Contents

Introduction

1. What is Justification?

II. The Components of Justification

A. Pardon

B. Forgiveness

C. Peace

D. Reconciliation

III. THE BASIS OF JUSTIFICATION

A. The Love of God

B. The Obedience of Christ

IV. THE INSTUMENTAL MEANS OF JUSTIFICATION

V. THE HOLY SPIRIT AND JUSTIFICATION

VI. THE TIME OF JUSTIFICATION

VII. FULL ASSURANCE OF JUSTIFICATION

VIII. BENEFITS OF JUSTIFICATION TO THE BELIEVER

A. Peace with God (v. 1)

B. Access to God through Grace (v. 2)

C. Hope of the Glory of God (v. 2b- 5)

D. The Love of Christ (v. 6-8)

E. Saved from Wrath (v. 9)

F. Joy in God (v. 11)

Introduction

Justification is a great work of divine exoneration spoken on behalf of those who

believe in Jesus. Justification explains how God acquits the unjust and to pronounce them

righteous while giving them benefits for being in Christ. Setting the line straight between the

law and the gospel is a very vital task in Christianity, which should be understood by all who

call themselves Christians. Without an understanding of this simple but important principle, a

Christian might not be different from an unbeliever.

In fact, everything about our Christian journey depends on our proper understanding

of these messages-the message of the Law and the message of Grace; a central issue in the

Gospel and a vital part of the teaching of the apostle Paul. The great apostle to the gentiles

asserted that a clear understanding of what it means to be justified by faith through grace is a

vital key to a steadfast, mature, and successful life in our Christian walk with the Lord Jesus

Christ.

1. What is Justification?

Justification, as outlined, is a legal term which means to declare that a person is righteous.

It is God’s way of declaring sinner to be righteous. It is used in the New Testament,

especially by the apostle Paul, to present what is called a forensic explanation of the salvation

the Father has given believers through Christ. To put it more simply, justification is an act of

God as judge by which he declares us to be in a right standing before him so far as his justice

is concerned. Justification means “being accounted righteous in the sight of God”. We were

sinner and could not justify ourselves. So, the only way in which we could be declared to be

in right standing before God is on the basis of the death of Jesus Christ for our sins, Christ

bearing our judgment, and by the application of Christ's righteousness to us by God's grace.

This grace is received through the channel of human faith, but it is nevertheless by grace. It

comes by grace, a free gift from God to man. Grace is the ground for justification because

there is nothing that believers could have done to make themselves right with God (Rom.

3:24-25). It is purely the work of God through Christ and not of ourselves.

Justification, when used by the apostle Paul, speaks of salvation as an act of acquittal in the

court of law, an acquittal that comes to us solely in response to faith in Christ.

Now, an act of acquittal requires only legal innocence, not depended upon moral change, and

needs a heavenly world, not an earthly work. True justification should lead onto a sanctified

and obedient life. But that is a fruit of justification, not a basis for it, nor even an integral part

of it. Justification is a result from a word already spoken in heaven and not from an act being

performed or accomplished on earth by any man. The whole transaction is a heavenly and

not an earthly one; it is based solely upon the works of Christ on the cross. The term

Justification when considered in light of the various languages of the Bible and even our

English language; means an individual who has stood in the dock to be sentenced, but has

been pronounced innocent. We were pronounced innocent based on the finished work of

Christ on the cross.

II. The Components of Justification

There are four major components in the process of justification as indicated by scholars.

A. Pardon

In this forensic understanding of justification there is one point at which the analogy breaks

down. In the ordinary processes of a court of law, a man must first plead not guilty and then

hope he will be acquitted on the basis of his legally proven innocence. Being shown to be

legally guiltless, the accused person is set free. But when accused sinner stands before

heaven’s bar the position is altered. In that court all of us are indisputably guilty, and a plea

of not guilty will not be accepted. So, we have the remarkable scene of guilty persons coming

before the tribunal, frankly acknowledging their guilt, knowing they deserve death, yet

nonetheless walking out from the presence of the judge fully discharged from all charges and

free from all penalty. The key to this legal wrongdoing lies in the fact that we are able to

claim as our own the innocence of our Savior, the Lord Jesus Christ. That claim enables God

to acquit us, because Christ has made available to us the full measure of his righteousness (2

Peter 1:1). So, when grace shows up, the word that follows next is repent (Matt. 4:17).

Therefore, in heaven’s justification another element enters, namely, pardon. The act of

pardon would be angrily rejected on earth by one who has been proven innocent. But we have

all pleaded guilty and stand openly condemned before God; therefore, Christ offered himself

as our ransom so that God might pardon us, and along with that pardon also work the miracle

of reckoning us to be fully innocent. This is indeed the marvelous works of grace. Pardon

here, means “remission of punishment, release from penalty, it has to do, not with the

removing of sin itself, but with overlooking, or removing, the penalty of sin”. Because of our

faith in the sacrifice of Christ, even though we are actually guilty, God treats us as though we

are innocent (Micah 7:18-19, Isa. 55:7; Psalm 78:38 and Rom. 4:5). God reckons innocence

upon his people and on that basis turns aside the penalty that otherwise would have been

theirs. However, our reckoning is possible only because our penalty has fallen upon Christ.

