The Book of Genesis
Part 23
In our biographical studies of Abraham we have examined several very important points, but none of these are more important than the point we must now investigate. The fact of justification was very significant in Abraham’s life, even as in ours it is so cardinal.
It is well for us to remember that the words “righteousness” and “justification” are both derived from the same Greek root, and may in many cases be used interchangeably. The very connotation of these words suggests a law court in which we have:
The Judge.
Throughout the Holy Scriptures God is frequently pictured for us as a Judge, “And the heavens shall declare His righteousness: for God is Judge Himself. Selah” (Psa. 50:6); and “But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness” (Isa. 5:16).
The Just Judge
“Just” is that adjective that reveals the character of the Divine Judge. There are many New Testament passages that confirm this aspect of God’s character as, for example, “To declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus” (Rom. 3:26).
Justice
The word justice suggests the process used by the Just Judge, “Shall not the Judge of all the earth do right?” (Gen. 18:25). It is by justice that the Just Judge arrives at His final decision. This process operates in at least three different directions.
First: It must deal righteously with sin; sin must be fully and righteously appraised, and the penalty properly determined. “The soul that sinneth, it shall die” (Ezek. 18:4). In second place, justice must see that this penalty is executed. This act of judicial death becomes the very foundation of remission. Because the Lord Jesus assumed our guilt and bore our punishment, it is now possible for God to declare man” not guilty,” and thus to release him from the law, sin, and ultimate death. In the third place, justice demands that since the penalty of sin has been endured, the sinner be acquitted with no further charge against him.
Justification
This is the final declaration of acquittal by the Judge, His declaration of the sinner, not guilty, but righteous. This declared righteousness is offered as a gift (Rom. 5:17); and, therefore, must never be confused as being a quality of living. Justification before God is the legal status that He gives to the believing sinner.
Throughout this part of our studies, we have been looking into the meaning of justification; let us return to the biography of Abraham, for in it we have brought before us, in an illustrative way, the means of justification. By a contrast between Rom. 4:1-2 and Rom. 4:3, we learn the proper and improper approach to justification. “What shall we say then that Abraham our father hath found as pertaining to the flesh?” that is, through the energy of the flesh. If through such energy he has been justified, he hath whereof to boast before God. Such a basis for justifying man is impossible. “What saith the Scripture? Abraham believed God, and it was counted to him for righteousness.” Justification is simply the divine act that declares man righteous before God, when man believes God.
There is one other consideration before we leave this interesting subject, and that is the extent of this wonderful gift. The measure of divine righteousness given must be understood as being the very righteousness of God in all its fullness and perfection. Justification is not a rendering to man of so much righteousness, as a moral quality, for so much faith, but an imputation of the complete and infinite righteousness of God to all who believe, irrespective of the degree of their faith.