JUSTIFICATION

A Paper Presented to Dr. Michael Smith Liberty University Lynchburg, VA

In Partial Fulfillment of the Requirements for Romans Bible 425-002

By Ryan Sebastian 104115 October 7, 2008

INTRODUCTION Since the beginning of the church, the doctrine of justification has been an issue. Scholars have been accessing what is justification and what are the basis and the means of obtaining it. Once these issues are solved then the obstacle is to access what are the results of justification or what follows it. In order to obtain an accurate view of justification one must first dig into the writings of Paul in his epistle of Romans.

DEFINITION OF JUSTIFICATION Many scholars have pushed their way into constructing an appropriate definition of the term justification according to Romans. This is not an easy task because the Greek word for justification can also be translated into other words. The word justification has a collection of meanings, but a ordinary sense is to declare righteous. 1 Justification is derived by the noun dikaiosis. This word is found in two places in the New Testament only, which is Romans 4:25 and 5:18. It refers to the act of God declaring men free from guilt and also adequate to Him. The consequential condition is denoted by the word dikaiosune.2 The definition of justification has been defined in many different ways by many scholars, but most of them have a common root in their definition. Louis Berkof defines justification as a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner.3

Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity Press, 1994) 723
2

Louis Berkhof, Systematic Theology (Grand Rapids, Mich: Eerdman, 1969), 510. Ibid., 513.

Douglas Moo states that justification is no legal fiction, but a large legal reality of the utmost significance, to be justified means to be acquitted by God from all charges that could be brought against a person because of his or her sins.4 Moo stresses that this judicial verdict, according to Paul, is rendered the moment a person believes. According to Jewish theology, one had to wait until the last judgment with God for the judicial verdict. Moo here gives the argument that the act of justification is eschatological, which he states is the ultimate verdict regarding a persons standing with God is brought back into our present reality. 5 Justification defined by Wayne Grudem is similar and almost identical to the definition by Louis Berkof. He states that justification is an instantaneous legal act of God in which He thinks of our sins as forgiven and Christs righteousness as belonging to us, and declares us to be righteous in His sight.6 While looking at this definition there are elements that need clarification. One must pay close attention to Christs righteousness belonging to us and righteous in His sight. In the characteristic of justification in which God declares us to be righteous is something that must be looked at first. The reason for treating these items in reverse order is that the emphasis of the New Testament in the use of the word Justification and related terms in on the second half of the definition, the legal declaration by God.7 There are certain characteristics that are based on the fact that God first thinks of righteousness as pertaining to the believer. In reality, both characteristics are being treated, even though the New Testament terms for justification targets on the legality of the declaration by God. 8 A person that is justified cannot have one or the other they are intertwined in what justification is.

Douglas J. Moo, The New International Commentary of the New Testament: The Epistle to The Romans (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996) 227
5

Ibid., 228

Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity Press, 1994) 723
7

Ibid., 723 Ibid., 723

While comparing all three definitions the obvious conclusion is that justification is like being in a courtroom with Jesus Christ as our lawyer and Satan as the prosecutor before God and the believer is on trail. Satan gives every accusation against the believer, but Christ comes into their defense and states that He died and imputed His righteousness to them. God, the judge, sits before the courtroom and is satisfied by the righteousness of Christ for the believer.

BASIS OF JUSTIFICATION Christs Death Scholars have battled with the idea of what is the basis of justification. Some have stated that the basis of justification is works. Of course this is false because this would mean that we can be justified through ourselves and not through God. Good works can be considered as following the law. In Romans 3:21-229, Paul stresses that it is not the law that saves you, but Christ.10 The saving righteousness of God is not available through the law, but has been revealed in Jesus Christ and His atoning death.11 Paul states in Ephesians 1:17 and Colossians 1:1412 that our redemption is in Christ Jesus. Deliverance occurs in relation to Christ when the sinner trusts Christ. The correlation of redemption with the forgiveness of sins in Ephesians 1:7, Colossians 1:14, and 1 Corinthians 1:30 states that Christ was madeour

Romans 3:21-22: But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. James D. G. Dunn. Romans 1-8: Word biblical commentary, v. 38A. (Nashville: Thomas Nelson Publishers, 1988) 161 Thomas R. Schreiner. Romans: Baker exegetical commentary on the New Testament, 6 (Grand Rapids, Mich: Baker Books, 1998) 178 Colossians 1:14: For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.
12

