Survey of the Westminster Confession of Faith (Chapter 11)

Survey of the Westminster Confession of Faith

Chapter 11

Of Justification

(Part  2)

III. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real and full satisfaction to His Father’s justice in their behalf. Yet, in as much as He was given by the Father for them; and His obedience and satisfaction accepted in their stead; and both, freely, not for any thing in them; their justification is only of free grace; that both the exact justice, and rich grace of God might be glorified in the justification of sinners.

This section elaborates on the matter of Christ’s satisfaction of the Father’s justice, which was mentioned earlier. The satisfaction spoken of is the recompense or payment necessitated by the character of God in light of fallen man’s rebellion. God’s justice demanded payment of such a nature that it would be appeased. By giving Himself in life and in death, Jesus met the demand of God’s justice in a “proper, real and full” manner, as the Confession says. This payment was made on behalf of sinners and it was made without regard to their worth or work, as was stated earlier. Therefore, the justification of a sinner must be of God’s free grace.

If nothing about the sinner and nothing in the sinner is taken into account in his justification and if a full and proper payment for his sin is made, then it must be that God graciously accepts what Christ provides on the sinner’s behalf. There simply is no other way to explain what happens. In this manner, as the Divines states, the “exact justice” of God and the “rich grace” of God are both exhibited in the justification of sinners.

One of the implications of this teaching is that there remains nothing for the sinner to do to complete, complement or otherwise augment his justification. This, too, of course, runs counter to the teaching of Rome and every other body that claims the sinner must, in some way, contribute to his justification through good works, by self-denial or by some other means. The doctrine of justification leaves the sinner in a state of full acceptance before God.

IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit does, in due time, actually apply Christ unto them.

In this paragraph, the writers of the Confession teach that although the decree to justify the elect was formulated from all eternity and although Christ did die for their sins and was raised for their justification at a specific point in history, the realization of that decree and that atonement, as far as the sinner is concerned, is reserved for that moment when the Holy Spirit does His work of calling and regeneration. This teaching, of course, underscores the practical, as opposed to the purely theoretical, aspect of the Christian faith and it underscores the historical, as opposed to the purely metaphysical, aspect of our doctrine.

V. God does continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

Section V deals with the matter of continuing sin in those who are justified. So as not to be misunderstood as teaching any form of perfectionism, the writers state, in essence, that justified sinners are justified sinners. There is a continuing influence of sin in them that remains even after God’s declaration of their justification. As the reality of justification manifests itself in the daily walk of the sinner, of course, sin is going to be progressively less influential. But justified sinners still are subject to committing transgressions.

These transgressions are forgiven, because of the full satisfaction given by Christ, but their temporal consequences remain. Although the justified sinner can never revert to a state of condemnation, his sin does result in God’s Fatherly displeasure and chastisement. Such a condition is remedied only upon the confession and repentance of the child of God. (It is worth noting how this description of the sinner’s return to God’s favor differs from the prescription of Rome.)

VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.

This short section speaks to the unity of the faith shared by all saints in all ages. God’s means of justifying sinners always has been the same regardless of where or when sinners exist.