Reference: Justification
Easton
(3.) 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; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Ro 5:1-10).
(4.) It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Ro 10:3-9). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ's righteousness (2Co 5:21; Ro 4:6-8).
(5.) The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a "condition," not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Ro 1:17; 3:25-26; 4:20,22; Php 3:8-11; Ga 2:16).
(6.) The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness (Ro 6:2-7). Good works, while not the ground, are the certain consequence of justification (Ro 6:14; 7:6). (See Galatians, Epistle to.)
See Verses Found in Dictionary
For in the Gospel a righteousness which God ascribes is revealed, both springing from faith and leading to faith [disclosed through the way of faith that arouses to more faith]. As it is written, The man who through faith is just and upright shall live and shall live by faith.
Whom God put forward [ before the eyes of all] as a mercy seat and propitiation by His blood [the cleansing and life-giving sacrifice of atonement and reconciliation, to be received] through faith. This was to show God's righteousness, because in His divine forbearance He had passed over and ignored former sins without punishment. It was to demonstrate and prove at the present time ( in the now season) that He Himself is righteous and that He justifies and accepts as righteous him who has [true] faith in Jesus.
Thus David congratulates the man and pronounces a blessing on him to whom God credits righteousness apart from the works he does: Blessed and happy and to be envied are those whose iniquities are forgiven and whose sins are covered up and completely buried. read more. Blessed and happy and to be envied is the person of whose sin the Lord will take no account nor reckon it against him.
No unbelief or distrust made him waver (doubtingly question) concerning the promise of God, but he grew strong and was empowered by faith as he gave praise and glory to God,
That is why his faith was credited to him as righteousness (right standing with God).
Therefore, since we are justified ( acquitted, declared righteous, and given a right standing with God) through faith, let us [grasp the fact that we] have [the peace of reconciliation to hold and to enjoy] peace with God through our Lord Jesus Christ (the Messiah, the Anointed One). Through Him also we have [our] access (entrance, introduction) by faith into this grace (state of God's favor) in which we [firmly and safely] stand. And let us rejoice and exult in our hope of experiencing and enjoying the glory of God. read more. Moreover [let us also be full of joy now!] let us exult and triumph in our troubles and rejoice in our sufferings, knowing that pressure and affliction and hardship produce patient and unswerving endurance. And endurance (fortitude) develops maturity of character (approved faith and tried integrity). And character [of this sort] produces [the habit of] joyful and confident hope of eternal salvation. Such hope never disappoints or deludes or shames us, for God's love has been poured out in our hearts through the Holy Spirit Who has been given to us. While we were yet in weakness [powerless to help ourselves], at the fitting time Christ died for (in behalf of) the ungodly. Now it is an extraordinary thing for one to give his life even for an upright man, though perhaps for a noble and lovable and generous benefactor someone might even dare to die. But God shows and clearly proves His [own] love for us by the fact that while we were still sinners, Christ (the Messiah, the Anointed One) died for us. Therefore, since we are now justified ( acquitted, made righteous, and brought into right relationship with God) by Christ's blood, how much more [certain is it that] we shall be saved by Him from the indignation and wrath of God. For if while we were enemies we were reconciled to God through the death of His Son, it is much more [certain], now that we are reconciled, that we shall be saved (daily delivered from sin's dominion) through His [ resurrection] life.
Certainly not! How can we who died to sin live in it any longer? Are you ignorant of the fact that all of us who have been baptized into Christ Jesus were baptized into His death? read more. We were buried therefore with Him by the baptism into death, so that just as Christ was raised from the dead by the glorious [power] of the Father, so we too might [habitually] live and behave in newness of life. For if we have become one with Him by sharing a death like His, we shall also be [one with Him in sharing] His resurrection [by a new life lived for God]. We know that our old (unrenewed) self was nailed to the cross with Him in order that [our] body [which is the instrument] of sin might be made ineffective and inactive for evil, that we might no longer be the slaves of sin. For when a man dies, he is freed (loosed, delivered) from [the power of] sin [among men].
For sin shall not [any longer] exert dominion over you, since now you are not under Law [as slaves], but under grace [as subjects of God's favor and mercy].
But now we are discharged from the Law and have terminated all intercourse with it, having died to what once restrained and held us captive. So now we serve not under [obedience to] the old code of written regulations, but [under obedience to the promptings] of the Spirit in newness [of life].
For being ignorant of the righteousness that God ascribes [which makes one acceptable to Him in word, thought, and deed] and seeking to establish a righteousness (a means of salvation) of their own, they did not obey or submit themselves to God's righteousness. For Christ is the end of the Law [the limit at which it ceases to be, for the Law leads up to Him Who is the fulfillment of its types, and in Him the purpose which it was designed to accomplish is fulfilled. That is, the purpose of the Law is fulfilled in Him] as the means of righteousness (right relationship to God) for everyone who trusts in and adheres to and relies on Him. read more. For Moses writes that the man who [can] practice the righteousness (perfect conformity to God's will) which is based on the Law [with all its intricate demands] shall live by it. But the righteousness based on faith [imputed by God and bringing right relationship with Him] says, Do not say in your heart, Who will ascend into Heaven? that is, to bring Christ down; Or who will descend into the abyss? that is, to bring Christ up from the dead [as if we could be saved by our own efforts]. But what does it say? The Word (God's message in Christ) is near you, on your lips and in your heart; that is, the Word (the message, the basis and object) of faith which we preach, Because if you acknowledge and confess with your lips that Jesus is Lord and in your heart believe (adhere to, trust in, and rely on the truth) that God raised Him from the dead, you will be saved.
