Justification stands as a cornerstone of Christian theology, defining how individuals are declared and accounted righteous in God’s sight. While most Christians agree on the universal atonement of Christ, meaning Jesus Christ’s perfect life, suffering, and death satisfied God’s righteous wrath and atoned for the sins of all humanity, the precise timing and scope of the justification of sinners have been subjects of theological debate. This paper will explore the Biblical understanding of justification, focusing on God’s universal provision through Christ’s atoning sacrifice and the indispensable necessity of individual faith for the application of its benefits, thereby demonstrating that there is no universal justification but only justification by faith.
The Foundation of Justification: Christ’s Atonement
The Scriptures unequivocally affirm that Jesus Christ, in His suffering and death on the cross, made a full and complete atonement for the sins of the entire world, thereby propitiating God’s wrath. This universal provision highlights God’s profound desire for all humanity to be saved.
The atoning work of Christ is clearly articulated in the Holy Scriptures:
John 1:29: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” This declaration by John the Baptist signifies Jesus’ sacrificial role as the one who makes atonement for the sin of all humanity.
2 Corinthians 5:15: “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” Paul emphasizes that Christ’s death was comprehensive, encompassing “all.”
1 John 2:1-2: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” This passage powerfully states that Christ is the propitiation for sins, meaning His sacrifice appeased God’s holy wrath, not just for believers, but for “the sins of the whole world.” This underscores the universal scope of His atoning work.
1 Timothy 2:6: “Who gave himself a ransom for all, to be testified in due time.” Christ’s self-giving was a ransom, a payment for the release of “all.”
This universal provision underscores God’s deep love and desire for the salvation of every individual:
John 3:16: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” God’s love extends to the “world,” and His provision is for “whosoever” believes.
2 Peter 3:9: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” This verse clearly states God’s desire for “all” to come to repentance, implying His universal offer of salvation.
The Great Commission further demonstrates God’s universal intent, commanding the Gospel to be preached “to all nations” (Matthew 28:18-20), “to every creature” (Mark 16:15-16), and that “repentance and remission of sins should be preached in his name among all nations” (Luke 24:46-47). Ezekiel 33:11 also echoes this sentiment: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”
Thus, it is abundantly clear that Christ’s atoning sacrifice was a comprehensive, objective work sufficient to cover the sins of all humanity and propitiate God’s wrath against the sins of the world. God genuinely desires the salvation of all and has made the necessary provision.
Justification by Faith Alone: The Means of Receiving Benefits
While Christ’s atonement is universal in its provision and scope, the forgiveness of sins and eternal salvation are consistently presented in Scripture as being received by faith. God works this faith through the preaching and hearing of the Gospel. This is commonly referred to as “justification by faith alone.”
Romans 1:16-17: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” The Gospel is God’s power for salvation, but its offer of forgiveness and life is applied “to every one that believeth.”
Romans 10:17: “So then faith cometh by hearing, and hearing by the word of God.” This highlights the instrumental role of the Word of God in generating faith.
Ephesians 1:13-14: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” Hearing the Gospel and then believing are the precursors to being sealed with the Holy Spirit and receiving the promise of salvation.
John 1:12-13: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Becoming a child of God, a status intrinsically linked with justification, is granted to “as many as received him,” specifically “to them that believe on his name.”
The confessional writings of the Reformation affirm this understanding:
The Augsburg Confession, Article IV, states: “Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.”
The Smalcald Articles, Part II, Article I, emphasizes: “Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us as St. Paul says, Rom. 3:28: For we conclude that a man is justified by faith, without the deeds of the Law.”
These theological statements align perfectly with the Biblical teaching that while Christ’s atoning sacrifice is a finished work for all, the benefits of forgiveness and justification are applied to individuals by faith alone.
The Role of Faith in Receiving Justification
Scripture consistently links justification directly and exclusively with faith in Jesus Christ, demonstrating that without faith, the benefits of Christ’s atonement, though universally provided, are not applied.
John 3:16-18, 36: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God… He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”
Note: This passage is crucial. While Christ was sent to save the world, it is explicitly stated that only believers escape condemnation and receive everlasting life. Those who do not believe remain condemned, demonstrating that God’s universal desire for salvation is conditioned on individual faith for its realization.
John 8:24: “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.”
Note: Jesus directly states that a lack of faith results in dying in one’s sins, unequivocally linking the state of unforgiveness to unbelief.
1 John 5:11-12: “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.”
Note: Forgiveness and eternal life are “in his Son.” To “have the Son” means to believe in Him. Those who do not trust in the Son do not have forgiveness and life.
Romans 3:21-26: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe… being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood… that he might be just, and the justifier of him which believeth in Jesus.”
Note: This passage directly connects justification with “faith of Jesus Christ.” The “all” who receive this righteousness are clearly identified as “all them that believe.” God is the “justifier of him which believeth in Jesus.” This passage refutes any notion of universal justification apart from faith.
Romans 4:23-5:2: “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ…”
Note: While Christ’s resurrection is indeed for “our justification,” the text explicitly states that this justification is imputed to us “if we believe.” Justification is unequivocally “by faith.”
Romans 5:16-19: “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”
Note: While Adam’s sin brought condemnation upon all, the “free gift” of justification unto life, through Christ’s righteousness, is explicitly for “they which receive abundance of grace and of the gift of righteousness” — a reception that Scripture consistently identifies as occurring through faith. “Many” are made righteous by Christ’s obedience, which aligns with the “many” who believe.
Galatians 2:16: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”
Note: Paul unequivocally states that justification comes through “faith in Christ,” not through “works of the law.” This leaves no room for justification apart from personal belief.
