The Reformed Synod of Utrecht (1905) settled this difference (as well as other differences). It declared in effect that the teaching of eternal justification has biblical basis and may not be condemned as illegitimate, or heretical, while at the same time affirming the necessity and centrality of justification by faith. Because this is one of the very rare official church decisions on the controversy over eternal justification, I quote the synodical decision on eternal justification in full.

Concerning the second point, the eternal justification, synod declares that this expression itself does not occur in our confessions, but that on that account it may not be disapproved any more than the expression Covenant of Works, and such like, which are simply theological terms; that it is incorrect to say that our confessions know only of a justification out of and through faith, seeing that both the Word of God in Romans 4:25 and our Confession in Article 20 emphatically speak of an objective justification sealed in the resurrection of Christ, which, in order precedes subjective justification; and further as concerns the case itself all our churches heartily believe and confess that Christ in the counsel of peace has given himself from eternity as surety for his people, and has taken their guilt upon himself, even as he thereupon, through his suffering and death on Calvary, gave himself a ransom for us and reconciled us with God, while we were still enemies, but that it must be maintained just as definitely, on the basis of the Word of God and of the Confession, that we, personally, become partakers of this benefit only by a true faith: reason why the synod earnestly warns against every presentation of the matter which either denies the eternal surety of Christ for his elect or the demand of a true faith to become justified before God in the tribunal of the conscience.

Before entering into the issue itself, and setting forth what Scripture and the confessions teach about eternal justification, I make some preliminary observations that are important for our examination of the doctrine of eternal justification.

First, Scripture does not expressly teach eternal justification, much less emphasize this aspect of justification, if indeed it is a biblical aspect of justification. That is, there is no text that states, "Believers have been justified from eternity," as there are many texts that expressly state that God justifies sinners by faith. Whether Scripture teaches eternal justification by implication (which is also a form of biblical teaching) remains to be seen.

Second, the Reformed confessions do not expressly teach justification in eternity, as they do teach justification by faith in time. Although defenders of eternal justification sometimes appeal to the Westminster Confession 11:4 as explicitly teaching the doctrine, the appeal is mistaken. The article does not state that God justified the elect in eternity, but that God eternally decreed to justify the elect in time by faith: "God did, from all eternity, decree to justify all the elect." The article concludes, it should be noted, this way: "Nevertheless they are not justified, until the Holy Spirit doth in due time actually apply Christ unto them." Whether the creeds do, in fact, teach eternal justification by implication remains to be seen.

Third, both Old and New Testaments repeatedly speak, expressly, urgently, and emphatically, of justification by faith, that is, of justification in time and in the sinner’s consciousness. In perfect accord with Scripture, all the Reformed confessions teach justification by faith.

In the light of these truths in Scripture and the confessions concerning justification, it is evident that there may be no teaching of eternal justification that in any way minimizes the importance and necessity of justification by faith. No Reformed theologian or minister may teach eternal justification in such a way that he plays eternal justification off against justification by faith as the real justification, whereas justification by faith is merely an awareness of justification that took place in the decree. Justification by faith is real justification. One who is not justified by faith is not justified and saved. This does not imply that there is no eternal justification, or that eternal justification is not real. But it guards against any conception of eternal justification that is, or leads to, antinomism.

In view of the many explicit statements of justification by faith alone both in Scripture and in the Reformed confessions, the preacher of the Word of God as summarized in the creeds is duty-bound to make justification by faith the main, constant emphasis of his preaching and teaching, not eternal justification. A Reformed preacher who is always emphasizing eternal justification to the relative minimizing of justification by faith, whether in time spent on these subjects or in the obvious importance ascribed to them, errs, and errs seriously. He is not being faithful to Scripture, even though it may be the case that Scripture does imply eternal justification and therefore require it to be taught.

The main theme of the book of Romans—outline of the gospel of grace—is justification by faith alone, grounded in and having its source in election, not eternal justification.

Then we may, and ought to, face the question, Does the Bible teach, by clear and necessary implication, eternal justification, and if so, how?

This question I intend to answer with you in the next instalment.

Cordially in Christ,