For our sake He made Christ [virtually] to be sin Who knew no sin, so that in and through Him we might become [ endued with, viewed as being in, and examples of] the righteousness of God [what we ought to be, approved and acceptable and in right relationship with Him, by His goodness].
Yet we know that a man is justified or reckoned righteous and in right standing with God not by works of the Law, but [only] through faith and [absolute] reliance on and adherence to and trust in Jesus Christ (the Messiah, the Anointed One). [Therefore] even we [ourselves] have believed on Christ Jesus, in order to be justified by faith in Christ and not by works of the Law [for we cannot be justified by any observance of the ritual of the Law given by Moses], because by keeping legal rituals and by works no human being can ever be justified (declared righteous and put in right standing with God).
Yes, furthermore, I count everything as loss compared to the possession of the priceless privilege (the overwhelming preciousness, the surpassing worth, and supreme advantage) of knowing Christ Jesus my Lord and of progressively becoming more deeply and intimately acquainted with Him [of perceiving and recognizing and understanding Him more fully and clearly]. For His sake I have lost everything and consider it all to be mere rubbish (refuse, dregs), in order that I may win (gain) Christ (the Anointed One), And that I may [actually] be found and known as in Him, not having any [self-achieved] righteousness that can be called my own, based on my obedience to the Law's demands (ritualistic uprightness and supposed right standing with God thus acquired), but possessing that [genuine righteousness] which comes through faith in Christ (the Anointed One), the [truly] right standing with God, which comes from God by [saving] faith. read more. [For my determined purpose is] that I may know Him [that I may progressively become more deeply and intimately acquainted with Him, perceiving and recognizing and understanding the wonders of His Person more strongly and more clearly], and that I may in that same way come to know the power outflowing from His resurrection [ which it exerts over believers], and that I may so share His sufferings as to be continually transformed [in spirit into His likeness even] to His death, [in the hope] That if possible I may attain to the [ spiritual and moral] resurrection [that lifts me] out from among the dead [even while in the body].
Fausets
(See IMPUTE.) "The just shall live by faith" (Hab 2:4) is thrice quoted by Paul:
(1) Ro 1:17, where the emphasis is on "just," the gospel plan of saving men sets forth "the righteousness (justice) of God" as excluding the righteousness of man, Gentile and Jew alike (Ro 1:17 ff; Romans 2; Ro 3:25).
(2) Ga 3:11, etc., where the emphasis is on "faith" as distinguished front works, either distinct from or combined with faith, in the act of justification, this is by faith alone.
(3) Heb 10:38-39, where the emphasis is on "live"; as in the first instance in the matter of justification, so throughout, spiritual life is continued only by faith as opposed to "drawing back."
Again, the gratuitousness of God's gift of justification is brought out by comparing Ro 3:24, "being justified freely (doorean) by His grace through the redemption that is in Christ Jesus," with Joh 15:25, "they hated ME without a cause" (doorean). As gratuitous as was man's hatred, so gratuitous is God's love justifying believers through Christ. Man had every cause to love, yet he hated, God; God had every cause given by man to hate, yet He loves, man. The Hebrew tsadaquw, Greek dikaioo, expresses, not to infuse righteousness into but to impute it to, man; to change his relation to God legally or forensically, not in the first instance to change his character. "Justification" is no more an infusion of righteousness than "condemnation," its opposite, is an infusion of wickedness, as is proved by De 25:1, "the judges shall justify the righteous and condemn the wicked," Pr 17:15; Isa 5:23; Ps 143:2, which shows that by inherent righteousness no man could be justified.
In 40 Old Testament passages the Hebrew is used in the forensic sense, Isa 53:11, "by His knowledge shall My righteous Servant justify many" is no exception, for the mode of His justifying them follows, "He shall bear their iniquities." So in Da 12:3 ministers "justify" or "turn to righteousness" their converts instrumentally, i.e. bring them to God who justifies them. In Da 8:14, margin, "the sanctuary shall be justified" means "shall be vindicated from profanation," shall stand in a relation of right before God which it had not done before its cleansing. Similarly the Greek verb means not to make righteous or pure, but to count righteous before God. Opposed to katakrinoo, "to condemn", Ro 8:33-34; "who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth?" Also Ro 5:16; Lu 18:14. Mt 11:19 means like Da 8:14, "wisdom is vindicated from the condemnation" east on her by "this generation."
Also Mt 12:37; Lu 7:29, the publicans "justified God"; i.e. vindicated His righteousness, showed they counted Him righteous in His "counsel" by accepting the gospel; opposed to the Pharisees who "rejected" it, to their own condemnation (Ro 2:13). Before man's bar, ordinarily, the righteousness on account of which he is justified or counted righteous is his own; before God's bar, the righteousness on account of which he is justified is Christ's, which is God's (2Pe 1:1). Therefore pardon accompanies justification before God's bar, but pardon would be scorned by one innocent and therefore justified before man's bar. Again, acquittal before man is not always accompanied with justification; but the sinner pardoned before God is always justified also. In 1Jo 3:7, "he that doeth righteousness is righteous even as He is righteous"; not his doing righteousness makes him righteous, but shows that he is so, i.e. justified by the righteousness of God in Christ (Ro 10:3-10).