By his death the demand of the law was satisfied, thus enabling God to free us from

condemnation. Our Justification rests solely on the work of Christ and not personal merits,

which is the free act of God’s love and grace whereby, for the sake of Christ and through our

faith in him, God considers us guiltless and brings us into the fullness of his grace.

B. Forgiveness

In the act of justification, forgiveness is another component and is more personal than

pardon. Forgiveness, according to the Vine’s Dictionary, “signifies the remission of the

punishment due to sinful conduct or the deliverance of the sinner from the penalty divinely

and to declare righteous. It involves the complete removal of the cause of offense (250). It is

not the word of a violated law, but rather of an offended friendship. Here is wounded love

refusing to hold to anger, but absolving the offender from all blame, and treating him as

though the hurt had never been done. For example, in ordinary life one person may be

compelled to pardon another, especially if in the court no case can be proven against said

person, yet he may never yield his heart to forgiveness. Though legally he is unable to exact

vengeance or recompense, he can still burn with anger against the offender, and he can

forever exclude the debtor from his friendship and love. God has not only removed from us

all legal penalty; he has also turned aside his anger. He asks for no compensation. He bears

no ill will. He gladly welcome into the fold of his love all who accept his free gift of

salvation in Christ (Ep. 1:7).

C. Peace

Peace is a third component of justification. While it is true that justification is

primarily a legal declaration, notwithstanding those who have received this acquittal, and

who truly believe the promise of God, will surely feel some kind of inner response of joyous

peace. A child of God who truly knows that he/she has been justified in Christ, will find an

immediate release from the guilt and bitterness of a sin-stricken conscience, which leads to a

sense of peace with God, and peace with oneself. Justification involves forgiveness (Isa.

43:5; Acts 13:38-39) and issues peace in our hearts (Rom. 5:1). But what if, after we are

justified, we should again fall into sin? The truth is, so long as faith in Christ is maintained,

no guilt can be laid against us, no condemnation can be brought down upon us. In fact, being

justified the scripture says, a true believer’s one desire is to make faith the ground of real

holiness, so that, having found peace with God through Christ, he now presses on into

increasing fellowship with God, and into conformity with the Father’s will (Rom. 5:1-2).

D. Reconciliation

1. An Act of Restored Fellowship

Justification is incomplete without reconciliation. Justification must include reconciliation; if

it were not so, we might find ourselves in the unhappy position of being only discharged

criminals, still with immense difficulties to overcome, still with the dark and heavy load of

our past crimes dogging our way. Pardon and forgiveness do not in themselves mean

restoration to a place of full trust or fellowship. We might be released from our legal penalty,

and we might be accepted as friends, and yet might still not be accepted as worthy of trust

and responsibility. Therefore, God, when he justifies us, also reconciles us to himself,

which means, not only does he see us as righteous at the present moment, but he considers us

as having always been righteous. This promise of reconciliation is seen in such phrase as,

“He will remember our sin no more …, He will cast all of our sins in the depths of the sea

…., He will remove our transgression as far as the east is from the west…., and so no.

If God reckons us to be innocent of all sin, then he will naturally treat you as someone

innocent of all sin. That is, he will grant you access to all his favor and blessings. He will

give you all that he would have given you had you in fact not fallen. He will, in word, show

you same kind of benevolence as he did to Jesus. However, we need to remember that our

justification is wholly on the work of Christ. So, as long as we continually stand in Christ and

remain united by faith, we will continue to enjoy these privileges. All of the favor that

belongs to Christ, God will freely bestow on us (Rom. 8:16-17; 5:1-2; 2Co. 5:21). So then, if

you are justified, you may also accept that you are reconciled; that is, mutual trust and

confidence are restored between you and God.

2. An Act of Removed Enmity

When we speak of reconciliation, does it describe an offending man’s reconciling with an

angry God or a loving God reconciling with hateful man? Am I taking step to regain God

friendship or is he taking steps to regain my friendship? In the words of James Stewart,

“reconciliation is the process of establishing friendly relations between parties engaged in a

quarrel” (76). Here, man is the enemy who must be reconciled to God. The New Testament

portrays that position that man is the enemy that has been reconciled to loving God through

the death of Christ Jesus (Rom. 5:10). Man was implacable, not God. The barriers were

erected on earth, not in heaven. However, it required an act of God to remove those barriers

and to provide a way for man to shake off his antagonism and to return to the Father’s family.

3. Adoption

To those who have found peace with God, and reconciliation, through Christ, there comes a

further gift, membership in the family of God as indicated in Eph. 2:13-19. Peace and

reconciliation lead on to a new family relationship with God, which is adoption. Now if you

realize you are adopted child of God, and you can share in all of the good things belonging to

his family, you will surely feel great joy and satisfaction. And this in turn will give you a

desire to honor the Father to the highest degree. The Bible sometimes describes us as the

adopted children of God, and sometimes as spiritual reborn children of God.

