JUSTIFICATION by Elder William Covert

Pacific Press Publishing Company · Oakland, California · Dec 5, 1892

JUSTIFICATION.

By Elder William Covert

BY ELDER WILLIAM COVERT.

WE have seen that God placed man in Eden a just being. In no other condition is it possible for him to be retained in possession of God's works. The Lord said, "That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee." Deut. 16:20. Certainly we should not expect God to require less than that which is "altogether just" in those who represent him. There is a kind of justice recognized among men that has for its standard a model man. With men one must come approximately near this standard that he may live without being complained of by the society in which he moves. Measured by this standard many are called good and just men.

But our present urging is concerning how a sinner may be made to conform to that standard indicated by the law of God. Concerning the ruler placed over men the Lord speaks saying, "He that ruleth over men must be just, ruling in the fear of God." 2 Sam. 23:3. When Adam departed from the plane of justice, the Lord removed the diadem from off his head, and placed it upon Christ. Heb. 2:7-9. There is a beautiful picture of what a just ruler would be to those over whom he presides in 2 Sam. 23:4: "He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." David realized that his rule did not meet the standard, and that the blessed result above described had not been realized under him. In humility he said that his house was "not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire, although he make it not to grow." Verse 5.

The thing that ought to have been seen in his kingdom, is to be brought about through the everlasting covenant. This covenant is "ordered in all things and sure." In this covenant he found all his salvation and desire. The growing of righteousness as the springing forth of the grass after the rain has not been seen in the kingdom of men, but it will come through this righteous covenant.

As to the number of men who are absolutely just it is written, "There is not a just man upon earth, that doeth good, and sinneth not." Eccl. 7:20. "All have sinned, and come short of the glory of God." Rom. 3:23.

Of course if man were in conformity to the commandments of God, he would be just, for the Lord says, "The law is holy, and the commandment holy, and just, and good." Rom. 7:12. But can God in justice make an unjust man just? It would seem impossible that such a thing could be done, yet the apostle speaks of an arrangement whereby God "might be just, and the justifier of him which believeth in Jesus." Rom. 3:26.

To justify a person is to make or declare that person to be right or just. JUSTIFICATION is properly the judicial act which declares the accused to be without condemnation. In human courts the guilty are often declared right in violation of the laws of justice. Isa. 59:14. But the justification of which we write takes a guilty man and conducts the case so as to justify him. This is done also in entire harmony with justice. The reason that earthly courts are so culpable is because of the unfair means used in trying to justify or condemn. But the gospel court has One that presides over its rulings who will not be mistaken, nor do wrong. The prophet says:—

The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. But with righteousness shall he judge the poor, and reprove [or argue or decide] with equity for the meek of the earth." Isa. 11:2-4.

Such a court as this will take no advantage of any case. Although Christ died that he might justify the ungodly, yet he will by no means justify an impenitent sinner. Ex. 34:7; 23:7; Rom. 1:18. Of course this inquest finds all guilty. Rom. 3:9, 19. It further decides that "by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin." Rom. 3:20. The law condemns every soul. No person from any age or any country is clear. There is none righteous, no, not one. All are culprits, and the sentence of death is upon all, for the wages of sin is death. Surely the apostle seems to be presenting rather a hopeless prospect for obtaining an unnumbered throng of righteous ones out of this company.

How can it be done?—It is this way: Jesus was made to be sin for everyone. Says the

apostle, "He hath made Him to be sin for us." 2 Cor. 5:21. The prophet writes: "Surely He hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities. . . . The Lord hath laid upon him the iniquity of us all." Isa. 53:4-6. Paul says this dying of Christ was "for the ungodly." Rom. 5:6. And again, "While we were yet sinners, Christ died for us." Verse 8.

But why did he do this?—"Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." He saw us condemned. The sentence could not in justice be revoked until the penalty was met. So Jesus paid the penalty himself. "His own self bare our sins in his own body on the tree." Thus he bought us by himself taking our condemnation. He "gave himself for our sins, that he might deliver us from this present evil world." Gal. 1:4.

Thus far the honor of the law is vindicated. One object, as stated above, is that he might "purify unto himself a peculiar people, zealous of good works." Then justification is only declared where it is to be followed by purification and good works. No people could complain of a court in declaring a culprit free if that court did at the same time pay the penalty pronounced by law against the accused and also change him so as to make a law-abiding citizen of him and a valuable acquisition to the commonwealth. In defense of the reconciliation and atonement accomplished through the working of the gospel, Paul says, "God hath set forth [Christ] to be a propitiation through faith in his blood, to declare his righteousness for the remission [or "passing over"] of sins that are past, through the forbearance of God." Thus through Christ the righteousness of God is put in the place of all sins remitted in redeeming man.

There is no laxity or injustice to be seen anywhere in all that is done in redeeming man. Not only is all done in perfect harmony with justice, but infinite mercy and infinite love are clearly seen in it all. In addition to all the glory that is traceable in the transaction thus far elucidated, we notice that the individual becoming a Christian is made the righteousness of God in him (Christ). 2 Cor. 5:21, last clause. The Christian himself is made the righteousness of God in Christ.

Recalling the points cited in Romans 3, we notice the apostle's conclusion, stated in verse 28: "Therefore we conclude that a man is justified by faith without the deeds of the law." Or, as the Revised Version states it, "by faith apart from the works of the law." The righteousness without the law, or apart from the works of the law, is the righteousness of God, or the right doing of God in Jesus Christ. That righteousness becomes the believer's through renouncing himself and receiving Christ. It is both "unto all [or into] and upon all them that believe; for there is no difference." Verse 22. God justifies freely. Verse 24. None are compelled to accept it, while all who will may have it. When Christ is received, he then becomes the just Ruler described by David in 2 Sam. 23:3, referred to above. He is to such an one as the light of the morning, without clouds, after the rain. He will bring his children up to the standard of righteousness "altogether just."