A man "deceives" himself if he think himself "righteous," and yet does not righteousness, for "doing righteousness" is the sure fruit and proof of "being righteous," i.e. of having the only principle of true righteousness and the only mean of justification, faith. Paul's epistle to Romans proves Jew and Gentile guilty of breaking God's universal law, therefore incapable of being justified by their own righteousness, i.e. obedience to the law. "By the deeds of the law shall no flesh be justified in God's sight; but now (under the gospel) the righteousness of God without the law is manifested, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference, for all have sinned," etc. (Ro 3:20-23). Still plainer is Ro 4:3-8 "to hint that worketh not but believeth on Him that justifieth the ungodly, his faith (i.e. not as a merit, but Christ's merit apprehended by faith: Eph 2:5,8-10) is counted for righteousness.
David describeth the blessedness of the man unto whom God imputeth righteousness without works (as man has no righteousness of his own the 'righteousness imputed' to him can only be the righteousness of God in Christ) ... blessed is the man to whom the Lord will not impute sin." The justified man is not only acquitted as innocent but regarded as having perfectly obeyed the law in the person of Christ. There is to him both the non-imputation of sin and the imputation of righteousness. "Being justified by God's grace he is made heir according to the hope of eternal life" (Tit 3:7; Ro 5:18-19). Christ is "of God made unto us righteousness," so that to believers He is "the Lord our righteousness" (1Co 1:30; Jer 23:6). Faith is the instrument or receptive mean of justification (Ro 3:28; Ga 2:16; 3:8).
We are justified judicially by God (Ro 8:33), meritoriously by Christ (Isa 53:11; Ro 5:19), instrumentally or mediately by faith (Ro 5:1), evidentially by works. This is the sense of James (Jas 2:14-26), otherwise James could no more be reconciled with himself than with Paul, for he quotes the same instance and the same scripture, "Abraham believed God and it (his faith) was counted to him for righteousness," as Paul does. (See JAMES; FAITH.) Luther called the doctrine of justification by faith only "the article (test) of a standing or falling church." Justin Martyr in the second century (Ep. ad Diog.) writes: "what else could cover our sins but His righteousness? in whom could we transgressors be justified but only in the Son of God? O sweet exchange! O unsearchable contrivance! that the transgressions of many should be hidden in one righteous Person and the righteousness of One should justify many transgressors." (2Co 5:21).
The Church of England Homily says: "faith doth not shut out repentance, hope, love, and the fear of God in every man justified, but it shutteth them out from the office of justifying." So: "faith, receiving and resting on Christ and His righteousness, is the alone instrument of justification, yet is it not alone in the person justified, but is ever accompanied with all other saving graces." (Westminster Confession xi. 1-2). Rome makes justification the infusion of righteousness by God's Spirit and the rewarding of the good works done under His influence, at the day of judgment. This confounds justification with sanctification whereas Romans 5 and Romans 6 carefully distinguish them, and makes it a continuous process not completed until the judgment, whereas Scripture makes it completed on believing (Ro 5:1-9; 8:1; Joh 5:24).
See Verses Found in Dictionary
If there is a controversy between men, and they come into court and the judges decide between them, justifying the innocent and condemning the guilty,
And enter not into judgment with Your servant, for in Your sight no man living is [in himself] righteous or justified.
He who justifies the wicked and he who condemns the righteous are both an abomination [exceedingly disgusting and hateful] to the Lord.
Who justify and acquit the guilty for a bribe, but take away the rights of the innocent and righteous from them!
He shall see [the fruit] of the travail of His soul and be satisfied; by His knowledge of Himself [which He possesses and imparts to others] shall My [uncompromisingly] righteous One, My Servant, justify many and make many righteous (upright and in right standing with God), for He shall bear their iniquities and their guilt [with the consequences, says the Lord].
He shall see [the fruit] of the travail of His soul and be satisfied; by His knowledge of Himself [which He possesses and imparts to others] shall My [uncompromisingly] righteous One, My Servant, justify many and make many righteous (upright and in right standing with God), for He shall bear their iniquities and their guilt [with the consequences, says the Lord].
In His days Judah shall be saved and Israel shall dwell safely: and this is His name by which He shall be called: The Lord Our Righteousness.
And he said to him and to me, For 2,300 evenings and mornings; then the sanctuary shall be cleansed and restored.
And he said to him and to me, For 2,300 evenings and mornings; then the sanctuary shall be cleansed and restored.
And the teachers and those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness (to uprightness and right standing with God) [shall give forth light] like the stars forever and ever.
Look at the proud; his soul is not straight or right within him, but the [rigidly] just and the [uncompromisingly] righteous man shall live by his faith and in his faithfulness.
The Son of Man came eating and drinking [with others], and they say, Behold, a glutton and a wine drinker, a friend of tax collectors and [ especially wicked] sinners! Yet wisdom is justified and vindicated by what she does (her deeds) and by her children.
For by your words you will be justified and acquitted, and by your words you will be condemned and sentenced.
And all the people who heard Him, even the tax collectors, acknowledged the justice of God [in calling them to repentance and in pronouncing future wrath on the impenitent], being baptized with the baptism of John.