The first expression refers to a legal act by which we are brought into the God’s family, given

his name, and become his heirs; but no inward change is necessarily implied-any more than

there is in ordinary life when a child is adopted.

The second expression refers to spiritual act by which we are brought to moral rebirth, an

inner renewal, the mystery of regeneration. In the words of Jaroslav Pelikan, “regeneration is

stronger than the first birth because it is not from man but from God and His promise, which

our faith grasps” (367). This event takes place in all who truly confess Christ as Savior, we

are born again and become the supernatural children of God.

To put it another way, we could say that adoption has to do with the legal activity of

justification; but regeneration has to do with the moral activity of sanctification. Or as Dr.

Willmington puts it, “Justification is an act, while sanctification is the work” (453). The first

concerns God as King and Judge while the second concerns God as creator and Father.

Adoption refers to our utter relationship with God and regeneration refers to our inner

relationship with him. Adoption shows a change in legal status and condition; and

regeneration shows a change in our life and character.

The work of adoption and regeneration goes hand in hand, they both spring into being the

moment we put our faith in Christ, which simply express different aspects of the things God

has done for us in Christ. The moment we yield to Christ, the aspects of adoption and rebirth

come into effect. This work of adoption is springs solely from the grace of God. There is

nothing we have done in the past could merit our welcome in God’s family and there is

nothing we can do now to merit remaining in it. Our adoption was solely based on the free

and abundance love of the Father in Christ (Eph. 1:5). This adoption, in all of this potential, is

fully and freely given to you immediately on your confession of faith in Christ. This gracious

adoption opens to us a number of rich and wonderful privileges such as prayer, special love

and favor, no longer condemned and Father’s provision of protection and glorious

brotherhood with Christ.

III. THE BASIS OF JUSTIFICATION

What is the basis for justification? What motivated God to declare man freed? The act of God

setting man freed is a biblical truth that cannot be ignored. There are several factors that lead

God to the act of justification: the love of God, the obedience of Christ, and the work of

Christ that made us what we are today.

A. The Love of God

According to the scriptures (Jeremiah 31:3; Romans 3:24; John 3:16; Ephesians 2:4-5; 1 John

3:1; etc.), love is the first basis and the impulse that moved the heart of God to provide a way

of escape for man; but God’s love had to accord with God’s justice. Hence there was need for

a proper ground on which the call of the love of God for mercy could be satisfied, without

contradicting the call of the law of God for justice.

The ground provided by God was the obedience of the Lord Jesus Christ. Because he died,

we live; because he obeyed, we are rewarded. Through Christ ‘’all things are ours, and we are

Christ’s, and Christ is God’s ‘’ (1 co 3:21-23).

B. The Obedience of Christ

The second basis upon which our justification stands is the obedient of our Lord and savior,

Jesus Christ. We must definitely eliminate from our mind all thoughts of obtaining

justification, or any part of justification, by any work of our own. If you and I are to be

justified at all in the sight of God, it must be solely based upon the merits of Christ and not

human merits. God did not justify us based on what we did but on the works of Christ.

It will be counterproductive to think that we did something special that compared God to

justify us. Therefore, it is essential to abandon all thoughts of earning access to God by

collecting together a package of good works (Tit 3:5; Ro 4:24b-5, 8-11).

It is quite foolish to rest on our own goodness as the key to acceptance by the father. Even at

its very best, our goodness remains imperfect, tainted with sin.

It is impossible for you or me to fine any kind of acquittal from guilt by anything we can

accomplish of ourselves. The Bible plainly says, ‘’All have sinned and come short of the

glory of God, ‘’ and we can regain that glory only when we are ‘’justified by God’s grace as

a gift through the redemption that is in Christ Jesus” (Ro 3:23-24); and not on what we have

done.

Even if you are not conscious of any sin in your life you still dare not claim any personal

merit as a basis for your justification. Our justification solely based on the works of Christ

our Lord and not on what we do or say. The Hebrews writer clearly laid out that argument.

Hebrews’ Christology is based on the conviction that Jesus died, rose, and was exalted to

heaven” (Koester, 104); all for the sake of our redemption.

At times, we are of the notion that when we tried to work up some kind of holiness or good

work, it will qualify us to lay hold of God’s promise of justification, which leads to

sanctification.

But that attitude ignores what we have already seen: justification causes no direct change in

moral character. It merely brings the believers into a changed relationship with God. From

being his enemy, we become his friend. But that changed relationship then become the

ground on which God is able to send the spirit of sanctification into our lives to begin to

perfect our moral character. This is a truth that Christian struggled to believe because he

stills feels the remnants of sin himself (Pelikan, 367). Those who refused to grasp this truth

struggled to do things, which they believed will serve as reason for God to bless or set them

free.

There are so many who fail to enter into the joy and peace of justification because they are

still aware of sin in their lives. Until they are free of sin, they feel they dare not call

themselves righteous. As a result, they spent half if not all of their Christian journey

confessing and asking God to do what he has already done.

