II. However, we must premise here that God, the just Judge (dikaiokritēn), cannot pronounce anyone just and give him a right to life except on the ground of some perfect righteousness which has a necessary connection with life; but that righteousness is . . . Continue reading →
Justification
Thomas Cartwright Contra Rome On Romans 2:13
Verse. 13 For * ‖ not the hearers of the Law are just with God: but the doers of the Law ‖ shall be justified. RHEM. 5. [ 13. Not the hearers] This same sentence agreeable also to Christs words (Mat, 7. . . . Continue reading →
Leon Morris On Romans 2:13
13. For ties this in with the preceding and explains it. Those who hear the law reminds us of the circumstances of the day. People did not normally read for themselves (the scribe was a member of a skilled profession). They heard . . . Continue reading →
Cranfield On Why “Works Of The Law” Means More Than Mosaic Ceremonies
We turn now at last to Romans. The first occurrence of ἔργα νόμου is in 3:20: διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. Dunn explains ἔργα νόμου here as meaning quite specifically those observances . . . Continue reading →
Turretin Contra Two-Stage Justification
VIII. Although our justification will be fully declared on the last day (our good works also being brought forward as the sign and proof of its truth, Mt. 25:34–40), still falsely would anyone maintain from this a twofold gospel justification—one from faith . . . Continue reading →
Why We Remember The Reformation (Part 3)
“God’s verdict of not guilty and his imputing of his own righteousness to us at the beginning of the Christian life is by faith alone… that’s how we get started. James is answering the question ‘does the ongoing and final reckoning of . . . Continue reading →
Background On The Current Salvation Controversy
In 1980, Daniel P. Fuller published Gospel and Law: Contrast or Continuum seeking to lay siege to both the Dispensational tradition in which he had been raised and covenant theology as he understood it. This work provoked strong responses from some within . . . Continue reading →
Justification In The Earliest Christian Fathers: 1 Clement
Perhaps the first post-Apostolic use of the New Testament verb “to justify” (δικαιόω) occurs in 1 Clement, written just after 100 AD to the same Corinthian congregation to whom Paul had written half a century earlier. There is no claim of authorship . . . Continue reading →
Calvin: Paul Excludes All Works, Even Those Wrought By The Spirit
This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is, without the aid of the law; and the law is to be understood as meaning works; for . . . Continue reading →
Was Herman Witsius A Federal Visionist?
One of the distinctive errors of the self-described Federal Vision theology is the doctrine that, in baptism, all the benefits of the covenant of grace are conferred temporarily and conditionally.1 Thus, they claim, there is such a thing as a “covenantal” (temporary, . . . Continue reading →
Turretin Contra Two-Stage Justification
VIII. Although our justification will be fully declared on the last day (our good works also being brought forward as the sign and proof of its truth, Mt. 25:34–40), still falsely would anyone maintain from this a twofold gospel justification—one from faith . . . Continue reading →
Turretin: Justification Is The “Principal Rampart” Of The Christian Religion
I. As in the chain of salvation justification follows calling (Rom. 8:30) and is everywhere set forth as the primary effect of faith, the topic concerning calling and faith begets the topic concerning justification. This must be handled with the greater care . . . Continue reading →
A New Definition Of Righteousness
Take note, therefore, of a new righteousness and a new definition of righteousness. For one usually says: “Righteousness is the virtue that renders to everyone his due.” Here it is stated that righteousness is faith in Jesus Christ or the virtue by . . . Continue reading →
A Friendly Reply To Derek Regarding Calvin, Luther, And The Falling Of The Church
You can catch up with the flow of the discussion via Derek Rishmawy’s interesting essay but the short story is that Carl Trueman published an essay at First Things properly cautioning American evangelicals about re-making Luther into their own image and challenging . . . Continue reading →
The URCNA Committee Report On The Federal Vision
4. Justification by the Instrument of an “Obedient Faith” In the writings of FV authors, however, faith, even in respect to its instrumentality for justification, is defined differently. Norman Shepherd, for example, persistently speaks of the instrument of justification as a “living,” . . . Continue reading →
Calvin: Jesus Preached The Law To Teach Us Our Need For A Savior
Now it is certain that in the Law there is prescribed to men a rule by which they ought to regulate their life, so as to obtain salvation in the sight of God. That the Law can do nothing else than condemn, . . . Continue reading →
The Stone Had Been Rolled Back
When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to . . . Continue reading →
Hodge On That “Gloomy Doctrine” Versus The Good News
Whether good or bad. That is, whether he did good or evil. Each person will receive according to his deeds, whether good or bad. It is from passages such as this that some American theologians have inferred that the only benefit the . . . Continue reading →
The Consensus Of The Divines, Legalism, And The Covenant Of Works
The charge of legalism against the covenant of works is one of those allegations that seems persuasive at first because we all know that legalism is bad and that grace is good. It is almost instinctive to react to the charge by asserting the graciousness of the covenant of works. That is a trap, however, into which we ought not step. Continue reading →
Buchanan: Nothing New Or True About “Final Justification”
The Protestant doctrine affirms that a sinner is made or constituted righteous by having Christ’s righteousness imputed to him; and that, being thus justified actually, he is also justified declaratively, when his acceptance is proved or attested, so as to be made . . . Continue reading →