I tell you, this man went down to his home justified (forgiven and made upright and in right standing with God), rather than the other man; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.
I assure you, most solemnly I tell you, the person whose ears are open to My words [who listens to My message] and believes and trusts in and clings to and relies on Him Who sent Me has (possesses now) eternal life. And he does not come into judgment [does not incur sentence of judgment, will not come under condemnation], but he has already passed over out of death into life.
But [this is so] that the word written in their Law might be fulfilled, They hated Me without a cause.
For in the Gospel a righteousness which God ascribes is revealed, both springing from faith and leading to faith [disclosed through the way of faith that arouses to more faith]. As it is written, The man who through faith is just and upright shall live and shall live by faith.
For in the Gospel a righteousness which God ascribes is revealed, both springing from faith and leading to faith [disclosed through the way of faith that arouses to more faith]. As it is written, The man who through faith is just and upright shall live and shall live by faith.
For it is not merely hearing the Law [read] that makes one righteous before God, but it is the doers of the Law who will be held guiltless and acquitted and justified.
For no person will be justified (made righteous, acquitted, and judged acceptable) in His sight by observing the works prescribed by the Law. For [the real function of] the Law is to make men recognize and be conscious of sin [ not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character]. But now the righteousness of God has been revealed independently and altogether apart from the Law, although actually it is attested by the Law and the Prophets, read more. Namely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). [And it is meant] for all who believe. For there is no distinction, Since all have sinned and are falling short of the honor and glory which God bestows and receives. [All] are justified and made upright and in right standing with God, freely and gratuitously by His grace (His unmerited favor and mercy), through the redemption which is [provided] in Christ Jesus, Whom God put forward [ before the eyes of all] as a mercy seat and propitiation by His blood [the cleansing and life-giving sacrifice of atonement and reconciliation, to be received] through faith. This was to show God's righteousness, because in His divine forbearance He had passed over and ignored former sins without punishment.
For we hold that a man is justified and made upright by faith independent of and distinctly apart from good deeds (works of the Law). [The observance of the Law has nothing to do with justification.]
For what does the Scripture say? Abraham believed in (trusted in) God, and it was credited to his account as righteousness (right living and right standing with God). Now to a laborer, his wages are not counted as a favor or a gift, but as an obligation (something owed to him). read more. But to one who, not working [by the Law], trusts (believes fully) in Him Who justifies the ungodly, his faith is credited to him as righteousness (the standing acceptable to God). Thus David congratulates the man and pronounces a blessing on him to whom God credits righteousness apart from the works he does: Blessed and happy and to be envied are those whose iniquities are forgiven and whose sins are covered up and completely buried. Blessed and happy and to be envied is the person of whose sin the Lord will take no account nor reckon it against him.
Therefore, since we are justified ( acquitted, declared righteous, and given a right standing with God) through faith, let us [grasp the fact that we] have [the peace of reconciliation to hold and to enjoy] peace with God through our Lord Jesus Christ (the Messiah, the Anointed One).
Therefore, since we are justified ( acquitted, declared righteous, and given a right standing with God) through faith, let us [grasp the fact that we] have [the peace of reconciliation to hold and to enjoy] peace with God through our Lord Jesus Christ (the Messiah, the Anointed One). Through Him also we have [our] access (entrance, introduction) by faith into this grace (state of God's favor) in which we [firmly and safely] stand. And let us rejoice and exult in our hope of experiencing and enjoying the glory of God. read more. Moreover [let us also be full of joy now!] let us exult and triumph in our troubles and rejoice in our sufferings, knowing that pressure and affliction and hardship produce patient and unswerving endurance. And endurance (fortitude) develops maturity of character (approved faith and tried integrity). And character [of this sort] produces [the habit of] joyful and confident hope of eternal salvation. Such hope never disappoints or deludes or shames us, for God's love has been poured out in our hearts through the Holy Spirit Who has been given to us. While we were yet in weakness [powerless to help ourselves], at the fitting time Christ died for (in behalf of) the ungodly. Now it is an extraordinary thing for one to give his life even for an upright man, though perhaps for a noble and lovable and generous benefactor someone might even dare to die. But God shows and clearly proves His [own] love for us by the fact that while we were still sinners, Christ (the Messiah, the Anointed One) died for us. Therefore, since we are now justified ( acquitted, made righteous, and brought into right relationship with God) by Christ's blood, how much more [certain is it that] we shall be saved by Him from the indignation and wrath of God.
Nor is the free gift at all to be compared to the effect of that one [man's] sin. For the sentence [following the trespass] of one [man] brought condemnation, whereas the free gift [following] many transgressions brings justification ( an act of righteousness).
Well then, as one man's trespass [one man's false step and falling away led] to condemnation for all men, so one Man's act of righteousness [leads] to acquittal and right standing with God and life for all men. For just as by one man's disobedience (failing to hear, heedlessness, and carelessness) the many were constituted sinners, so by one Man's obedience the many will be constituted righteous (made acceptable to God, brought into right standing with Him).
For just as by one man's disobedience (failing to hear, heedlessness, and carelessness) the many were constituted sinners, so by one Man's obedience the many will be constituted righteous (made acceptable to God, brought into right standing with Him).
Therefore, [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit.
Who shall bring any charge against God's elect [when it is] God Who justifies [that is, Who puts us in right relation to Himself? Who shall come forward and accuse or impeach those whom God has chosen? Will God, Who acquits us?]
