3. The apostolic doctrine of justification. — The apostolic doctrine is characterized by a singular originality, comprehensiveness, self - consistency, and spirituality. Its systematic statement is elabo- rate, developing itself consciously along three lines — experiential, historical, speculative. A careful analysis is necessary to separate its essential sub- stance and abiding cogencj- from their first local form. Its originality is evident when compared with similar ideas in ethnic and Jewish religion ; its comprehensive and self-consistent character by the exhibition of its contents ; its spirituality bj- the demonstration of its purely religious validity ; its permanent worth by the absoluteness with which it solves the religious problem of which avowedly it is an answer.
i. Originality. — The idea of justification does not originate with Christianity, although truly it comes to its full expression tliere. Wherever re- ligion becomes personal in actual communion with God, it brings with itself inquiry as to the specific nature of the power known and felt and the peculiar character of its working in the soul. This we find occurring in religious history generally, and especially in Hebrew religion. Ethnic faiths for the most part are so lacking in belief in a per- sonal God that the inquiry hardly anywhere attains more than rudimentary shape. Even in more advanced faiths the Divine personality is mingled with such unworthy elements that fruitful concep- tions are rare. The indelible convictions won are only two : the gravity of the need, and the failure
* Cf. St. Augustine, Confessions, i. 1: 'Thou hast made us for Thvself, and our heart is restless tiU it find its rest in Thee.' t Cf. the soul as ' pearl ' (Mt 13-»t>). } Cf. the Parable of the Prodigal Son, the perfect picture of
' justification.'
668
JUSTIFICATION
JUSTIFICATION
of provision to meet the need. A more positive impetus enters witli Semitic religion, in whose re- ligious observances the reception of the Divine life is increasingly the centre of attention. The grow- ing consciousness of Divine force is mediated in the Hebrew spirit by sacrifice, prayer, wisdom, and prophetic inspiration ; in tlie experience of suffer- ing also very notably, as in Jeremiah and Deutero- Isaiah ; in mystical union with the righteous spirit of the Law, as in the finer Psalms ; and real- ized as pardon of sin (Ps 32), life in God's favour (Ps 30), righteousness (Ps 4, etc. ), mercy, and salva- tion, covering all aspects of the soul's state. ' The Law' at its best (Ps 119) was spirit and life, obedience to its precepts clothing the spirit and life of man with their imperishable energy, which is none other than that of God who gave them. Pre-Christian evolution deepened the conscience in at least three directions — the difHculty in the way of justification, the possibility of its accomplish- ment, the mode and means of its reality. The advent of Christ, the tout tnscmhle of His Per- son and Work as one organic influence, raised the whole problem in apostolic experience and thought to an incomparably richer plane, on which, wliile the difficulty is enlarged, the possibilities are matured and a final mode with adequate means provided. Here the centre of gravity is Christ and His own justification (1 Ti 3'", He 3. 5. 6): ' being manifest in the fiesh, he was justified in the spirit.' Wherein consists His being justified ? The true answer is — in all that by which His higher origin was made known (' His glory' in St. John, manifested in words, works, resurrection [7^^ ^^' 2" 3- 14'>; cf. Mt 7-", Ro 1^, Ac 2=*«, etc.]; 'His high-priesthood ' [He 3. 5. 6] ; ' His righteousness' [Ko 10^ 1 Co pu, 2 Co 5-^', Ph 3«, etc., in St. Paul]). It is a description drawn in contrast with the pre- ceding phrase, ' manifest in the llesh,' and includes all by which He is proved to be the very Person He truly was.* This general proof is further s^iecial- ized into the events of His Death and Resurrection, its ultimate and most impressive parts, which as such procured the redemption from sin through which we are justified (RoS^ 4-^, He 8. 9. 10). His own justitication consisted in the accomplisheil fact of His perfect holiness and His risen life. It is ours after the same manner ; only it is His right- eousness that is mediated to us to become ours, and that in virtue of our union with Him by faith (Ro3--"-® 5). The old distress of man's nature is irrevocably dissolved under the assured potency of the new condition in which it stands.
ii. Completeness. — The general meaning of justification is clear, nay simple ; but the greatly simple is the organization of the com])l»5ik. And the apostolic exposition is complex. It compre- hends many elements, commands a variety of rela- tions. It derives its material from the Apostle's unique fellowship with the glorified Lord ; and tliat experience, fundamentally the same in all, is varied by the diversity of individuality in each. Again, the reasoning of the apostles relates itself directly to immediate issues and is att'ected by the circumstances of the readers to whom it is ad- dressed. Further, the intellectual equipment of the writers colours their statements. To all this we must add the fact that their doctrine had to establish itself on the successful displacement of two solutions already on the field, one of them strongly entrenclied, viz. the ministration of tlie Law. The most systenuxtic; and dispassionate statement is given by St. Paul in the E[)istle to the Romans, with which is to be associated the sub- sidiary matter (more or less disputatious) in Epii., 2 Cor., Gal., etc. Isolated references and aspects of the doctrine, more or less complete, are to be * His own use of the word 'justified ' (Lk T'^"').