As Adam represented humanity as a covenant head, so Christ will represent a renewed humanity as the New Covenant head. This helps us understand a very important aspect of justification, that in its essence it is properly a legal declaration and not an act of changing the individual. In other words, on the cross, Jesus, who had our sin imputed to him (2 Cor. 5:21), was not transformed into a sinner. No, when Paul says that God made him to be sin who knew no sin, he means that Jesus was accounted as (legally declared) a sinner. To use a philosophical term, ontologically Jesus was not a sinner. Ever. To use a theological term, Jesus was a scapegoat. Our sins were laid upon him.

Westminster divine, Anthony Burges, contended that “of all points of Divinity, there is none that with more profit and comfort we may labour in, then in that of Justification, which is stiled by some articulus stantis & cadentis ecclesiae, the Church stands or fals[sic], as the truth of this is asserted.”[1] The Biblical doctrine of Justification is indeed a foundational pillar within Christ’s church, a doctrine which, if misunderstood, could wreak havoc and certainly cause a church to fall.[2] In an earlier post I’ve examined the ways in which this doctrine has been misunderstood.[3] Where do we find this doctrine in Scripture? Well, as with all doctrines, but especially this one, we begin with God.[4]

God, who is Good and Holy, hates sin. Indeed, if we’re to take Psalm 5:5 at face value, He also hates the sinner. This is hard news for sinners like us. And though many may quibble about the tone in which such news is communicated, that hard news is a necessary piece of information to know and believe before ever hearing the good news of the Gospel. “God is a righteous judge, and a God who feels indignation every day” (Psalm 7:11) William Plumer comments here on the immutable righteousness of God that “because the wicked are always wicked and because God is always holy, therefore his relation to them is ever one of opposition, of threatening, of anger.”[5] How could it be any different? As God Himself puts it, “I will not justify the wicked” (Exodus 23:7). The question that inevitably arises is the question which Job asked his friends, “how can a [sinful] man be in the right before God” (Job 9:2)?

As the Old Testament develops an interesting motif develops. The divine righteousness that must condemn me as a sinner is also the same divine righteousness I need for salvation. Hence, we can read in Psalm 31:1 where David asks of God, “Save me by your righteousness.” In other words, the righteousness of God is both judgmental, stemming from a heart of holy indignation (He must punish all sin and all sinners) but also salvific, stemming from a heart of mercy, grace, and love (He will yet save some of those sinners). In God’s simplicity then we see these twin truths: His righteousness is both a threat against sinners but at the same time the only hope for sinners.

This perplexing conundrum comes to a wonderful convergence in the prophetic writing of Isaiah where we read that because of Israel’s sin, God has judged his people and sent them into exile on account of His righteousness. But at the same time God can promise that “salvation and righteousness may [still] bear fruit” (Is. 45:8) and that His “righteousness draws near, [His] salvation has gone out”(Is. 51:5). Indeed, “Only in the Lord… are righteousness and strength; In the Lord all the offspring of Israel shall be justified and shall glory” (Is. 45:24-25). It’s clear that in Isaiah this justifying – which Isaiah understood as the salvific righteousness of God – is only accomplished in the coming Messiah. It is this Messiah – who is both from God and among men  – who will be pierced for our transgressions and crushed for our iniquities, and “by his knowledge shall the righteous one, my Servant, make many to be accounted righteous, and he shall bear their iniquities” (Isaiah 53:5, 11). Isaiah is clear, what the Messiah accomplishes, he accomplished because of and on account of those he represents.[6]

It is this theology that Paul picks up in Romans, giving fuller expression to a doctrine of justification. It is worth quoting the key passage in full.

“The righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe.”

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