Westminster Larger catechism # 71
Commentary by Dr. Chuck Baynard
Q71. How is justification an act of God’s free grace?
Answer: Although Christ, by his obedience and death, did make a proper, real, and fully
satisfaction to God’s justice in the behalf of them that are justified, yet in as
much as God accepteth the satisfaction from a surety, which he might have demanded of
them, and did provide this surety, his own only Son, imputing his righteousness to them,
and requiring nothing of them for their justification but faith, which also is his gift,
their justification is to them of free grace.
References: Rom. 5:8-10,19; 1 Tim. 2:5-6; Mt. 20:28; Dan. 9:24,26; Isa. 53:4-6,10-12;
Heb. 7:22; Rom. 8:32; 1 Pet. 1:18-19; 2 Cor. 5:21; Rom. 3:24-25; Eph. 2:8; Eph. 1:17.
The completed works of Christ, though sufficient for the surety for the fulfillment of
the covenant of grace, did not have to be accepted by God as such. God could have demanded
the full payment from each person. However God did accept the surety of Christ’s
completed work, yet it is still grace and grace alone because first God did not have to
accept Christ’s work in behalf of the elect, and second because the work of Christ
itself was the gift of God. The only requirement being faith, but even that is the gift of
God. Therefore there is no requirement of man that is not the total gift of God. The
Divines continue to use the term free grace. I would submit that it is free or it
isn’t grace. If even the act of faith was of man, then the total result would be of
works and not grace.
I mentioned the analogy of the circle of faith in the previous question. Here I think
we begin to see how I came to this place and the use of a circle. It may be then in
working out in history of the salvation of a particular individual God will introduce them
to this circle of faith through the door of the Scriptures alone, or perhaps by faith
alone, but it will all be by grace alone. Yet unless the fullness of the justification by
grace through faith is understood, it will not be manifest in the individual believer
where and how he came to stand in this place. He will not properly understand his new
"position" in Christ and may wander down many byways of error. Thus the Divines
did choose to use the term "free grace" as an emphasis that nothing to do with
salvation is of man. It began with God in eternity and will finish with God in eternity,
and it is by God alone that it will be made manifest in history and sustained until the
final day, when the accepted work of Christ will result in the wedding feast of the Lamb.
Dare we then to separate or create a list or sequence to events? I see no harm in such,
and it is often easier for our sin darkened minds to comprehend this wondrous act of God
in so doing. Even the angels have desired to look into this beautiful act whereby God is
glorified in His mercy, shown through the redemption of the elect.
Surely any such list would have to begin and end then with God’s grace. (The means
of grace are manifold, but I hold to only one grace of God, which is an essential part of
His nature or an attribute.) Beginning with grace we enter the reformed faith via petal
two of our precious TULIP. However no sooner do we arrive than we see the necessity of
petal one, or grace wouldn’t be a necessity for the second. Even as an infant in the
family of faith, one quickly realizes the truth of the third petal, and that all have not
been given the gift of faith, that grace is particular. (Some teach a particular and a
common grace. While not a mark of orthodoxy, I lean to there being no common grace as most
would teach it.) That is not all are of the household of faith. One of the first things of
a pragmatic nature that happens upon entry into the family is an ability to examine self,
and see the darkness that lies within the human heart. Rapidly afterwards is the ability
to examine the fruit of our fellow travelers. (Have you noticed it is the new converts who
see more of the hypocrisy within the family, than those who have been members for a long
time?) The result is the truth of not all being of Israel (there are those who are not
elect) can be seen and accepted as God’s truth revealed in the Bible. As one
considers their own salvation and the means of grace by which God called them to Himself,
having already had their eyes opened to the truth and necessity of the first three petals,
petal four bursts into the darkness as a bolt of lightning on a dark night. Were the
horrible creatures that we are able, none would come to God. The Spirit of God then
dwelling within the heart of the elect brings a sureness and peace that passes human
understanding and in profound thanksgiving they bow before a Sovereign God, knowing the
beauty of it all is confirmed in petal five. That indeed the gifts of God are without
turning nor shadow, and surely here is where they will spend eternity.
It began in grace as the God of creation before undertaking this awesome act of
creation, laid in place the names of the elect before proceeding to create the objects of
His love and grace. It will end in grace as the same God of creation rules over a renewed
creation that needs not the sun, for He is the light and glory of it. God created man for
His glory, to be in fellowship with Him, and in love and grace has so ordered the
manifestation of the sons of God throughout history, that even nature herself groans in
anticipation of this glorious event with no doubt that it will be. The last chapter of the
Bible declares, "there will be no more curse."
All this and not one effort on the part of those for whom this glorious event was
created will add to, take away, nor change in the slightest way, one small dot, because,
it is all of grace. How then indeed is justification of grace? For no other means could
create, nor bring it to be! God has spoken, thus it is, for He is able to perform that
which He proposes.
Dr. Chuck Baynard -- August 1998
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