views of natural justice, but with divine methods. If we regard the atonement simply as answering the ends of a governmental scheme, our view must be that justification merely removes an obstacle, and the end of it is only pardon, and not eternal life.?
But upon the true view, that the atonement is a complete satisfaction to the holiness of God, justification embraces not merely pardon or acquittal from the punishments of law, but also restoration to favor or the rewards promised to actual obedience. See also Quenstedt, 3:524; Philippi, Active Obedience of Christ; Shedd, Dogmatic Theology, 2:432, 433.
4. Relation of Justification to God?s Law and Holiness.
A. Justification has been shown to be a forensic term. A man may, indeed, be conceived of as just, in either moral character, that is, absolutely holy in nature, disposition, and conduct or as just, in relation to law free from his obligation to suffer penalty and entitled to the rewards of obedience.
So, too a man may he conceived of as justified in either of made just in moral character or made just in his relation to law. But the Scriptures declare that there does not exist on earth a just man, in the first of these senses ( <210720>Ecclesiastes 7:20). Even in those who are renewed in moral character and united to Christ, there is a remnant of moral depravity.
If, therefore, there be any such thing as a just man, he must be just, not in the sense of possessing an unspotted holiness but in the sense of being delivered from the penalty of law and made partaker of its rewards. If there be any such thing as justification, it must be, not an act of God, which renders the sinner absolutely holy but an act of God, which declares the sinner to be free from legal penalties and entitled to legal rewards.
Justus is derived from jus and suggests the idea of courts and legal procedures. The fact that ?justify? is derived from justus and facio , and might therefore seem to imply the making of a man subjectively righteous, should not blind us to its forensic use. The phrases ?sanctify the Holy One of Jacob? ( <232923>Isaiah 29:23; cf. <600315>1 Peter 3:15 ? ?sanctify in your hearts Christ as Lord?) and ?glorify God? ( <460620>1 Corinthians 6:20) do not mean, to make God subjectively holy or glorious, for this he is. Whatever we may do they mean rather, to declare, or show, him to be holy or glorious. So justification is not making a man righteous, or even pronouncing him righteous, for no man is subjectively righteous. It is rather, to count him righteous so far as respects his relations to law, to treat him as righteous, or to declare that God will, for reasons assigned, so
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