Colossians 1:19-23: “For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister….”
Note: This passage clarifies that while God made peace through the cross to reconcile all things, reconciliation is applied to individuals “if ye continue in the faith.” Reconciliation and justification are not automatic or universal apart from faith.
2 Corinthians 5:18-21: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
Note: While God “was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (a statement reflecting the objective provision of atonement), the immediate context is a fervent plea: “we pray you…be ye reconciled to God.” If all were already reconciled and justified apart from faith, this plea would be unnecessary. The present participles indicate an ongoing action of God reconciling the world through the means of the Gospel, which produces faith. It is through this active faith in Christ that we are made the righteousness of God in Him.
Even in the Old Testament, justification was by faith:
Genesis 15:6: “And he believed in the LORD; and he counted it to him for righteousness.” This refers to Abraham, long before Christ’s earthly ministry, showing that faith has always been the means of righteousness.
Psalm 32:1-6: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile…I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin.”
Note: This psalm, quoted by Paul in Romans 4, describes the blessedness of having sins forgiven for those who confess and believe. The blessing of non-imputation of sin is for the one who turns to God in repentance and faith. Those who do not acknowledge and confess their sins remain under God’s wrath and condemnation until they repent, as echoed in 1 John 1:7-10.
Psalm 86:5 states: “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” For the sake of Jesus Christ and His atoning sacrifice, God is good and stands ready to forgive all our sins and count us as just and righteous, but God’s mercy and forgiveness are given only to those who call upon the Lord with faith in His promises.
These passages consistently demonstrate that while Christ’s atoning work is for all, the benefits of justification, forgiveness, and salvation are specifically applied to those who repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice.
The Practical Implications of Justification by Faith
The Biblical understanding of justification profoundly impacts Christian life and practice, affirming that there is no universal justification.
Preaching the Gospel: The Gospel is the good news that God offers and promises forgiveness and eternal life to those who look in faith to Christ and His atoning sacrifice (John 3:14ff). It is a call to repent and believe rather than merely an announcement that all sins are already universally forgiven apart from faith. If sins were universally forgiven apart from faith, the imperative to “repent and believe” would lose its urgency and meaning.
Addressing Unbelief: Those who do not believe remain under God’s wrath and condemnation (John 3:36; 8:24). Therefore, the message to the impenitent and unbelieving is that they must repent and believe in the Lord Jesus Christ to be saved (Acts 3:19). The notion of universal justification would negate the Biblical reality of ongoing condemnation for the unbelieving.
The Keys of the Kingdom: Christ gave His disciples the authority to “remit” (forgive) and “retain” (not forgive) sins (John 20:23; Matthew 16:19). This authority is exercised in relation to repentance and faith. Absolution is proclaimed to the penitent and believing, while sins are retained for the impenitent. If all sins were already objectively forgiven for everyone, this authority would be rendered meaningless, or worse, a falsehood, as telling an unbeliever their sins are not forgiven would be a “lie” if universal justification were true. The parable of the Pharisee and the Publican (Luke 18:9-14) further illustrates this: only the tax collector, who humbly pleaded for mercy, “went down to his house justified.” If both were objectively justified, Jesus’ statement about the tax collector being “justified rather than the other” makes no sense.
Holy Baptism and the Lord’s Supper: These Sacraments are means by which God works and strengthens faith and offers and gives forgiveness. In Baptism, sins are washed away, regeneration occurs, and individuals are made children of God through faith in Christ (Acts 22:16; Galatians 3:26-27; Titus 3:3-7; John 3:5-6). In the Lord’s Supper, believers partake of Christ’s sacrifice, of His body and blood given and shed for all on the cross, and partake through faith of His mercy and forgiveness (Matthew 26:26-28). If all sins were already universally forgiven prior to and apart from faith, the significance and efficacy of these Sacraments would be diminished to mere symbolism or reminders of a past event. In Acts 22:16, Paul was asked, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” If sins were already washed away for all, this command would be redundant. Similarly, if sins were universally pardoned, the continuous partaking of the body and blood of Christ given and shed for the remission of sins would lose its profound purpose and meaning.
Conclusion
Based on a thorough examination of Scripture, it is evident that Christ Jesus, true God and true man, fulfilled the righteous demands of God’s Law and suffered the just punishment for the sins of the entire world on the cross. He effectively propitiated God’s just wrath against the sins of all humanity, and His resurrection on the third day serves as divine proof that His sacrifice was accepted as full payment.
Therefore, it is accurate to state that Christ has indeed purchased and won (or procured) the forgiveness of sins and justification for all mankind, and that God, in His infinite mercy, reaches out to all in the Gospel with His gracious offer and promise of forgiveness and pardon in Christ Jesus. However, the consistent teaching of the Bible is that the benefits of this atoning sacrifice are applied to those who, in response to the Gospel, repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice. It is these who are forgiven by God, declared justified, and counted righteous.
Conversely, those who do not believe the Gospel remain impenitent, dead in their sins, and are not pardoned, forgiven, or justified by God (John 3:16, 18, 36; 8:24; Mark 16:15-16; Colossians 1:19-23; 1 John 5:11-12).
The concept of “universal justification,” which asserts that God has already declared all people forgiven, righteous, and justified in Christ prior to or apart from individual, God-wrought faith in Christ, is not taught in the Scriptures. The Bible consistently connects justification with faith, and its practical implications for evangelism, the administration of the Sacraments, and the ministry of the Keys underscore the critical and ongoing necessity of repentance and personal faith for the reception of God’s saving grace.
[Scripture quotations are from the King James Version of the Bible]