Eternal Justification !

[beloved57]

Exactly what is the timing of Justification ? When is one for whom Christ died Justified before God ? John Gill gives reasons why he believes that the saint is Justified before God, from everlasting. I concur with his sentiment and here's why, and of course in ursuit it is reasonably concluded why Justification before God is before Faith:

1. Faith is not the cause, but the fruit and effect of justification. The reason why we are justified, is not because we have faith; but the reason why we have faith is because we are justified. Was there no such blessing of grace as justification of life provided for the sons of men, there would be no such thing as faith in Christ bestowed upon them, nor, indeed, would there be any use for it; and though it is provided, yet since not for all men, therefore all men have not faith. The reason why some do not believe, is, because they are not of Christ's sheep; (John 10:26) they never were chosen in him, nor justified by him, but are justly left in their sins, and so to condemnation; the reason why others do believe, is, because they are ordained to eternal life, (Acts 13:48) have a justifying righteousness provided for them, and are justified by it, and shall never enter into condemnation and, in asserting this, I say no more than what Dr. Twisse, the famous Prolocutor to the Assembly of Divines, has said before me. His words are these: "Before faith the righteousness of Christ was ours, being in the intention of God the Father, and Christ the Mediator, wrought out for us; and, because wrought out for us, therefore God, in his own time, gives us grace of every kind, and among others, faith itself, and, at last, the crown of heavenly glory." And, a little after, he says: "Before faith and repentance the righteousness of Christ is applied unto us; since it is on the account of that, that we obtain efficacious grace, to believe in Christ and repent." Likewise the judicious Pemble writes to the same effect, when, observing a two-fold justification, he says, the one is "In foro divino, in God's sight, and this goes before all our sanctification; for even whilst the elect are unconverted, they are then actually justified, and freed from all sin, by the death of Christ, and God so esteems of them as free, and, having accepted of that satisfaction, is actually reconciled to them. By this justification, we are freed from the guilt of our sins; and because that is done away, God, in due time, proceeds to give us the grace of sanctification, to free from sin's corruption still inherent in our persons." The other is, "In foro conscientiae, in their own sense, which is but the revelation and certain declaration of God's former secret act of accepting Christ's righteousness to our justification." And Maccovius says, "That because that God justifies us, therefore, he gives us faith, and other spiritual gifts." Now, if justification is the cause, and faith the effect; then, as every cause is before its effect, and every effect follows its own cause, justification must be before faith, and faith must follow justification.

 

[beloved57]

2. Justification is the object, and faith is the act, which is conversant with it. Now the object does not depend upon the act, but the act upon the object. Every object is prior to the act, which is conversant with it; unless it be when an act gives being to the object, which cannot be the case here; unless we make faith to be the cause or matter of our justification, which has been already disproved. Faith is the evidence, not the cause of justification; and if it is an evidence, that of which it is an evidence must exist before it. Faith is indeed the evidence of things not seen; but it is not the evidence of things that are not: what the eye is in the body, that faith is in the soul. The eye, by virtue of its visive faculty beholds sensible objects, but does not produce them; and did they not previously exist, could not behold them. We see the sun shining in its brightness, but did it not exist before, it could not be visible to us; the same observation will hold good in ten thousand other instances. Faith is the hand which receives the blessing of justification from the Lord, and righteousness, by which the soul is justified from the God of its salvation; but then this blessing must exist before faith can receive it. If any should think fit to distinguish between the act of justification, and the righteousness of Christ, by which we are justified; and object, That not justification, but the righteousness of Christ, is the object of faith; I reply, Either the righteousness of Christ, as justifying, is the object of faith, or it is not: if it is not, then it is useless, and to be laid aside in the business of justification; if, as justifying, it is the object of faith, what is it else but justification? Christ's righteousness justifying me, is my justification before God, and as such, my faith considers it, and says with the church, Surely, in the Lord have I righteousness and strength. (Isa. 45:24)

 

[marke]

2. Justification is the object, and faith is the act, which is conversant with it. Now the object does not depend upon the act, but the act upon the object. Every object is prior to the act, which is conversant with it; unless it be when an act gives being to the object, which cannot be the case here; unless we make faith to be the cause or matter of our justification, which has been already disproved. Faith is the evidence, not the cause of justification; and if it is an evidence, that of which it is an evidence must exist before it. Faith is indeed the evidence of things not seen; but it is not the evidence of things that are not: what the eye is in the body, that faith is in the soul. The eye, by virtue of its visive faculty beholds sensible objects, but does not produce them; and did they not previously exist, could not behold them. We see the sun shining in its brightness, but did it not exist before, it could not be visible to us; the same observation will hold good in ten thousand other instances. Faith is the hand which receives the blessing of justification from the Lord, and righteousness, by which the soul is justified from the God of its salvation; but then this blessing must exist before faith can receive it. If any should think fit to distinguish between the act of justification, and the righteousness of Christ, by which we are justified; and object, That not justification, but the righteousness of Christ, is the object of faith; I reply, Either the righteousness of Christ, as justifying, is the object of faith, or it is not: if it is not, then it is useless, and to be laid aside in the business of justification; if, as justifying, it is the object of faith, what is it else but justification? Christ's righteousness justifying me, is my justification before God, and as such, my faith considers it, and says with the church, Surely, in the Lord have I righteousness and strength. (Isa. 45:24)

Would not God be unjust to justify one sinner and not another if there were no human differences between the two? Is God's justification similar to an unjust judge forgiving a sinner of his sin just because he felt like doing it? Is a judge unjust if he applies unequal judgments in a courtroom based upon his whims and not upon equal application of the law?