Who shall bring any charge against God's elect [when it is] God Who justifies [that is, Who puts us in right relation to Himself? Who shall come forward and accuse or impeach those whom God has chosen? Will God, Who acquits us?] Who is there to condemn [us]? Will Christ Jesus (the Messiah), Who died, or rather Who was raised from the dead, Who is at the right hand of God actually pleading as He intercedes for us?
For being ignorant of the righteousness that God ascribes [which makes one acceptable to Him in word, thought, and deed] and seeking to establish a righteousness (a means of salvation) of their own, they did not obey or submit themselves to God's righteousness. For Christ is the end of the Law [the limit at which it ceases to be, for the Law leads up to Him Who is the fulfillment of its types, and in Him the purpose which it was designed to accomplish is fulfilled. That is, the purpose of the Law is fulfilled in Him] as the means of righteousness (right relationship to God) for everyone who trusts in and adheres to and relies on Him. read more. For Moses writes that the man who [can] practice the righteousness (perfect conformity to God's will) which is based on the Law [with all its intricate demands] shall live by it. But the righteousness based on faith [imputed by God and bringing right relationship with Him] says, Do not say in your heart, Who will ascend into Heaven? that is, to bring Christ down; Or who will descend into the abyss? that is, to bring Christ up from the dead [as if we could be saved by our own efforts]. But what does it say? The Word (God's message in Christ) is near you, on your lips and in your heart; that is, the Word (the message, the basis and object) of faith which we preach, Because if you acknowledge and confess with your lips that Jesus is Lord and in your heart believe (adhere to, trust in, and rely on the truth) that God raised Him from the dead, you will be saved. For with the heart a person believes (adheres to, trusts in, and relies on Christ) and so is justified (declared righteous, acceptable to God), and with the mouth he confesses (declares openly and speaks out freely his faith) and confirms [his] salvation.
But it is from Him that you have your life in Christ Jesus, Whom God made our Wisdom from God, [revealed to us a knowledge of the divine plan of salvation previously hidden, manifesting itself as] our Righteousness [thus making us upright and putting us in right standing with God], and our Consecration [making us pure and holy], and our Redemption [providing our ransom from eternal penalty for sin].
For our sake He made Christ [virtually] to be sin Who knew no sin, so that in and through Him we might become [ endued with, viewed as being in, and examples of] the righteousness of God [what we ought to be, approved and acceptable and in right relationship with Him, by His goodness].
Yet we know that a man is justified or reckoned righteous and in right standing with God not by works of the Law, but [only] through faith and [absolute] reliance on and adherence to and trust in Jesus Christ (the Messiah, the Anointed One). [Therefore] even we [ourselves] have believed on Christ Jesus, in order to be justified by faith in Christ and not by works of the Law [for we cannot be justified by any observance of the ritual of the Law given by Moses], because by keeping legal rituals and by works no human being can ever be justified (declared righteous and put in right standing with God).
And the Scripture, foreseeing that God would justify (declare righteous, put in right standing with Himself) the Gentiles in consequence of faith, proclaimed the Gospel [foretelling the glad tidings of a Savior long beforehand] to Abraham in the promise, saying, In you shall all the nations [of the earth] be blessed.
Now it is evident that no person is justified (declared righteous and brought into right standing with God) through the Law, for the Scripture says, The man in right standing with God [the just, the righteous] shall live by and out of faith and he who through and by faith is declared righteous and in right standing with God shall live.
Even when we were dead (slain) by [our own] shortcomings and trespasses, He made us alive together in fellowship and in union with Christ; [He gave us the very life of Christ Himself, the same new life with which He quickened Him, for] it is by grace (His favor and mercy which you did not deserve) that you are saved ( delivered from judgment and made partakers of Christ's salvation).
For it is by free grace (God's unmerited favor) that you are saved ( delivered from judgment and made partakers of Christ's salvation) through [your] faith. And this [salvation] is not of yourselves [of your own doing, it came not through your own striving], but it is the gift of God; Not because of works [not the fulfillment of the Law's demands], lest any man should boast. [It is not the result of what anyone can possibly do, so no one can pride himself in it or take glory to himself.] read more. For we are God's [own] handiwork (His workmanship), recreated in Christ Jesus, [born anew] that we may do those good works which God predestined (planned beforehand) for us [taking paths which He prepared ahead of time], that we should walk in them [living the good life which He prearranged and made ready for us to live].
[And He did it in order] that we might be justified by His grace (by His favor, wholly undeserved), [that we might be acknowledged and counted as conformed to the divine will in purpose, thought, and action], and that we might become heirs of eternal life according to [our] hope.
But the just shall live by faith [My righteous servant shall live by his conviction respecting man's relationship to God and divine things, and holy fervor born of faith and conjoined with it]; and if he draws back and shrinks in fear, My soul has no delight or pleasure in him. But our way is not that of those who draw back to eternal misery (perdition) and are utterly destroyed, but we are of those who believe [who cleave to and trust in and rely on God through Jesus Christ, the Messiah] and by faith preserve the soul.
