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Is Justification a One-Time Event?
Yes!
Justification is a judicial act of God (Romans 8:33), by which, on account of the meritorious work of Christ, imputed to (not infused into) a sinner and received by him through that faith which vitally unites him to his substitute and Savior, God declares that sinner to be free from the demands of the law, and entitled to the rewards due to the obedience of that substitute.
The error of assumed an infusion of justification is made by ignoring:
That justification is presented as the opposite of condemnation (Rom. 8:33-34), and not of sinfulness. Condemnation is never spoken of as the infusion of a corrupted nature, and consequently justification would not involve that of a holy nature.
The justified are not declared in Scripture to be free from sin or possessed of holy natures, but are represented as still struggling against sin, and not only sin which arises from outward temptations, but that proceeding from the urges of sin within.
The change of nature which causes that of character is called in the Scriptures "regeneration," and differs essentially from justification. Regeneration is the special work of the Holy Spirit. Justification is the act of God the Father. That is an effect effected inwardly, which develops itself in a continuous and progressive process which the Scriptures call sanctification. If justification includes an infused righteousness as the opposite of sinfulness, then it includes sanctification, and there is no ground for the scriptural distinction between them.
The usage of other words in connection with justification shows it to be a forensic act. The term "righteousness," dikaiosune, which, like "righteous," dikaios, is used in connection with personal righteousness, as of God in Acts 17:31, and of Christ "the Faithful and True," Rev. 19:11, and of the martyrs in Heb. 11:33, and of human obedience to the law in Rom. 10:3, Rom. 10:5; Philippians 3:6, Philippians 3:9, is, in connection with God's justification of sinners, applied, though chiefly by the Apostle Paul, to "the righteousness which God bestows or accepts," and which is imputed to the sinner or reckoned to his account.
Another term, dikaiosis, signifies "the act or process of declaring righteous," viz., justification. The word dikaioma, which means "that which is declared righteous," and hence a statute or command, as something which the law of God declares to be a righteous requirement, is used in connection with justification for "the deed by which one declares another righteous, and is partially equivalent to dikaiosis."
The principal word which is used for expressing the nature of God's action in justification is dikaioō, "to justify," which means everywhere "to declare righteous," "to regard and represent as righteous," and not "to make righteous" in the sense of conferring personal righteousness.
This usage of terms shows clearly that justification is a judicial act of God, in which God does not confer holiness, but only declares the relation occupied to the law by the one who is in Christ.
When does justification occur?
Justification does not occur periodically but is a single act, and not one repeated with reference to new sins. This arises from its nature as an act of God declaring the relation of the believer to the law and from the ground of that act, the never failing merits of Christ.
Justification is an instantaneous and not a continuing work as is sanctification. Justification is God's act declaring the sinner's relation to the law. That sinner is under condemnation until justified. As soon as justified his condemnation ceases. The sinner cannot be partly condemned and partly justified. The sinner is under condemnation until brought into that condition which secures his justification. The Scriptures teach that the moment of justification is when man believes. It is in the moment of trust in a personal Savior.
The moment of justification was not at the time that Christ finished his work and laid the foundation of justification in his merits and satisfaction. By these things justification was secured but not bestowed. The moment of justification was not in eternity as is Election by which the subjects of the future justification were chosen. It is at the moment of belief when faith, which is its condition, is experienced. Then is consummated that which was purposed in eternity and which was made possible and certain by the work of Christ.
Is justification a process by which we become worthy?
No. Once justified, we walk the path towards holiness through sanctification. Sanctification is never completed in our lifetimes. In heaven perfect purity and holiness will be the portion of the believer.
Justification of the sinner must depend on something not personally his own. The Scriptures teach that it is due not to his own good works but to the meritorious work of Christ which is imputed to him, or put to his account.
The Scriptures teach us negatively that it is not due to a person's own good works.
1. Scriptures expressly deny that justification can be by the works of the law. Rom. 3:20; Gal. 3:11; Eph. 2:9.
2. Scriptures clearly assert that, could justification have been attained by personal effort, Christ's death has been useless. Gal. 2:21; Gal. 5:4.
3. Sinfulness is declared to be the condition of every person, which excludes the possibility of works untainted by sin. Rom. 3:10.
4. The law is said to demand such complete obedience that "whosoever shall keep the whole law and stumble in one point, he is become guilty of all." James 2:10.
5. The Scriptures tell us that "if there had been a law given which could make alive, verily, righteousness would have been of the law." Gal. 3:21.
6. It is likewise stated as necessary to the certainty of attaining salvation that "it is of faith that it may be according to grace." Rom. 4:16.
The above shows that, not only are men not saved by works alone, but not even by works combined with grace. Justification cannot arise, therefore, from the good works of men. Not even has its condition been so modified that a partial obedience can be accepted, whether this stands alone or is supplemented by, or is supplementary to the merits of Christ. Something entirely outside of man must constitute the basis of justification.