 

[beloved57]

Reasons for Eternal Justification, derived from scripture or scriptural principles. Eternal Justification meaning Gods Elect were actually Justified before God, premised on the Death of Christ, before the foundation of the world. One reason is because Justification is the act of the Eternal God. Notice Rom 8:33

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.

Deut 33:27

The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.

Justification is an act which begins and ends in God and takes place outside of time !

 

[beloved57]

One reason is because Christ has been from everlasting setup as Mediator between God and His Chosen. Prov 8:23

23 I was set up from everlasting, from the beginning, or ever the earth was.

Mich 5:2

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

1 Tim 2:5
5 For there is one God, and one mediator between God and men, the man Christ Jesus;

Christ was Mediator for men in Adam ! Adam had Christ for his Mediator and the elect in him.

 

[marke]

Reasons for Eternal Justification, derived from scripture or scriptural principles. Eternal Justification meaning Gods Elect were actually Justified before God, premised on the Death of Christ, before the foundation of the world. One reason is because Justification is the act of the Eternal God. Notice Rom 8:33

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.

Deut 33:27

The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.

Justification is an act which begins and ends in God and takes place outside of time !

God justifies those who believe God.

Romans 4:5
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

 

[beloved57]

Another reason for eternal justification of Gods elect, which is closely akin to His being Mediator, is that He was also made I believe to be a Surety for Gods Elect before the foundation Heb 7:22

22 By so much was Jesus made a surety of a better testament.

That belter testament or covenant is the everlasting covenant which was confirmed as the new covenant in time.

And Hes called the Mediator of the new covenant as well Heb 12:24


And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

As such Mediator Surety He became responsible for the sins of the elect before the foundation, hence they themselves never became responsible for their sins, so therefore Justified from them.

 

[marke]

Another reason for eternal justification of Gods elect, which is closely akin to His being Mediator, is that He was also made I believe to be a Surety for Gods Elect before the foundation Heb 7:22

22 By so much was Jesus made a surety of a better testament.

That belter testament or covenant is the everlasting covenant which was confirmed as the new covenant in time.

And Hes called the Mediator of the new covenant as well Heb 12:24


And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

As such Mediator Surety He became responsible for the sins of the elect before the foundation, hence they themselves never became responsible for their sins, so therefore Justified from them.

God knew His saints would believe the Gospel before they were born but He did not make them believe. Sinners turn to God when God calls them or they do not get saved.

 

[beloved57]

Another reason for eternal justification of Gods elect is that before the world began, according to their being chosen in Christ, they were blessed [in Him] with all spiritual blessings, and justification is a spiritual blessing. Eph 1:3-4

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

 

[marke]

Another reason for eternal justification of Gods elect is that before the world began, according to their being chosen in Christ, they were blessed [in Him] with all spiritual blessings, and justification is a spiritual blessing. Eph 1:3-4

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

God chose us according to His foreknowledge. He did not choose us before He knew us.

1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

God knows us by our response to His Word.

Genesis 22:12
And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

 

[beloved57]

Another reason for eternal justification of Gods elect, which is connected to His Suretyship, and that is the non imputation of sin.
God purposed not to punish sin in His Elect but in His Son, the Lamb slain from the foundation of the world Rev 13:8. His counsel to punish sin in His Son, who became sin for us, includes also His will to impute sin to Him. Uniformly, the Father’s purpose not to punish sin in His elect includes His will not to impute it to them, and is their justification from all sin in His sight 2 Cor 5:19

 

[marke]

Another reason for eternal justification of Gods elect, which is connected to His Suretyship, and that is the non imputation of sin.
God purposed not to punish sin in His Elect but in His Son, the Lamb slain from the foundation of the world Rev 13:8. His counsel to punish sin in His Son, who became sin for us, includes also His will to impute sin to Him. Uniformly, the Father’s purpose not to punish sin in His elect includes His will not to impute it to them, and is their justification from all sin in His sight 2 Cor 5:19

God is just. He does not forgive some sinners of their sins for His own secret reasons while refusing to forgive other sinners their sins for no reason at all.

