In this chapter and the seven which follow, the doctrine of Justification by Faith is expounded, and opposite errors refuted. The following may be regarded as the arrangement of these chapters:—Chapter 11 states the doctrine, and the four subsequent chapters, by destroying the righteousness of works, confirm the righteousness of faith, each in the order which appears in the respective titles of these chapters. In Chapter 12 the doctrine of Justification is confirmed by a description of perfect righteousness; in Chapter 13 by calling attention to two precautions; in Chapter 14 by a consideration of the commencement and progress of regeneration in the regenerate; and in Chapter 15 by two very pernicious effects which constantly accompany the righteousness of works. The three other chapters are devoted to refutation; Chapter 16 disposes of the objections of opponents; Chapter 17 replies to the arguments drawn from the promises of the Law or the Gospel; Chapter 18 refutes what is said in support of the righteousness of faith from the promise of reward.
There are three principal divisions in the Eleventh Chapter. I. The terms used in this discussion are explained, sec. 1-4. II. Osiander’s dream as to essential righteousness impugned, sec. 5-13. III. The righteousness of faith established in opposition to the righteousness of works.
1. Connection between the doctrine of Justification and that of Regeneration. The knowledge of this doctrine very necessary for two reasons
1. I trust I have now sufficiently shown1 how man’s only resource for escaping from the curse of the law, and recovering salvation, lies in faith; and also what the nature of faith is, what the benefits which it confers, and the fruits which it produces. The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit; first, being reconciled by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and, secondly, being sanctified by his Spirit, we aspire to integrity and purity of life. This second benefit—viz. regeneration, appears to have been already sufficiently discussed. On the other hand, the subject of justification was discussed more cursorily, because it seemed of more consequence first to explain that the faith by which alone, through the mercy of God, we obtain free justification, is not destitute of good works; and also to show the true nature of these good works on which this question partly turns. The doctrine of Justification is now to be fully discussed, and discussed under the conviction, that as it is the principal ground on which religion must be supported, so it requires greater care and attention. For unless you understand first of all what your position is before God, and what the judgment which he passes upon you, you have no foundation on which your salvation can be laid, or on which piety towards God can be reared. The necessity of thoroughly understanding this subject will become more apparent as we proceed with it.
2. For the purpose of facilitating the exposition of it, the terms are explained. 1. What it is to be justified in the sight of God. 2. To be justified by works. 3. To be justified by faith. Definition
2. Lest we should stumble at the very threshold (this we should do were we to begin the discussion without knowing what the subject is), let us first explain the meaning of the expressions, To be justified in the sight of God, to be Justified by faith or by works. A man is said to be justified in the sight of God when in the judgment of God he is deemed righteous, and is accepted on account of his righteousness; for as iniquity is abominable to God, so neither can the sinner find grace in his sight, so far as he is and so long as he is regarded as a sinner. Hence, wherever sin is, there also are the wrath and vengeance of God. He, on the other hand, is justified who is regarded not as a sinner, but as righteous, and as such stands acquitted at the judgment-seat of God, where all sinners are condemned. As an innocent man, when charged before an impartial judge, who decides according to his innocence, is said to be justified by the judge, as a man is said to be justified by God when, removed from the catalogue of sinners, he has God as the witness and assertor of his righteousness. In the same manner, a man will be said to be justified by works, if in his life there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice. On the contrary, a man will be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but as righteous. Thus we simply interpret justification, as the acceptance with which God receives us into his favor as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness of Christ (see sec. 21 and 23).