What is the use (profit), my brethren, for anyone to profess to have faith if he has no [good] works [to show for it]? Can [such] faith save [his soul]? If a brother or sister is poorly clad and lacks food for each day, read more. And one of you says to him, Good-bye! Keep [yourself] warm and well fed, without giving him the necessities for the body, what good does that do? So also faith, if it does not have works (deeds and actions of obedience to back it up), by itself is destitute of power (inoperative, dead). But someone will say [to you then], You [say you] have faith, and I have [good] works. Now you show me your [alleged] faith apart from any [good] works [if you can], and I by [good] works [of obedience] will show you my faith. You believe that God is one; you do well. So do the demons believe and shudder [in terror and horror such as make a man's hair stand on end and contract the surface of his skin]! Are you willing to be shown [proof], you foolish (unproductive, spiritually deficient) fellow, that faith apart from [good] works is inactive and ineffective and worthless? Was not our forefather Abraham [shown to be] justified (made acceptable to God) by [his] works when he brought to the altar as an offering his [own] son Isaac? You see that [his] faith was cooperating with his works, and [his] faith was completed and reached its supreme expression [when he implemented it] by [good] works. And [so] the Scripture was fulfilled that says, Abraham believed in (adhered to, trusted in, and relied on) God, and this was accounted to him as righteousness (as conformity to God's will in thought and deed), and he was called God's friend. You see that a man is justified (pronounced righteous before God) through what he does and not alone through faith [through works of obedience as well as by what he believes]. So also with Rahab the harlot -- "was she not shown to be justified (pronounced righteous before God) by [good] deeds when she took in the scouts (spies) and sent them away by a different route? For as the human body apart from the spirit is lifeless, so faith apart from [its] works of obedience is also dead.
Simon Peter, a servant and apostle (special messenger) of Jesus Christ, to those who have received (obtained an equal privilege of) like precious faith with ourselves in and through the righteousness of our God and Savior Jesus Christ:
Boys (lads), let no one deceive and lead you astray. He who practices righteousness [who is upright, conforming to the divine will in purpose, thought, and action, living a consistently conscientious life] is righteous, even as He is righteous.
Morish
The word ????????? occurs but twice in the N.T., namely, Ro 4:25 and Ro 5:18. In the former passage it appears to be the equivalent in meaning of faith being imputed to the believer for righteousness, that is, of the believer being accounted righteous. Hence the word 'justification' may be said to be the estimation formed in God's mind of the believer in view of that order of things of which Christ risen is the Head. Such estimation has its expression in Christ Himself, and its consequences are seen in Rom. 5.
The question as to how a righteous God can justify a sinner is raised and answered in Romans 3. It is difficult to conceive a subject more momentous for every human being. What is set forth in the gospel at the outset is the vindication of God in righteousness as regards sin by the death of the Lord Jesus Christ, where, in God's infinite grace to sinners, the question of sin and its judgement has been raised between Himself and the spotless Sin-bearer and settled to His glory. Of Him it is said, "Whom God hath set forth a mercy-seat, through faith in his blood, . . . . for the showing forth of his righteousness in the present time, so that he should be just and justify him that is of the faith of Jesus." It is then in the blood of Jesus that God's judgement of sin is seen, and it is on this righteous basis that He can justify all who believe in Him.
Justification of life (Ro 5:18) is the righteous bearing into life which is toward all through the one accomplished righteousness of the Lord Jesus Christ even to death, in contrast with the bearing of the one offence of Adam which brought in death and condemnation upon all. What has been effected by the one Man, Jesus Christ, abounds in the scope of it, over all that has been brought in by the one man Adam. In the death of Christ there is seen the complete judgement and removal out of the sight of God both of the sins and of the man who sinned, believers having, through the Lord Jesus Christ raised from the dead, a new Head, in whom they live for God.
There is another aspect of justification referred to in the Epistle of James (James 2), where it is entirely a question of what appears before men. "Show me thy faith without thy works, and I will show thee my faith by my works."
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Who was betrayed and put to death because of our misdeeds and was raised to secure our justification (our acquittal), [making our account balance and absolving us from all guilt before God].
Well then, as one man's trespass [one man's false step and falling away led] to condemnation for all men, so one Man's act of righteousness [leads] to acquittal and right standing with God and life for all men.
Well then, as one man's trespass [one man's false step and falling away led] to condemnation for all men, so one Man's act of righteousness [leads] to acquittal and right standing with God and life for all men.
Watsons
JUSTIFICATION, in common language, signifies a vindication from any charge which affects the moral character; but in theology it is used for the acceptance of one, by God, who is, and confesses himself to be, guilty. To justify a sinner, says Mr. Bunting, in an able sermon on this important subject, is to account and consider him relatively righteous; and to deal with him as such, notwithstanding his past actual unrighteousness, by clearing, absolving, discharging, and releasing him from various penal evils, and especially from the wrath of God, and the liability to eternal death, which, by that past unrighteousness, he had deserved; and by accepting him as if just, and admitting him to the state, the privileges, and the rewards of righteousness. Hence it appears that justification, and the remission or forgiveness of sin, are substantially the same thing. These expressions relate to one and the same act of God, to one and the same privilege of his believing people. Accordingly, St. Paul clearly uses justification and forgiveness as synonymous terms, when he says, "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," Ac 13:38-39. Also in the following passage: "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin," Ro 4:5-8. Here, the justification of the ungodly, the counting or imputation of righteousness, the forgiveness of iniquity, and the covering and non- imputation of sin, are phrases which have all, perhaps, their various shades of meaning, but which express the very same blessing under different views. But
(1.) the justification of a sinner does not in the least degree alter or diminish the evil nature and desert of sin. For we know "it is God," the holy God, "that justifieth." And he can never regard sin, on any consideration, or under any circumstances, with less than perfect and infinite hatred. Sin, therefore, is not changed in its nature, so as to be made less "exceedingly sinful," or less worthy of wrath, by the pardon of the sinner. The penalty is remitted, and the obligation to suffer that penalty is dissolved; but it is still naturally due, though graciously remitted. Hence appear the propriety and duty of continuing to confess and lament even pardoned sin with a lowly and contrite heart. Though released from its penal consequences by an act of divine clemency, we should still remember that the dust of self abasement is our proper place before God, and should temper our exultation in his mercy by an humbling recollection of our natural liability to his wrath. "I will establish my covenant with thee, and thou shalt know that I am the Lord: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God," Eze 16:62-63.
