Westminster Larger Catechism # 70
Commentary by Dr. Chuck Baynard
Q70. What is justification?
Answer: Justification is an act of God’s free grace unto sinners, in which he
pardoneth all their sins, accepth and accounteth their persons righteous in his sight, not
for anything wrought in them, or done by them, but only for the perfect obedience and full
satisfaction of Christ, by God imputed to them, and received by faith alone.
References: Rom. 3:22,24-25; Rom. 4:5; 2 Cor. 5:19,21; Rom 3:27-28; Tit. 3:5,7; Eph.
1:7; Rom. 5:17-19; Rom. 4:6-8; Acts 10:43; Phil. 3:9.
By faith alone, the doctrine that sparked the Protestant reformation remains one of the
least understood of the biblical doctrines. Almost all denominations pay lip service to
this statement of truth, then proceed to add to "faith alone" other beliefs and
or deeds that covers or diminishes this great truth. I was amazed that in the proof text
for this statement the Divines skipped the classic proof from Scripture for faith alone
(Eph. 2:8-10). Likewise they did not use what to me is the most obvious proof text that we
are justified, and the resulting actions of the believer because of this justification
(Rom. 5:1-6). That the doctrine can so easily be shown from Scripture, and has at least
token acceptance by all testifies to the truth it contains. In the Reformed faith we have
several of these "alone" statements; grace alone, faith alone, Scripture alone,
and etc. The truth of each however cannot stand alone without destroying the beauty of the
others, if not the necessity of each. We find this is also true when studying the five
classic points of Calvinism, one leads to the next, each being proved from the necessity
of the previous, yet depending on that which follows. Thus we have not a linear line where
one point builds on another, rather we find an interconnected chain where each doctrine
can stand alone, however its beauty and glory is exalted by what precedes and follows. In
such an arrangement we have a circle, which cannot be broken and remain true to what it
is. I prefer the circle of the analogy of faith because of the interdependence and unity
it presents. Thus though we boldly proclaim by each alone we stand in God’s light, we
can enter at any of these great portals, and immediately see the "necessity" of
all others. Somewhat like soteriology, there is perhaps a method whereby we can
"systematically" label certain events as being prior or set an order to a
succession of events, the truth is, it began and ends with God and too is a circle, both
ends emanating from the same loci, God.
While this question deals specifically with justification proper, and the Divines
develop the doctrine of grace in the next question, I think we must be careful to keep the
full picture before us as we develop the finer points of any individual link in our
circle. Again as with the TULIP, developing the finer points of any petal without
maintaining an overview of the whole in mind can lead to an extreme that isn’t of
Calvin or Scripture.
The whole of the Reformed faith stands or falls on the sovereignty of God. This
sovereignty being proclaimed and vindicated by His revealed Word, the Bible. It is then
only from this foundation of a sovereign God who has personally revealed Himself in
Scripture we dare to launch into the doctrines associated with the doctrine of salvation
(soteriology). I have often claimed we really need seven petals, the first two being God
and Scripture to develop and maintain the five classical petals. We need the authoritative
voice of God to stand where no man would, to declare then God is holy, and our best
efforts are but filthy rags compared to His glory.
This is the real issue as we begin to grasp all of the implications of "faith
alone or grace alone;" not is God, but is God sovereign. The modern, and especially
the western world would be served well by a proper understanding of the word sovereign. It
is a concept that was understood in all the centuries and civilized world prior to the
incarnation of Jesus Christ. A sovereign is able to do all that he wills to do, or he is
not sovereign. That is to say, that if God were unable to bring to perfection any single
word He has spoken, He would be no god. He is able, and has revealed this His Word to us,
and now will bring it to be.
The Divines here first indicate that justification is an act of God’s free grace.
This is a bit redundant in that if it were not free it would not be grace, but I think
they properly were concerned with the inability of man to understand the concept of grace.
The greatest errors in the Christian world deal with man’s inability to understand
grace. It is not a concept that appears to be overly worked in the creature. We tend to
measure others by what we ourselves have experienced or would do in a given set of
circumstances. "Free" grace is one of the last things that appeals to man, we
would that we have something to do with it, for our own ego if no other reason. They also
rightly point that the grace is directed to sinners. If there were another man besides
Christ that was sinless, perhaps this wouldn’t be as necessary. There isn’t, and
pointing out to the elect that even though elect they are still sinners is quite necessary
lest they glory in their election, of which they had nothing to do. We will deal with
grace more completely in the next question, which is directly concerned with this single
issue.
For now, let us rest in the fact that we are justified by faith as an act of God’s
grace, whereby in His sight we are righteous by and through the completed work of Jesus
Christ, whose righteousness God imputes to the believer. Justification then has nothing to
do with who or what we are, but of our "position" before God. We can discuss the
methodology and mechanics of justification, but the fact remains, God has said we are
justified. We stand in the sinfulness of the flesh, we have not been turned into super
saints, made holier than another or any such. We stand (a position) before God, declared
justified by faith in Jesus Christ. This is in perfect harmony with the first and second
petal of the TULIP. We are still totally depraved and unable to save ourselves, but God of
His own will and for His own purpose has unconditionally elected us.
This great truth when first seen through Spirit opened eyes has and will drive the most
hardened of hearts to bow before God in tears and thanksgiving for His loving kindness
toward such a wretch as I. I continue to marvel that this great truth seems to be the
first to come from the lips of the newly called child of God. Later, logic and human ego
will darken the lens again, and other "knowledge" will perhaps for a time blur
the image, yet time and again new comers to the faith see that it is totally of God, and
indeed they are justified in His sight.
Oh that we might continue forever as babes at the feet of Christ. Knowledge and ego,
twin sisters of the evil one are so eager to enter and defile the holy of holies, the
temple of the Holy Spirit.
Dr. Chuck Baynard -- August 1998
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