But sin cannot be overcome until we first grasp the fact that it is all forgiven, that we are

absolutely free from condemnation, that we are wholly restored to the favor and goodness of

God, and thus are able to approach the throne of God boldly without any fear. There is no

way to shake loose from the power of sin until we are first freed from its guilt. How can it be

otherwise? Our own effort will never set us free from the grip of sin except the power of God

through Christ Jesus.

Only the hand of God has enough strength to set us free. But we cannot get near God, to find

his help, while sin is still reigning in our lives. We must run first to the cross, and be washed

in the blood of the Lamb, before we can walk to the Throne and find grace to help us in our

time of need! (He 10:17-22; 4:16). And this washing in the blood is done once and for all-

past, present and future sins are washed away immediately as we experienced the blood.

The beginning of all victory over sin lies in a bold appropriation by faith of the perfect

justification God has given us in Christ- and we cannot allow this appropriation either to be

encouraged by our personal successes, nor discouraged by our personal failures. We are

justified in Christ, absolutely independently of anything we are, or are not, in ourselves.

The grace and the glory, all belong to God. It is only enough for us to willingly receive God’s

free gift to us and trust in God’s free gift, the basis of our justification in Christ.

This alone is the basis upon which we can press into ever increasing conformity to his divine

nature. But this “conforming “, this “growing in grace”, this rising from “glory to glory”, this

“pressing on”, is sanctification, and sanctification will never lead to, but always stems from,

justification.

The work of Christ is another contributing factor to our justification. During the thirty-three

years of Jesus’ life on earth, he perfectly fulfilled every aspect of the law of God, and by his

complete obedience, he has made available to us all of the promises of that law (Mt 5:19; He

5:8-9; 10:9-10).

In his death on the cross, Christ totally exhausted the penalty of the law, and so wrought for

us a complete pardon (Rom. 5:9). As the Hebrews writer indicated, “we have been made

holy through the sacrifice (not sacrifices) of the body of Jesus Christ once (not

repeatedly but once) for all” (10:10).

If God could blot out all the record of our past failures, and then cause us to keep the law

perfectly from that day on, it would still be insufficient, for the unfulfilled penalties of the

law would continue to cry out for satisfaction.

But what if God were to condemn us all to bear the whole brunt of the law’s fury, and to

suffer all its penalties? That also would be insufficient, for then the precepts of the law would

continue to yearn for fulfillment.

So, here is the great question: how can both the precepts and the penalties of the law find

satisfaction? Christ was the answer. He embraced both the precepts and the penalties in

himself. He satisfied the law’s precepts by keeping them fully; he satisfied the law’s penalties

by enduring them at the cross. If we would have been left to handle the problem by ourselves,

it would have remained impossible for us either to keep the precept or escape the penalty.

Therefore, we are told: we could not talk our way out of judgment (Job 11:2); sin has tainted

the whole world and we cannot escape it (Job 25:4-6); Satan has stricken us down, and only

by the strength of God can we rise again (Ps 143:1-3); money cannot ransom us (Ps 49:7); we

utterly deceive ourselves if we attempt to pronounce ourselves righteous (Job 9:19-20).

So, justification became ours solely by the free gift of God through the merits of Christ’s

work (Ro 5:16-19; 8:33; 10:3; Ph 3:9; Is 43:25-26; 53:11; etc.)

The life and death of Christ fulfilled the demands of heaven for compensation of the broken

law; but that alone could not have brought us any help. For another law, the law of death was

already at work in us. While Jesus’ life and death satisfied the universal demand for

righteousness, the need of individual men and women could be met only if the death that was

already in them was replaced by life.

That great work was wrought for us when Christ conquered death on that first Easter morning

(Ro 4:25; 8:2). Thus, a magnificent double victory was gained over a dreadful double curse.

Being justified by faith in Christ, we can now face both life and death with abounding joy!

IV. THE INSTUMENTAL OR MEANSOF JUSTIFICATION

After considering the basis of our justification, it will be worth wide to look at the

instrumental means of our justification.

The sole instrument of our justification is faith. There are several ways of describing faith:

 Wholehearted acceptance of what scripture says about man’s relationship with God;

 Faith enables the believing soul to treat the future as present, and the invisible as seen;

 Total commitment of our life and will into the hands of God;

 Faith is the confident assurance of things hoped for, the proof of things not seen, it is

trust in the unseen and not the unknown (Willmington, 523).

All those expressions of faith have a common quality: they are based upon the integrity and

authority of the Word of God alone, without relying on any outside support. God has spoken

in scripture, and faith needs no other buttress or nourishment. And nowhere is that firmer

than in the matter of justifying faith, which absolutely depends upon the testimony God has

given us of his son (1 Jn 5:9-12). When its goal is justification, faith takes the special form of

absolute dependence upon the merits of Christ, followed by an unreserved surrender to the

will of God. Stuhlmacher speaking of the meaning of faith from a Pauline perspective, said,

Paul sees in faith the absolute way of salvation, which God has opened up, on the basis of

free grace; for sinners from both Jews and Gentiles” (76). He further indicated that such faith

is the gift of God, which is completely unearned and which leads to justification.