 

[Hoping]

Exactly what is the timing of Justification ? When is one for whom Christ died Justified before God ? John Gill gives reasons why he believes that the saint is Justified before God, from everlasting. I concur with his sentiment and here's why, and of course in ursuit it is reasonably concluded why Justification before God is before Faith:

1. Faith is not the cause, but the fruit and effect of justification. The reason why we are justified, is not because we have faith; but the reason why we have faith is because we are justified. Was there no such blessing of grace as justification of life provided for the sons of men, there would be no such thing as faith in Christ bestowed upon them, nor, indeed, would there be any use for it; and though it is provided, yet since not for all men, therefore all men have not faith. The reason why some do not believe, is, because they are not of Christ's sheep; (John 10:26) they never were chosen in him, nor justified by him, but are justly left in their sins, and so to condemnation; the reason why others do believe, is, because they are ordained to eternal life, (Acts 13:48) have a justifying righteousness provided for them, and are justified by it, and shall never enter into condemnation and, in asserting this, I say no more than what Dr. Twisse, the famous Prolocutor to the Assembly of Divines, has said before me. His words are these: "Before faith the righteousness of Christ was ours, being in the intention of God the Father, and Christ the Mediator, wrought out for us; and, because wrought out for us, therefore God, in his own time, gives us grace of every kind, and among others, faith itself, and, at last, the crown of heavenly glory." And, a little after, he says: "Before faith and repentance the righteousness of Christ is applied unto us; since it is on the account of that, that we obtain efficacious grace, to believe in Christ and repent." Likewise the judicious Pemble writes to the same effect, when, observing a two-fold justification, he says, the one is "In foro divino, in God's sight, and this goes before all our sanctification; for even whilst the elect are unconverted, they are then actually justified, and freed from all sin, by the death of Christ, and God so esteems of them as free, and, having accepted of that satisfaction, is actually reconciled to them. By this justification, we are freed from the guilt of our sins; and because that is done away, God, in due time, proceeds to give us the grace of sanctification, to free from sin's corruption still inherent in our persons." The other is, "In foro conscientiae, in their own sense, which is but the revelation and certain declaration of God's former secret act of accepting Christ's righteousness to our justification." And Maccovius says, "That because that God justifies us, therefore, he gives us faith, and other spiritual gifts." Now, if justification is the cause, and faith the effect; then, as every cause is before its effect, and every effect follows its own cause, justification must be before faith, and faith must follow justification.

Justification "will be" eternal, if our names are found in the book of life on the final day's judgement.

 

[beloved57]

Justification "will be" eternal, if our names are found in the book of life on the final day's judgement.

Thats off topic.

 

[Hoping]

That's off topic.

Sorry.
Perhaps the thread should have been titled "When does eternal justification start?"

 

[beloved57]

Imputation is satisfactory for the justification of God’s elect. Again in connection with Christs Suretyship undertaking that commenced from everlasting, the sins of His people were charged or imputed to Him. When He came the first time, He came with sin imputed to Him versus when He comes the second time its without sin, meaning without sin imputed to Him Heb 9:28

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

The first time He appeared sin was imputed to Him because He came to be a sacrifice Heb 10:5-10

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

So with the sins of Gods elect already imputed to Christ even when He came into the world the first time as Surety, then they, by this imputation of sin to Christ, meant their Justification before God from them.

 

[marke]

Imputation is satisfactory for the justification of God’s elect. Again in connection with Christs Suretyship undertaking that commenced from everlasting, the sins of His people were charged or imputed to Him. When He came the first time, He came with sin imputed to Him versus when He comes the second time its without sin, meaning without sin imputed to Him Heb 9:28

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

The first time He appeared sin was imputed to Him because He came to be a sacrifice Heb 10:5-10



So with the sins of Gods elect already imputed to Christ even when He came into the world the first time as Surety, then they, by this imputation of sin to Christ, meant their Justification before God from them.

A just judge on earth does not forgive some crooks because he wants to and not forgive others because he does not want to, based upon his feelings and not on the rule of law. God is also just. He does not forgive some and not others based upon nothing but His own whims without regarding the merits of the individual cases.

 

[beloved57]

Another reason for eternal justification of Gods elect, is because its apparent Justification took place before the Cross of the OT Believers. Abraham was Justified before God based upon imputed righteousness before Christ came and died in time Rom 4:1-5

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness/Justification.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

The righteousness in Vs 3 is Christs righteousness 1 Cor 1:30

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

Worked out by His Obedience and fulfillment of the Law for Abraham Rom 10:4

4 For Christ is the end of the law for righteousness to every one[to include Abraham] that believeth.

 

[marke]

Another reason for eternal justification of Gods elect, is because its apparent Justification took place before the Cross of the OT Believers. Abraham was Justified before God based upon imputed righteousness before Christ came and died in time Rom 4:1-5

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness/Justification.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

The righteousness in Vs 3 is Christs righteousness 1 Cor 1:30

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

Worked out by His Obedience and fulfillment of the Law for Abraham Rom 10:4

4 For Christ is the end of the law for righteousness to every one[to include Abraham] that believeth.

If God were to condemn sinners for not turning to God then God would be unjust to make it impossible for them to turn to God.

 

[beloved57]

Another reason for eternal justification of Gods elect is because:

Justified while ungodly

The elect are justified whilst ungodly Romans 4:5

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

which means before believing/Faith. Justification then, does not depend upon a sinner’s obedience or personal faith. But instead a sinner is justified upon the basis of the perfect righteousness of Jesus Christ, which is eternal, and its imputation in the established purpose of God.