces Justification through the Word and Sacraments, 2 Sam. 12:13. “Jehovah also hath put away thy sin; thou shalt not die.” Rom. 8:1. “There is therefore now no condemnation to those who are in Christ Jesus.” Mark 1:4. “preaching the baptism of repentance unto the remission of sins.” Matt. 26:28. “For this is my blood, that of the New Covenant, which is shed for many unto the remission of sins,” &c.; so that by his Spirit he also powerfully Implants the same, Rom. 5:5. “the love of God is poured out in our hearts through
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the Holy Spirit given to us.” Rom. 8:16, 17. “the same Spirit bears witness with our spirit, that we are sons of God,” &c. Hence there is Peace, Rom. 5:1. “being justified therefore by faith, we have peace with God,” &c.; and Confidence, Prov. 15:32. “the righteous hath confidence in his death,” &c.; and Joy, 1 Pet. 1:8. ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες, πιστεύοντες δὲ, ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ, καὶ δεδοξασμένῃ [whom, not having seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and glorified], &c.; and Glorying, Rom. 5:2, 3. δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ Θεοῦ, οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν [through whom also we have had access by faith into this grace wherein we stand, and we glory in hope of the glory of God; and not only so, but we glory also in tribulations], &c.
XIX. Therefore there is given a Subjective Certainty of Justification in believers, according to the testimonies brought forward, and the examples of Job, David, Paul, &c.; indeed, the necessary glorification of God on account of this benefit. The Papists object,
1. That no one is conscious of his own purity, Prov. 20:9. Job 9:20.
Reply Internal Purity, which belongs to no one, differs greatly from the forensic Absolution of God.
Objection. 2. That Remission is connected with Repentance doubtfully, Dan. 4:27. Joel 2:14.
Reply Repentance is altogether required for this certainty; but the particles of doubting are referred either to the truth of repentance, or to the removal of external punishments.
Objection. 3. That fear is everywhere commended.
Reply A filial fear of due observance, which does not imply uncertainty of divine favor.
Objection. 4. That we ought to pray for the Remission of Sins.
Reply The Continuation, and a clearer degree of Implanting, and especially the Execution of it, is marked.
XXI. Justification is plainly Irrevocable, Rom. 8:30. “whom he justified, them he also glorified,” &c. Since
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both its foundations are perpetual, and all sins are remitted by it. The Papists object,
1. That the just man can fall away from his own righteousness, Ezek. 18:24.
Reply There the duty of persevering in the exercise of righteousness is taught conditionally.
2. That the parable teaches the contrary, Matt. 18:35.
Reply Only its Scope is to be regarded, which is the Connection of our Duty with Divine Beneficence. And therefore the Fruit of Justification is certain Salvation, and its solemn Adjudication, hereafter public and gracious.