Faith is an aggressive, active word. It does not describe merely a passive acceptance, a kind

of inactive belief, but rather exists in a setting of vigorous, joyful commitment of the whole

life to Christ as Lord and Savior.

Standing between the righteous and the wicked are two contrasting characteristics - not

goodness and badness, because many of the wicked do things that are good, and the righteous

often do things that are bad - rather, the distinguishing trait faith in the one and only God.

Faith then, is the singular factor in the life of a righteous man. Faith will ultimately determine

the believer’s character and conduct.

Faith is the fundamental fact of Christian experience; it is the beginning of all real

achievement for God.

What than is the nature and value of this faith? Having defined and established the

meaning of faith, we now need to limit it. Not limit its achievements, because faith brings us

into vital union with the unlimited resources of God. But we do need to limit our concept of

the place faith should occupy in our companionship with God.

There are many who think that faith gives them virtue in the sight of God - as though faith is

a good work that can conveys personal merits. But that would make justification to look like

human effort, which is flatly denied by the scripture. Justification is ours on account of

Christ; faith is merely the instrument by which we appropriate that justification.

Faith then, is not a virtue that gives us credit with God, it is only part of the processes of

divine law that enable us to be justified in Christ (Rom. 3:26-27).

That we can claim no personal merits for our faith is further demonstrated by the fact that

faith is as much the instrument of God as it is ours. It is our instrument, for “a man is justified

by faith” (Ro 3:28); but it is also God’s instrument, for “it is God who will justify by faith . . .

and through faith “(vs. 30). We are told that such faith as we do have does not spring from

ourselves, but is itself the gift of God (Ep 2:8; 6:23; Ro 12:3b,6).

Faith does not spring from our own strength or virtue, but from the sovereign grace of God (2

Th 2:13); it stems from Jesus Christ who is the universal Author of our faith (He 12:2; Ac

3:16); it arises from the influence of the Holy Spirit (Ga 5:22b); it comes by means of hearing

the word of God (Ro 10:17; Ga 3:2,5).

Those sources are all outside of our personal achievement and come to us by the mercy of

God alone. Hence, we can claim no credit or merit in our faith, neither in its origin nor in its

exercise.

Faith is therefore not the purchase price of salvation; it is only the legal principle that brings

salvation to us; it is the means by which we accept an absolutely free gift of righteousness

from Christ. “We are saved “by faith” only in the sense that faith links us to Christ, who

alone is the Savior.

If faith itself were the basis of our justification, then we would observe varying degrees of

salvation - for some are strong in faith whereas others are timid. We would also, as faith

slowly strengthened, experience different levels of justification. But the fact is, trembling

faith justifies as fully as bold faith. The bold may have a greater assurance of salvation, they

may feel more strongly the joy and peace that belong to the children of God, but they do not

receive any greater measure of the gift of God. The timid are as truly forgiven as the strong.

God fully justifies all who believe in Jesus. Our justification is secured in heaven; it does not

depend on earthly achievement.

Again, if faith were the ground of our salvation, and not solely the righteousness of Christ,

then we would never be sure of eternal life, but would be left in anxious uncertainty. Why,

because faith is never perfect in this life, not even in the strongest among us. But thank God,

he has excluded all human merit, and he has made the way to eternal life so simple (Is 35:8).

There is tendency to think that God used to accept people on the basis of their obedience,

therefore he will do so again. But the fact is, no - one has ever been accepted by the Lord

who did not come to him in faith. Obedience has never been enough to give any man credit in

the eyes of God. There is no merit, nor ever has been, in any work of yours or mine (Luke

17:10).

From the time of man’s first transgression, only those who trusted solely in the righteousness

that came down from heaven, and never in their own righteousness, have had access to God.

From the earliest record of Genesis to the climax of the NT, it is apparent that every saint of

God has been characterized above all by faith.

The stories of Abel, Noah, Abraham, Moses, Joshua, etc. are all written to exhibit their walk

of faith. Faith with them did not take the place of obedience, nor was faith a work of

righteousness that secured them merit before God. On the contrary it was expected that

obedience would be issued from their faith, and their faith was proven by testing their

obedience.

The patriarchs had faith; they lived obediently; yet many faults are recorded against their

lives. How then were they justified? Solely by the gracious promise of God, and through their

trust in that promise- faith, as outlined by the Hebrews writer (see Hebrews11).

In the Old Testament, we discover numerous phrases that express the life of faith: trusting in

God; trusting in his word, his name, his mercy, his salvation; finding refuge in God, or in the

shadow of his wings; committing oneself to God, placing confidence in him, looking to him,

relying on him, staying upon him, waiting on him, etc.

So, faith was the fundamental religious fact of the OT, just as it is in the NT. It was recorded

in the days of the old economy, just as its now under the gospel, that righteousness must

come as a gift from the Lord God alone, or it will not come at all.

We often speak of believing the promise of God, of placing all our trust in his word. That is a

proper thing to do, for God has given to his word a place of immense importance (Ps 138:2).

Nonetheless, the value of a promise depends wholly upon the nature of one who promises. If

you believe a promise, it is because you first believe the promiser.