10

11

redemption. The payment was made possible through the cross in the blood of Christ, which applies to each person when they believe, and justifies the believer before God. 13 When God imputed Christs righteousness to man it meant that God thinks of Christs righteousness as belonging to the believer or states it as belonging to the believer. In Romans 4:3 it states, Abraham believed God, and it was reckoned to his as righteousness. Paul later clarifies in Romans 4:6 by stating, To one who does not work but trusts Him who justifies the ungodly, his faith is reckoned as righteousness. So David pronounces a blessing upon the man to whom God reckons righteousness apart from works. By this Christ righteousness became the believers. Paul states in Romans 5:17, that those who believe are those who receive the free gift of righteousness.14 It is fundamental to the core of the gospel to claim that God declares the believer to be just or righteous not on the foundation of the believers actual state of righteousness or holiness, but instead on the foundation of Christs faultless righteousness. 15 Gods Grace Allowed Jesus to Die It is only by Gods grace that He allowed His son to die on the cross for our sins. Gods grace can be defined as His undeserved favor. Man cannot earn favor with God, therefore the only way man can be declared righteous is if God freely gives salvation for man by grace, which would be entirely apart from mans work. Paul explains this further in Ephesians 2:8-9 when he states, For by grace you have been saved through faith; and this is not your own doing it is the gift of Godnot because of works, least any man should boast. Grace can be clearly seen here that it is put into distinction to works or value as

Douglas J. Moo, The New International Commentary of the New Testament: The Epistle to The Romans (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996) 230 Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity Press, 1994) 726
15

13

14

Ibid., 727

the cause why God is willing to justify us. Clearly God was not obligated to attribute our sin to Christ or to attribute Christs righteousness to the believer. Only by Gods grace did He do this for the believer.16 Grace can also be considered one of Pauls most important theological terms. Moo states that, He uses it typically not to describe a quality of God but the way in which God has acted in Christ: unconstrained by anything beyond his own will. Gods justifying verdict is totally unmerited. People have done, and can do, nothing to earn it.17 According to Paul justification can never be attained through works or the law and this is the core of his conviction. The evidence of this can be found in Romans 4:35, 13-16; 11:6. When this is acknowledged, the association between Romans 3:22 and 3:24 is clarified. The clarification is that justification is an issue of grace on Gods side, which means a subject of faith on the human plane.18

MEANS OF JUSTIFICATION A person is justified by faith. Scripture never states that the believer is justified because of the innate goodness of their faith, which is almost as if the believers faith has value before God. It also never allows the believer to think that their faith in itself helps to earn their favor with God. In reality, Scripture states that the believer is justified by means of faith, which helps to make faith an instrument by which justification is given to the believer, but it is not an activity that earns us merit or favor with

Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity Press, 1994) 729-730 Douglas J. Moo, The New International Commentary of the New Testament: The Epistle to The Romans (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996) 228
18 17

16

Ibid., 128

God. Also, those who believe are justified only because of the virtues of Christs work. This can be found in detail in Romans 5:27-19.19 Grudem states it best when he says: When we come to Christ in faith we essentially say, I give up! I will not depend on myself or my own good works any longer. I know that I can never make myself righteous before God. Therefore, Jesus, I trust you and depend on you completely to give me a righteous standing before God. In this way, faith is the exact opposite of trusting in ourselves, and therefore it is the attitude that perfectly fits salvation that depends not at all on our own merit but entirely on Gods free gift of grace (Rom. 4:16).20 In the Greek, Scripture says that we are justified dia postos, ek posteos, or posie. This can be found in Romans 3:25, 28, 30; Galatians 2:16; Philippians 3:9. The preposition dia targets the fact that faith is the tool in which a believer accepts Christ and His righteousness. The preposition ek points-out that faith rationally precedes the believers personal justification and its origin is in faith. Scripture by no means states that the believer is justified on account of faith. This measures that faith is by no account represents the position of justification. If this were true, then faith would be considered as a commendable work of man. This would introduce the doctrine of justification through work, which Paul opposes throughout Scripture in Romans 3:21, 27, 28; 4:34; Galatians 2:16, 21; 3:11.21 There has been a battle among scholars about faith between Paul and James. James points out the fact that faith that does not express itself in good works is not an accurate faith and because of this it is not a faith that justifies. The reason there are differences between Paul and James is due to the nature of the adversaries which each had to deal with. Paul had to deal with legalists which sought to base their justification on the workings of the law. James had to deal with the Antinomians, who claimed to have faith, but in reality their faith was only an academic acquiesce of the truth. In return they denied the

Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity Press, 1994) 730
20

19

Ibid., 730-731 Louis Berkhof, Systematic Theology (Grand Rapids, Mich: Eerdman, 1969), 520-21

21

prerequisite of good works. In return, he targets the fact that faith without works is a dead faith, and as a result, it is not at all a faith that justifies. True faith is a faith that is fruitful in good works.22

THE RESULTS OR FRIUTS OF JUSTIFICATION Good Works There are many things that follow justification. One of them is the desire to do good works. As stated earlier James stresses the importance of having good works along with faith. The two cannot be separated. They are linked. True faith will manifest itself in good works, and these works will testify before men of the righteousness (that is, the righteousness of life) of him that possesses such a faith. The justification of the just by works confirms the justification by faith.23 When a believer is truly justified they want to serve others and show them the love that was bestowed on them by Jesus Christ. Peace With God When a believer knows that they are justified, they have peace with God. They are no longer a part of the wrath that God has for the sinner. They are bound to heaven and not to eternal damnation in hell. This peace is presided by justification by faith. This is described in more detail in Hebrews 11 and Galatians 3:26-27, which states: You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ.24 The justified person is no longer tormented by questions of his relationship with God arising from the fact that he is a sinner. Sinner though he is, he is at peace with God because of what God has done for him.25 Grace is abounded and brings forth peace in the believer.
22

Louis Berkhof, Systematic Theology (Grand Rapids, Mich: Eerdman, 1969), 521 Ibid., 521

23

The Results of Justification. Online: http://www.thurmans.com/biblestudies/romans/romans-5.pptx. Accessed on October 04, 2008

25

24

Leon Morris, The Epistle to the Romans (Grand Rapids, Mich: W.B. Eerdmans, 1987), 218

Glory in Tribulation Tribulation is a result of justification. If a believer endures through tribulations, then it is an indication of our faithfulness. Through tribulation God produces patience and patience in turn develops an accepted character which creates hope. Gods revelation of love comes to the believer through the Holy Spirit and the Holy Spirit fulfills the believers hope. There is evidence of this in 2 Corinthians 1:21, 22; 5:5.26 When the believer is experiencing tribulations, the believers need to be joyful because through the tribulation God will mold and shape he or she into what can benefit Him more in his kingdom. James 1:2-4 states: Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything. God uses tribulation for the believer to adhere them to what He wants. God has no benefit in using tribulation in the unbeliever therefore it is not a tool in the unbelievers life. Only through justification through Jesus Christ for salvation does God see the need to shape and mold His children through tribulation.

PERMANANCY OF JUSTIFICATION How long will it last and can it be lost are questions that scholars have tried to accurately clarify since the beginning of the church. Justification is essential in the salvation process. Without justification there is no such thing as salvation therefore it enters the subject of eternal security. Lewis Chafer targets the fact that salvation and security respite completely in Gods work and not men. Salvation would be continually in unrest and indecision in the lives of men if it depended upon something that man could do for himself. Because salvation is wholly an act of God, man cannot possibly unfasten it.27

The Results of Justification. Online: http://www.thurmans.com/biblestudies/romans/romans-5.pptx. Accessed on October 04, 2008

27

26

Lewis Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1947) 151

Salvation is a free gift as stated in Ephesians 2:1-9 and is not resolute by whether or not a person fulfills definite works, but upon whether or not the individual has faith in Jesus Christ. This free gift is of eternal life that involves the Father and the Son. The Father is the one that gives the gift and Son is the one who makes the gift even probable. In Romans 8:38-39 it states, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Nothing can conceivably disconnect a believer from the love of Christ. These two verses tare any argument against eternal security. Paul names seventeen things in verse 35, 38, and 39 that cannot disconnect the believer for the love of the Lord Jesus Christ. These seventeen things are all-inclusive. 28 In conjunction with these verses, love is even stronger than death and more powerful than the host of darkness.29 This section of Scripture emphasizes the work of God and Jesus Christ pertaining to the security of the believer. Separation from the Father is not something that pertains to the believer. If an individual has put forth his faith in Jesus Christ as their savior then they are eternally secure because nothing can disconnect the believer from the love of Jesus Christ.