AMR
Yes!
Justification is a judicial act of God (Romans 8:33), by which, on account of the meritorious work of Christ, imputed to (not infused into) a sinner and received by him through that faith which vitally unites him to his substitute and Savior, God declares that sinner to be free from the demands of the law, and entitled to the rewards due to the obedience of that substitute.
The error of assumed an infusion of justification is made by ignoring:
That justification is presented as the opposite of condemnation (Rom. 8:33-34), and not of sinfulness. Condemnation is never spoken of as the infusion of a corrupted nature, and consequently justification would not involve that of a holy nature.
The justified are not declared in Scripture to be free from sin or possessed of holy natures, but are represented as still struggling against sin, and not only sin which arises from outward temptations, but that proceeding from the urges of sin within.
The change of nature which causes that of character is called in the Scriptures "regeneration," and differs essentially from justification. Regeneration is the special work of the Holy Spirit. Justification is the act of God the Father. That is an effect effected inwardly, which develops itself in a continuous and progressive process which the Scriptures call sanctification. If justification includes an infused righteousness as the opposite of sinfulness, then it includes sanctification, and there is no ground for the scriptural distinction between them.
The usage of other words in connection with justification shows it to be a forensic act. The term "righteousness," dikaiosune, which, like "righteous," dikaios, is used in connection with personal righteousness, as of God in Acts 17:31, and of Christ "the Faithful and True," Rev. 19:11, and of the martyrs in Heb. 11:33, and of human obedience to the law in Rom. 10:3, Rom. 10:5; Philippians 3:6, Philippians 3:9, is, in connection with God's justification of sinners, applied, though chiefly by the Apostle Paul, to "the righteousness which God bestows or accepts," and which is imputed to the sinner or reckoned to his account.
Another term, dikaiosis, signifies "the act or process of declaring righteous," viz., justification. The word dikaioma, which means "that which is declared righteous," and hence a statute or command, as something which the law of God declares to be a righteous requirement, is used in connection with justification for "the deed by which one declares another righteous, and is partially equivalent to dikaiosis."
The principal word which is used for expressing the nature of God's action in justification is dikaioō, "to justify," which means everywhere "to declare righteous," "to regard and represent as righteous," and not "to make righteous" in the sense of conferring personal righteousness.
This usage of terms shows clearly that justification is a judicial act of God, in which God does not confer holiness, but only declares the relation occupied to the law by the one who is in Christ.
When does justification occur?
Justification does not occur periodically but is a single act, and not one repeated with reference to new sins. This arises from its nature as an act of God declaring the relation of the believer to the law and from the ground of that act, the never failing merits of Christ.
Justification is an instantaneous and not a continuing work as is sanctification. Justification is God's act declaring the sinner's relation to the law. That sinner is under condemnation until justified. As soon as justified his condemnation ceases. The sinner cannot be partly condemned and partly justified. The sinner is under condemnation until brought into that condition which secures his justification. The Scriptures teach that the moment of justification is when man believes. It is in the moment of trust in a personal Savior.
The moment of justification was not at the time that Christ finished his work and laid the foundation of justification in his merits and satisfaction. By these things justification was secured but not bestowed. The moment of justification was not in eternity as is Election by which the subjects of the future justification were chosen. It is at the moment of belief when faith, which is its condition, is experienced. Then is consummated that which was purposed in eternity and which was made possible and certain by the work of Christ.
Is justification a process by which we become worthy?
No. Once justified, we walk the path towards holiness through sanctification. Sanctification is never completed in our lifetimes. In heaven perfect purity and holiness will be the portion of the believer.
Justification of the sinner must depend on something not personally his own. The Scriptures teach that it is due not to his own good works but to the meritorious work of Christ which is imputed to him, or put to his account.
The Scriptures teach us negatively that it is not due to a person's own good works.
1. Scriptures expressly deny that justification can be by the works of the law. Rom. 3:20; Gal. 3:11; Eph. 2:9.
2. Scriptures clearly assert that, could justification have been attained by personal effort, Christ's death has been useless. Gal. 2:21; Gal. 5:4.
3. Sinfulness is declared to be the condition of every person, which excludes the possibility of works untainted by sin. Rom. 3:10.
4. The law is said to demand such complete obedience that "whosoever shall keep the whole law and stumble in one point, he is become guilty of all." James 2:10.
5. The Scriptures tell us that "if there had been a law given which could make alive, verily, righteousness would have been of the law." Gal. 3:21.
6. It is likewise stated as necessary to the certainty of attaining salvation that "it is of faith that it may be according to grace." Rom. 4:16.
The above shows that, not only are men not saved by works alone, but not even by works combined with grace. Justification cannot arise, therefore, from the good works of men. Not even has its condition been so modified that a partial obedience can be accepted, whether this stands alone or is supplemented by, or is supplementary to the merits of Christ. Something entirely outside of man must constitute the basis of justification.
AMR