Thus, it is to believe the promise of God, so long as we look beyond that promise to God the

promiser. We need a personal knowledge of God the promiser as well as knowledge of the

word of God. Faith in the promise of God can only be as strong as our faith in God who

promises (see He 6:13- 18).

Therefore, true saving faith is not primarily directed toward the promises that declares God’s

willingness to save, nor toward the actual work of salvation, but rather toward the savior who

makes both the promise and the work effectual. It is not faith that saves us, but faith in the

Lord Jesus Christ and his finished work on the cross.

In that light, we are justified by faith only in the sense that faith brings us into union with

Christ who is the justifier. This union with Christ justifies us, not by an infusion of actual

righteousness, nor by an impartation of the nature of Christ, but simply by making it possible

for God to impute to us the obedience of Christ.

Further, even that union with Christ is not a combining union, nor a union of experience; it is

only the union of adoption, whereby we are legally brought into the family of God.

The Bible describes a twofold union we have with Christ: In the first it is said that “we are in

Christ”, in the second “Christ is in us”. The first applies to justification; the second is a work

of life impartation, internal within the believer.

Beware, though, of thinking that justification and regeneration can exist apart from each

other. On the contrary, one without the other is equally impossible. If we are “in Christ” it is

only that Christ might be “in us.” Hence, the legal work of “adoption”, which justifies us, is

always associated with the moral work of regeneration, which makes us true “born” sons of

God, and leads on to sanctification.

It would not be just for God to pronounce righteousness upon us without also planting in us a

seed of holiness that would produce true righteousness in our conduct. But neither would it

be possible for God to sow holiness in us without first removing the barrier of our past sin.

Hence, we see an unbreakable bond between justification and regeneration. Full salvation can

be ours only as our faith in Christ leads both to our union with him and his union with us.

Paul says, “You were justified in the name of the Lord Jesus Christ” (1 Co 6:11), which

means acknowledging that his name, through faith in his name, opens to us all of the

resources of heaven (Ac 3:16). According to Romans 3:24-26, justification begins with the

grace God; which means God treats us as having nothing, either, good or bad, that can affect

our position before him. He ignores both our goodness and our badness, and simply presents

to those who believe his free gift of salvation.

“Grace” in connection with justification does not mean that God is willing to condone sin and

to give salvation apart from any satisfaction of his offended law. It means rather the method

whereby the love of God has made it possible for the law to be fulfilled, for our crimes to be

pardoned, and for eternal life to become ours.

We are justified “freely” or, for “nothing”, that is, without any price to pay on our part. Only

man’s twisted ego makes him think that his righteousness must precede God’s grace. After

all, grace and righteousness are both moral issues - who is to say which must come first, or

which has greater value?

So, the principle is clearly established: the faith that justifies will also, and inevitably, leads

on to a faith that sanctifies; faith that brings God’s imputation of righteousness must also

bring God’s impartation of holiness (see Ga 2:16-20).

V. THE HOLY SPIRIT AND JUSTIFICATION

If, as I said earlier, justification is essentially a word spoken in heaven, and not a work done

on earth, does that mean the Holy Spirit has no part to play in our justification?

Not at all, for it is the specific task of the Holy Spirit to “reprove the world of sin, and of

righteousness, and of judgment” (Jn 16:7-11). Hence, apart from the ministry of the Spirit not

one of us would be justified, for only as we are brought under conviction of sin by the Holy

Spirit do we realize our condemnation in the sight of God; and only as the Holy Spirit reveals

the scripture to us (vs.13:14) do we understand that our judgment has fallen on Christ and

that we must flee to him for his free gift of righteousness (see 1 Co 6:11).

Furthermore, by the ministry of the Holy Spirit we have proof that Christ is actually

interceding

For us in heaven, that he is truly risen from the dead, and that his sacrifice is fully accepted

by the Father as atonement for our sins. Without this witness of the Holy Spirit we would

have no definite proof of these things. We are told that we have an “advocate” in heaven (1

Jn 2:1); but we know this only because we also have an “advocate” on earth (Jn 14:16-7,20).

(In those verses, the word for, “advocate” and “comforter” is the same in Greek, viz.

“paraclete.”)

Hence, we are told there are three witnesses in heaven, the Father, the word and the Holy

Spirit; and there are also three witnesses on earth, the Spirit, the water and the blood (1 Jn7-

8,10a). The heavenly witnesses speak to the offended law of God, demonstrating that full

atonement has been made for our sins, and that is now proper for us to be admitted to

citizenship in God’s eternal kingdom. The earthly witnesses speak to us in our fallen state,

and assure us that the way is open for us to be reconciled to God, and to live as kings and

priests before him (1 Pe 2:9-10).

Further, it will be noted that the Holy Spirit is a witness both in heaven and on earth, so that

those who accept his testimony have a double confirmation given to them of the truth of their

salvation.

VI. THE TIME OF JUSTIFICATION

This may be stated simply as being “instantaneous, complete, and final” (A.H.