(2.) The account which has been given of justification, if correct, sufficiently points out the error of many of the Roman Catholic divines, and of some mystic theologians, who seem to suppose that to be justified is to be, not reckoned righteous, but actually made righteous, by the infusion of a sanctifying influence, producing a positive and inherent conformity to the moral image of God. This notion confounds the two distinct though kindred blessings of justification and regeneration. The former, in its Scriptural sense, is an act of God, not in or upon man, but for him, and in his favour; an act which, abstractedly considered, to use the words of Dr. Barrow, "respects man only as its object, and translates him into another relative state. The inherent principle of righteousness is a consequent of this act of God; connected with it, but not formally of it."
(3.) The justification extends to all past sins; that is, to all guilt contracted previously to that time at which the act of justification takes place. In respect of this, it is, while it remains in force, a most full, perfect, and entire absolution from wrath. "All manner of sin" is then forgiven. The pardon which is granted is a "justification," not merely from some things, from many things, from most things, but "from all things," Ac 13:39. God does not justify us, or pardon our innumerable offences, by degrees, but at once. As by the law of works he is cursed, who "continueth not in all things" which that law enjoined, so he who is truly absolved by the Gospel is cleared from all and every thing which before stood against him; and "there is no condemnation to them that are in Christ Jesus." Well may that Gospel which reveals and offers such a benefit be termed a "great salvation!"
(4.) Another remark, which it may not be unnecessary to make, is, that justification, however effectual to our release from past guilt, does not terminate our state of probation. It is not irreversible, any more than eternal. As he who is now justified was once condemned, so he may in future come again into condemnation, by relapsing into sin and unbelief, although at present "accepted in the Beloved." Thus Adam, before transgression, was in a state of favour: but as he had not then fulfilled, to the end of his probation, the righteousness of that law under which he was placed, his ultimate and final acceptance was not absolutely certain. His privilege, as one accepted of God, might be forfeited, and was actually forfeited, by his subsequent sin. Now, our own justification or pardon only places us, as to this point, in similar circumstances. Though ever so clearly and fully forgiven, we are yet on our trial for eternity, and should "look to ourselves, that we lose not the things which we have gained." That justification may for our sin be reversed, appears from our Lord's parable of the two debtors, in which one who had obtained the blessing of forgiveness is represented as incurring the forfeiture of it by the indulgence of an unforgiving spirit toward his fellow servant, Mt 18:23-35. Let us therefore "watch and pray, that we enter not into temptation."
2. The immediate results of justification are
(1.) The restoration of amity and intercourse between the pardoned sinner and the pardoning God. For, "being justified by faith, we have peace with God," and, consequently, unforbidden access to him. The matter and ground of God's controversy with us being then removed by his act of gracious absolution, we become the objects of his friendship. "Abraham believed God, and it was imputed to him for righteousness; and he was" immediately "called the friend of God," Jas 2:23; and so are all those who are similarly justified. This reconciliation, however, does not extend to their instant and absolute deliverance from all those evils which transgression has entailed on man. They are still liable, for a season, to affliction and pain, to temporal suffering and mortality. These are portions of the original curse from which their justification does not as yet release them. But it entitles them to such supports under all remaining trouble, and to such promises of a sanctifying influence with it, as will, if embraced, "turn the curse into a blessing." Whom the Lord loveth, he may still chasten, and in very faithfulness afflict them. But these are acts of salutary discipline, rather than of vindictive displeasure. His friendship, not his righteous hostility is the principle from which they all proceed; and the salvation, not the destruction, of the sufferer is the end to which they are all directed.
(2.) Another immediate result of justification is the adoption of the persons justified into the family of God, and their consequent right to eternal life of body and soul. God condescends to become not only their Friend, but their Father; they are the objects not merely of his amicable regard, but of his
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And I will establish My covenant with you, and you shall know (understand and realize) that I am the Lord, That you may [earnestly] remember and be ashamed and confounded and never open your mouth again because of your shame, when I have forgiven you all that you have done, says the Lord God.
