Question: What is the meaning of justification?

Answer: One of the sublime subjects taught in the New Testament is the subject of justification. Paul's teaching in Romans 4:1-7 presents some of the most succinct thoughts relative to justification. The text reads as follows: (KJV)

"What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But 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."

A brief exegesis of the text and definition of justification. In Romans 4:1-7, Paul shows that justification does not come as a result of keeping the Law of Moses (cp. Romans 3: 28,21; 4:10-16). Justification is not a direct result of external acts or meritorious deeds, such as circumcision (vs. 10). If one could work and thus earn salvation, grace would not be needed, Paul reasoned (vs. 4,5). In fact, in the case of earned justification, God would be indebted to man. Paul shows that this truth predated the system of Moses (vs. 1 ff). And it also applies to Christ's law. Earned salvation, if such were possible, always excludes grace (cf. Romans 11:6). As to the meaning of justification, W. E. Vine comments thus on dikaiosis (the noun for justification):

Justification presupposes guilt and condemnation. The scriptures teach, "For the wages of sin is death..." (Romans 6:23). Furthermore, the Bible declares that all have sinned and come short of the glory of God (Romans 3: 23; see also Ephesians 2:1,2, 11, 12). Therefore, all accountable individuals are condemned. Justification is the official pronouncement of freedom from guilt and condemnation. Justification, then, is acquittal. Moreover, spiritual condemnation is so severe that man cannot extricate himself from the penalty of death (Titus 3:5).

The means of justification. The scriptures mention a number of matters as instrumental in the sinner's justification or acquittal. It is expressly stated that man is justified by God, grace, faith, Christ's blood, the Holy Spirit, and by performing works required by God (Romans 3:30; 3:24; 3:28; 5:9; I Corinthians 6:11; James 2:24). When we make a careful study of the instruments involved in justification, we see harmony. For instance, God the Father provides the opportunity for man to be released from guilt.

Grace, or favor, emanates from God and is the solution to the problem of man's inability to effect his own salvation. Faith on man's part allows him to access God's grace. Hence, salvation is by grace. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." (Ephesians 2:8-10)

Jesus' blood is the means of acquittal. Jesus said, "For this is my blood of the New Testament, which is shed for many for the remission of sins" (Matthew 26:28). The Holy Spirit participates in man's justification by providing the word through which we learn of justification (John 14-16).

As mentioned, man's part is his faith. "Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins." (John 8: 24) The required faith is an active and obedient faith. "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." (Galatians 5:6) The works that evidence saving faith are not, however, meritorious works. How can man glory in belief, repentance, confession of Christ's deity, and baptism? (John 6:29; Acts 17:30,31; Romans 10:9,10; Acts 2:38). The Christian is created for humbly doing the works that God has ordained (Ephesians 2:10).

The scriptures are also explicit regarding how man is not justified. For instance, the works of the Law of Moses do not save. "Knowing that a man is not justified by the works of the law," wrote Paul, "but by the faith of Jesus Christ. ..not by the works of the law: for by the works of the law shall no flesh be justified" (Galatians 2:16). What is said relative to the works of the law is true regarding "all works," as such. There is no work whose performance can eliminate the need for God's grace. However, God does require that we perform certain "works" (expressions of faith), in order to access his grace. "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works (Titus 2:11-14). Therefore, the scriptures teach both that man saves and justifies himself, and also that he is unable to justify himself (Acts 2:40; Luke 10:29).

Justification's results are many and wonderful. "Therefore being justified by faith, we have peace with God though our Lord Jesus Christ," Paul injected (Romans 5:1). Guilt and condemnation are adversely overwhelming, but acquittal results in peace that "passeth all understanding" (Philippians 4:7). As a result of justification, man can be saved from God's impending wrath, become God's heir, and be freed from the guilt of "all things" (Romans 5:9; Titus 3:7; Acts 13:39).

As we've seen, there is much to consider in a study of the great subject of justification. Man, by law, is condemned and cannot effect his freedom. However, God provides the means through which man becomes innocent. All that God supplied is sure and certain. Any failure is on man's part. He must exercise saving faith (Ephesians 2:8-10). If justification were all on God's part, as some teach, the result would be universal salvation. Alas, only a few will be saved, because only a few will obey God and accept His terms for pardon. "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it." (Matthew 7:13,14)

"Though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him." (Hebrews 5:8,9) The incomprehensible thing about God's justification is that most people remain in a condemned state.

Addendum: Be it clearly known, there is absolutely no way for man to meritoriously achieve salvation. The scriptures are replete with teaching to this end: "Not by works of righteousness which we have done," Paul wrote, "but according to his mercy, he saved us. .." (Titus 3:5). Salvation is a "gift from God," offered to man who is in a state of utter helplessness (Ephesians 2:1-8). Salvation is "not of yourselves. ..not of works, lest any man should boast" (2:9). Abraham and David exemplify the truth that one cannot merit (work) salvation (Romans 4:1-8).

While man cannot earn salvation, he is required to work. In Titus 3:5, where Paul affirmed that we are not saved by works, he goes on to say we are saved "..by the washing of regeneration..." Obviously, this means baptism. In the text, in which Paul wrote "for by grace are ye saved," he says "through faith" (Ephesians 2:8). Grace is God's part; faith is man's part. Active, obedient faith is required (Galatians 5:6, James 2:24). The Bible does not contradict itself in the matter of man's salvation. Religionists commonly array works (any kind) and salvation. Beloved, the truth is man cannot be saved without obedience (Hebrews 5:8,9) However, it is God's grace that saves. This is because man alone can never effect redemption (cf. Matthew 18:22-27). Nonetheless, man's obedience is an indispensable part of his salvation (Acts 2:36-41).

Jesus summarized when He taught: "Does he thank that servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do." {Luke 17:9,10} You are encouraged to read Romans 4 and James 2 for more help with understanding the truth of this vital subject.

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Brother Martin has done an excellent job of writing about this important subject. I've always been amazed at the lack of understanding, in the world of religion, concerning the relationship between God's grace and man's obedience. It appears to me, after many discussions with "grace only" advocates, that they are terrified of three words--work, obey, and do. The argument presented is that any action on the sinner's part negates God's grace.

Does the Bible support such a conclusion? In the Garden of Eden, When Adam and Eve were told NOT to eat of the fruit of the tree of knowledge of good and evil--God expected them to OBEY! When Paul wrote to the brethren in Philippi, concerning their salvation, what did he instruct them to DO? "Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure." {Philippians 2:12,13} To work is to obey some instruction! Did God ever give man a command that came with a promise of a blessing, regardless whether or not man obeyed the command? God is the one who supplies the grace. It is well within the realm of His authority to place on it any conditions He chooses. It's really quite simple, isn't it? (KMG)