Strong). It must be instantaneous, for there can be no neutrality in our relationship with God;

he either counts us his enemies or his friends (Mt 12:30). It must be complete, for, as judge,

God must pronounce us either guilty or not guilty (Ac 13:38-39). And it must be final, for

there can be no true joy in a salvation that is here today but gone tomorrow (Jn 10:28; Ro

8:28-39).

Wayne Grudem’s definition of justification says, “it is instantaneous legal act of God

in which he thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and

declares us to be righteous in his sight God does the work of justification” (1246). But I do

rejoice, because I know that justification is maintained in me, even if I should happen again

to fall into sin. My assurance of this lies in the high priestly ministry of Christ. As far as

mankind in general is concerned, the one death of Christ on the cross has made an all

sufficient atonement for all sin (He 9:26,28). The sacrifice of Christ is made effective in me

personally only when I actual show faith in Christ, and when he intercedes for me before the

Father (see He 2:17; 4:14-16; 7:24-25).

Further, while justification must logically be antecedent to the life-giving work of

regeneration and the moral work of sanctification, in actual fact justification and regeneration

are concurrent. That is stated in numerous places where the legal declaration and the moral

act are closely linked (see Ro 8:30; 1 Co 6:11; Ep 5:25-26; 1 Pe 1:2).

VII. FULL ASSURANCE OF JUSTIFICATION

In two powerful sentences the scripture urges upon you the benefit of letting our heart be

fully assured of our position before God. In the first sentence, Paul speaks of the riches that

will be ours if we permit our understanding of our position to lead to a deep inner assurance:

“I am struggling on your behalf, so that you may be encouraged in spirit and united

in, and that you may possess all the riches of assured understanding. I want you to

know the mystery of God, namely Christ, in whom are hidden all the treasures of

wisdom and knowledge” (Col. 2:1-3).

In the second, the apostle shows how this full assurance will lead to vigorous faith and a bold

approach in prayer:

“Therefore, my friends, since we have confidence to enter the Most Holy place by the

blood of Jesus, let us approach God with a true heart in full assurance of faith, and

let us hold with unswerving faith to the hope we profess, for the one who promised is

faithful” (Heb. 10:19-23).

Child of God, let these words assure us and make our faith to stand strong in God. Having

believed, it is imperative that we should know that our justification in Christ is in full and not

in part. We should be assured that we are fully redeemed, that we have eternal life and that

we will never perish because God cannot fail to keep us and to complete his purpose in our

lives. We need to be settled in our hearts, convinced once for all that we are God’s children

and that nothing and nobody can remove us from the father’s family. Go on living your

Christian life in its fullness knowing that you are fully justified, amen.

VIII. BENEFITS OF JUSTIFICATION TO THE BELIEVER

It is unscriptural to think that since justification is “by faith,” that we somehow have a roll

in the justification process, but that is false. Romans 3:24 clearly teaches that men are

justified freely by God’s grace. It is a gift. As I have mentioned earlier, no man can obtain or

experience justification aside from the marvelous power of God through the work of Christ.

Justification in and of itself is a gift and a benefit, but God, because of his amazing grace,

gives the justified even more benefits. Let us consider some major benefits of Justification as

outlined by scholars, especially Dr. Willmington exegetical analysis of Romans 5:1-11:

A. Peace with God (v. 1)

Having peace with God is the first benefit of justification seen in chapter 5 of the book of

Romans. This peace is not the feeling of peace or tranquility in life, but it is peace that is

linked to reconciliation. The peace that is described here can be understood better if seen

through the eyes of the Old Testament prophets (Isa. 54:10; Eze. 34: 25; 37:26; Mic. 5:4-5

and Hag. 2:9). Peace is the way God describes his goodness to his people. This peace is not

an inward feeling of the peace of God (Phil. 4:7), but an outward state of ones relationship

with God. This peace is available to both Jew and Gentile equally. Anyone that is justified by

faith in Jesus Christ has peace with God.

B. Access to God through Grace (v. 2)

Through Christ, those who are justified have the benefit of access to grace. Leon Morris

believes that πȡοıαγωγην should be translated as “introduction” rather than access.

“Introduction” more accurately depicts Christ’s action as the “introducer” of man to

salvation. Morris sees the translation, “access,” as putting too much emphasis on the strength

of man (219). Moo on the other hand, believes that “the attention is more on the believer’s

continuing ability to enjoy the presence of Christ” (Moo, 300) It makes more sense to

understand “access” that ability Christ gives to the justified to come intimately close to him

and his grace. For most Jews and Gentiles, access directly to God was unheard of; only the

High Priest could enter Holy of Holies once a year and access God directly. Now, through

Christ, all those that have been justified have unlimited access to standing in grace.

As James Smart keenly writes, “Access to this grace is access to God. Grace is not something

apart from God, but is giving himself to us in his graciousness” (Smart, 76). This is the grace

that gave the believer new status in Christ.