Therefore the kingdom of heaven is like a human king who wished to settle accounts with his attendants. When he began the accounting, one was brought to him who owed him 10,000 talents [probably about $10,000,000], read more. And because he could not pay, his master ordered him to be sold, with his wife and his children and everything that he possessed, and payment to be made. So the attendant fell on his knees, begging him, Have patience with me and I will pay you everything. And his master's heart was moved with compassion, and he released him and forgave him [cancelling] the debt. But that same attendant, as he went out, found one of his fellow attendants who owed him a hundred denarii [about twenty dollars]; and he caught him by the throat and said, Pay what you owe! So his fellow attendant fell down and begged him earnestly, Give me time, and I will pay you all! But he was unwilling, and he went out and had him put in prison till he should pay the debt. When his fellow attendants saw what had happened, they were greatly distressed, and they went and told everything that had taken place to their master. Then his master called him and said to him, You contemptible and wicked attendant! I forgave and cancelled all that [great] debt of yours because you begged me to. And should you not have had pity and mercy on your fellow attendant, as I had pity and mercy on you? And in wrath his master turned him over to the torturers (the jailers), till he should pay all that he owed. So also My heavenly Father will deal with every one of you if you do not freely forgive your brother from your heart his offenses.
And Peter answered them, Repent (change your views and purpose to accept the will of God in your inner selves instead of rejecting it) and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of and release from your sins; and you shall receive the gift of the Holy Spirit.
So let it be clearly known and understood by you, brethren, that through this Man forgiveness and removal of sins is now proclaimed to you; And that through Him everyone who believes [who acknowledges Jesus as his Savior and devotes himself to Him] is absolved (cleared and freed) from every charge from which he could not be justified and freed by the Law of Moses and given right standing with God.
And that through Him everyone who believes [who acknowledges Jesus as his Savior and devotes himself to Him] is absolved (cleared and freed) from every charge from which he could not be justified and freed by the Law of Moses and given right standing with God.
It is through Him that we have received grace (God's unmerited favor) and [our] apostleship to promote obedience to the faith and make disciples for His name's sake among all the nations,
But now the righteousness of God has been revealed independently and altogether apart from the Law, although actually it is attested by the Law and the Prophets, Namely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). [And it is meant] for all who believe. For there is no distinction, read more. Since all have sinned and are falling short of the honor and glory which God bestows and receives. [All] are justified and made upright and in right standing with God, freely and gratuitously by His grace (His unmerited favor and mercy), through the redemption which is [provided] in Christ Jesus,
[All] are justified and made upright and in right standing with God, freely and gratuitously by His grace (His unmerited favor and mercy), through the redemption which is [provided] in Christ Jesus, Whom God put forward [ before the eyes of all] as a mercy seat and propitiation by His blood [the cleansing and life-giving sacrifice of atonement and reconciliation, to be received] through faith. This was to show God's righteousness, because in His divine forbearance He had passed over and ignored former sins without punishment. read more. It was to demonstrate and prove at the present time ( in the now season) that He Himself is righteous and that He justifies and accepts as righteous him who has [true] faith in Jesus.
But to one who, not working [by the Law], trusts (believes fully) in Him Who justifies the ungodly, his faith is credited to him as righteousness (the standing acceptable to God). Thus David congratulates the man and pronounces a blessing on him to whom God credits righteousness apart from the works he does: read more. Blessed and happy and to be envied are those whose iniquities are forgiven and whose sins are covered up and completely buried. Blessed and happy and to be envied is the person of whose sin the Lord will take no account nor reckon it against him.
Therefore, [there is] now no condemnation (no adjudging guilty of wrong) for those who are in Christ Jesus, who live [and] walk not after the dictates of the flesh, but after the dictates of the Spirit.
For [the Spirit which] you have now received [is] not a spirit of slavery to put you once more in bondage to fear, but you have received the Spirit of adoption [the Spirit producing sonship] in [the bliss of] which we cry, Abba (Father)! Father! The Spirit Himself [thus] testifies together with our own spirit, [assuring us] that we are children of God. read more. And if we are [His] children, then we are [His] heirs also: heirs of God and fellow heirs with Christ [sharing His inheritance with Him]; only we must share His suffering if we are to share His glory.
May the God of your hope so fill you with all joy and peace in believing [through the experience of your faith] that by the power of the Holy Spirit you may abound and be overflowing (bubbling over) with hope.
Christ purchased our freedom [redeeming us] from the curse (doom) of the Law [and its condemnation] by [Himself] becoming a curse for us, for it is written [in the Scriptures], Cursed is everyone who hangs on a tree (is crucified); To the end that through [their receiving] Christ Jesus, the blessing [promised] to Abraham might come upon the Gentiles, so that we through faith might [all] receive [the realization of] the promise of the [Holy] Spirit.
And because you [really] are [His] sons, God has sent the [ Holy] Spirit of His Son into our hearts, crying, Abba (Father)! Father!
For we, [not relying on the Law but] through the [Holy] Spirit's [help], by faith anticipate and wait for the blessing and good for which our righteousness and right standing with God [our conformity to His will in purpose, thought, and action, causes us] to hope.
For the grace of God (His unmerited favor and blessing) has come forward (appeared) for the deliverance from sin and the eternal salvation for all mankind.
But when the goodness and loving-kindness of God our Savior to man [as man] appeared, He saved us, not because of any works of righteousness that we had done, but because of His own pity and mercy, by [the] cleansing [bath] of the new birth (regeneration) and renewing of the Holy Spirit,
And [so] the Scripture was fulfilled that says, Abraham believed in (adhered to, trusted in, and relied on) God, and this was accounted to him as righteousness (as conformity to God's will in thought and deed), and he was called God's friend.