Restitution as Satisfaction of God's Justice in Theology
Restitution, in a theological context, relates to the concept of satisfaction for God's justice, particularly concerning sin. God's justice is an inherent perfection of His nature, meaning He is infinitely righteous in Himself and in all His actions [2]. This justice is not an optional attribute but an unchangeable principle, requiring conformity to the moral law from His creatures and dealing righteously with them [2].
The Bible speaks of redemption as the purchase back of something lost through the payment of a ransom [1]. The Greek word apolutrosis, translated as redemption, consistently carries the idea of a price paid [1]. This concept is applied to both human-to-human relations and humanity's relationship with God in the Old Testament [1]. In the New Testament, redemption is consistently linked to Christ, specifically through His blood [5]. For instance, Romans 3:24 states that believers are "justified freely by his grace, through the redemption that is in Jesus Christ" [6]. This redemption is from the bondage and curse of the law, the power of sin, and all iniquity [5].
The satisfaction of God's justice is central to the doctrine of reconciliation. Reconciliation involves a change from enmity to friendship, which is mutual [3]. While it can refer to a change in the sinner's disposition towards God (Colossians 1:21-22), it also refers to God Himself as the party reconciled (Romans 5:10) [3]. The Jamieson, Fausset & Brown Commentary explains that God "reconciled us" by restoring humanity to His favor through "satisfying the claims of justice against us" [11]. This perspective emphasizes that Christ's mediation and sacrifice were a provision of God's love, not a cause that produced it [11].
The concept of justice being satisfied before restoration is offered is highlighted in some interpretations of Isaiah. For example, Tyndale House notes that God's judgment has a purifying effect, and "Justice must be satisfied before restoration can be offered" [9]. John Gill, in his commentary on Isaiah 1:27, connects redemption by Christ to other blessings of grace like justification and pardon, describing it as a spiritual deliverance from the captivity of sin, Satan, and the law [7]. Similarly, Keil & Delitzsch interpret Isaiah 1:27, "Sion will be redeemed through judgment, and her returning ones through righteousness," as signifying God's right and righteousness in their judicial sense [8].
Justification, a forensic term, is God's judicial act of pardoning sins and accounting believers as righteous [4]. It declares that "all the claims of the law are satisfied in respect of the justified" [4]. This act does not relax or set aside the law but declares it fulfilled [4]. John Gill further elaborates that justification is a declarative act that often takes place in regeneration, and whom God saves, He justifies by the righteousness of His Son [10].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justice of God — That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Redemption — Defined -- 1Co 6:20; 7:23. Is of God -- Isa 44:21-23; 43:1; Lu 1:68. Is by Christ -- Mt 20:28; Ga 3:13. Is by the blood of Christ -- Ac 20:28; Heb 9:12; 1Pe 1:19; Re 5:9. Christ sent to effect -- Ga 4:4,5. Christ is made, to us -- 1Co 1:30. Is from The bondage of the law. -- Ga 4:5. The curse of the law. -- Ga 3:13. The power of sin. -- Ro 6:18,22. The power of the grave. -- Ps 49:15. All troubles. -- Ps 25:22. All iniquity. -- Ps 130:8; Tit 2:14. All evil. -- Ge 48:16. The present evil world. -- Ga 1:4. Vain conversation. -- 1Pe 1:18. Enemies. -- Ps 106”
- Romans “Romans 3:24 (Webster) — Being justified freely by his grace, through the redemption that is in Jesus Christ:”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 1:27: Zion shall be redeemed with judgment,.... The blessing of redemption by Christ is the source and foundation of the other blessings of grace, before mentioned, the little remnant are favoured with, as justification, pardon of sin, and conversion, Isa 1:18, Isa 1:25 it is of a spiritual nature; the redemption of the soul is a deliverance from the captivity of sin, Satan, and the law, and is plenteous and eternal; the objects of redeeming grace are "Zion" and her converts; not the world, but the church is redeemed by Christ; for by Zion is meant, not a place, but peopl”
- Isaiah (Lutheran) “Keil & Delitzsch on Isaiah 1:27: Isa 1:27 presents it in a brief and concise form: "Sion will be redeemed through judgment, and her returning ones through righteousness." Mishpat and tzedâkâh are used elsewhere for divine gifts (Isa 33:5; Isa 28:6), for such conduct as is pleasing to God (Isa 1:21; Isa 32:16), and for royal Messianic virtues (Isa 9:6; Isa 11:3-5; Isa 16:5; Isa 32:1). Here, however, where we are helped by the context, they are to be interpreted according to such parallel passages as Isa 4:4; Isa 5:16; Isa 28:17, as signifying God's right and righteousness in their primarily j”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 4:4: 4:4 God’s judgment has a purifying effect on his covenant people (see Mal 3:3). Justice must be satisfied before restoration can be offered.”
- Titus (Baptist/Reformed) “John Gill on Titus 3:7: That being justified by his grace,.... This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ's righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves. The justification here spoken of is a declarative one, which takes place in regeneration; and which that is in order to, as here expressed”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:18: all--Greek, "THE." things--all our privileges in this new creation (Co2 5:14-15). reconciled us--that is, restored us ("the world," Co2 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Rom 8:32). Christ's blood was the ”