C. Hope of the Glory of God (v. 2b- 5).

Romans 5:2b states the third benefit of salvation: “hope in the glory of God.” The Greek

word “καυȤωμεθα,” begins this section. The word means “we boast, exult, jubilation, or

rejoice.” This exulting is what those who are justified are to do because they have the hope of

the glory of God. This exulting in the hope of God’s glory is the major theme of the

paragraph. Those who are justified already have peace with God and access to God, but now

the justified have something to look forward to: future glorification. Believers already are

righteous in God’s site, yet the full promises of salvation have not taken place yet. The

justified will be restored to moral perfection and the glory that Adam lost will be fully

restored (Schreiner, 254). There is a logical progression presented in 5:3-5. If believers

rejoice in suffering, then their handling the suffering correctly will produce endurance.

Endurance will produce character and character will produce hope. This hope that is

produced is not a casual “wishful thinking,” but it is a determined, fixed anticipation to the

glory of God that is to come. John Murray so aptly says that this produced hope is “well-

grounded and secure… It is the love of God to believers, a love that suffers no fluctuation or

reverse” (Murry, 164). An immovable force secures the hope of the justified: the love of God.

This hope nurtures confidence in the believer that Christ has secured their eternal situation.

D. The Love of Christ (v. 6-8).

The fourth benefit of being justified by faith is seen in 5:6-8. This benefit was already

mentioned in connection with the hope of the Glory of God. These verses are in close

connection with the previous thought connected by “γαȡ” (for). Not only did Christ anchor

that hope with his love, but his love also is the very grounds for having any hope. Christ died

for man “while we were still weak.” Christ loved man and died for him before man made any

attempt to love Christ. Man was in a very helpless position; there was absolutely no way that

man deserved Christ love but Christ still gave his life for them. “Paul thereby stresses that

God’s love came to us when we were utterly helpless” (306). It has been poured out in our

hearts to us through the Holy Spirit. There is no way that man can obtain this love except for

the grace of God.

E. Saved from Wrath (v. 9)

Romans 5:9 contains the fifth benefit of justification. Paul uses similar language in 5:9 as he

did in 5:1. Instead of saying that justification was by faith, he writes that it was by Christ

blood. This is because Paul just finished the section (5:6-8) that explained Christ’s death and

the love that he showed in his death. The benefit here is salvation from the wrath that is to

come. This is a magnificent benefit considering the hopelessness that was presented in 1:18-

3:20. God’s wrath was upon every person, but then Christ died for man. Christ himself saves

the justified from wrath.

The point made in the former of these two sentences Rom. 5:9-10 is that, since God has

already done the really difficult thing, that is, justified ungodly sinners, we may be absolutely

confident that He will do what is by comparison very easy, namely, save His wrath at the last

those who are already righteous in His sight (Cranfield, 108).

F. Joy in God (v. 11)

This is the sixth and final benefit of justification in Romans 5:1-11. Verse 11 is a masterful

conclusion to a long list of benefits that come from justification. This verse summarizes many

of the key ideas found in this passage: “boasting/rejoicing” (vv. 2-3); the present experience

of reconciliation with God (vv. 1b, 10); and, most of all, the fact that this boasting, and this

reconciliation, are through Christ vv. 1, 2, 6-8, 9 (Moo, 312). Now, those who are justified

can boast because they know God because they are in Christ Jesus. Outside of Jesus Christ,

no one has the ability to claim God. The justified are the only people that can claim God

because they have received reconciliation.

References

Cranfield, C.E.B.: Roman, A Shorter Commentary, (Grand Rapids, Michigan:

William B. Eerdmans Publishing Company, 1985)

Grudem, Wayne.: Systematic Theology, (Leicester, England and Grand Rapids,

Michigan: 1994 and 2000).

Koester, Craig R. Hebrews: A New Translation with Introduction and

Commentary. Anchor Bible, Published by Doubleday, 2001.

Manser, Martin. ed.: CLC Bible: Companion. CLC International, Fort

Washington, 2011.

Moo, Douglas: The Epistle to the Romans, The New International Commentary on

the New Testament, (Grand Rapids, Michigan: William B. Eerdmans

Publishing Company, 1996)

Morris, Leon: The Epistle to the Romans, (Grand Rapids, Michigan: Eerdmans and

Leicester, England: Inter-Varsity Press, 1988).

Murray, John: The Epistle to the Romans, (Grand Rapids, Michigan: William B.

Eerdmans Publishing Company, 1997)

Pelikan, Jaroslav. Luther’s Works, Vol. 12; Concordia Publishing House, 2001.

Schreiner, Thomas R.: Romans, Baker Exegetical Commentary on the New

Testament, (Grand Rapids, Michigan: Baker Academic, 1998).

10. Smart, James D.: Doorway to a New Age: a study of Paul’s letter to the

Romans. (New York: United Methodist Church, 1972).

11. Stuhlmacher, Peter. Paul’s Letter to the Romans: A Commentary. West Minister, John

Knox Press, 1984.

12. Willmington, H.L. Willmington’s Guide to the Bible. Tyndale House Publishing,

Wheaton, Illinois. 1984.

13. Thomas, Owen C. Theological Questions: Analysis and Argument. Morehouse

Barlow Co., Inc., Wilton Connecticut 1983.