Hebrews 7:25 expresses to the believer that they are secure once they are saved to the upmost, but it also states that the believer is kept secure through the intercession of Jesus Christ. In verse 24 it stresses that the believer is eternally secure because of intercession made available by Jesus Christ, who continueth ever, hath an unchangeable priesthood.30 Kendall states that it is the continual intercession of Christ [that] guarantees salvation to every believer."31 Christs intercession is constant because He

Matt Costella, Gods Perfect Work: A Study of the Doctrine of the Eternal Security of the Believer. Foundation (1998) Harold Lindsell and Charles Jahleel Woodbridge. A Handbook of Christian Truth (Westwood, N.J.: F. H. Revell Co, 1953) 212 Matt Costella, Gods Perfect Work: A Study of the Doctrine of the Eternal Security of the Believer. Foundation (1998)
31 30 29

28

R. T. Kendall, Once Saved, Always Saved (Chicago: Moody Press, 1985) 203

ever liveth to make intercession, according to Hebrews 7:25; for the believer expresses that even though the believer will sin and upset the Father, Jesus pleads His case before God. In 1 John 2:1-2 Scripture clarifies this by stating, My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defenseJesus Christ, the Righteous One. He is the atoning sacrifice for our sins and not only for ours but also for the sins of the whole world. This passage clearly teaches that the believer will in actuality sin after he has believed, but because Jesus Christ is the advocate of with the Father and the propitiation for our sins, the believer can be reassured that their salvation is protected in Christ and that they are forgiven in the prospect of the Father. Not only does these two verses express that Christ is the believers advocate, but it also stresses that He was the carrier of the sinners punishment so that the believer will not have to pay sins damnation cost themselves. The end result of Christs intercession is that God will take notice of the support of the Son and forgive the disobedient believer because Christ was the perfect sacrifice for all mankind and paid the price of sin on the cross for all time. 32

In Revelation 12:10 it states that Satan accuses the believer and the believer accuses himself. According to Romans 8:33, no one apart from God can actually bring an accusation against the believer.33 Charles Ryrie takes to note that God is the only one who could make an accusation of the believer, but He does not pass any charges in opposition to the believer because He has already affirmed them to be innocent even though they deserve to have an accusation against them. 34

Matt Costella, Gods Perfect Work: A Study of the Doctrine of the Eternal Security of the Believer. Foundation (1998) Romans 8:33: Who will bring any charge against those whom God has chosen? It is God who justifies. Who will bring any charge against those whom God has chosen? It is God who justifies. Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Wheaton, Ill: Victor Books, 1989) 139
34 33

32

In Ephesians 4:30 it exclusively tells the believer that they are not to grieve the Holy Spirit because it is by the Holy Spirit that the believer is preserved until the day of redemption.35 Also, in 2 Corinthians 5:5, Paul tells the believers in Corinth that God is the one who has given the seal of the Holy Spirit.36 The evidence suggests that the Holy Spirit is the seal of the believers salvation, and God is the one who gives the seal. God has declared the believer without accusation because of the perfect sacrifice of Jesus Christ on the cross and because of this sacrifice the seal is eternal and it cannot be removed.37

The passage of John 10:27-29 are the most often used verses that rope the doctrine of eternal security of the believer. 38 There are four cases of the idea that Jesus sheep will never be lost in these four verses. They are: I give you eternal live (verse 28), they shall never perish (verse 28), neither shall any man pluck them our of my hand (verse 28), and no man is able to pluck them out of my Fathers hand (verse 29). All of these statements references to the safety of the sheep cannot be overlooked. When Christ is making a statement that no one can pluck them out of His hand and no man has the ability to pluck them out of His Fathers hand and that He and the Father are one, then He is making the strongest statement that is possible concerning the safety and security of His sheep. By reading this passage, one might say who are the sheep? The context within this passage visibly highlights that those who legitimately believe in Jesus Christ are the sheep.39

Ephesians 4:30: And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. 2 Corinthians 5:5: Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come. Matt Costella, Gods Perfect Work: A Study of the Doctrine of the Eternal Security of the Believer. Foundation (1998) John 10:27-29: My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand.
39 38 37 36

35

Costella, Gods Perfect Work

TIME FACTORS OF JUSTIFICATION

Whether or not justification is an act or a process is something Bible scholars have tried to determine from the time when the church began. Justification is an act that takes place once and only once. It is not repeated, neither is it a process; it is complete at once and for all time. There is no more or less in justification; man is either fully justified, or he is not justified at all. In distinction from it sanctification is a continuous process, which is never completed in this life.40 If justification is a process, than there would be no eternal security. Everyone who claims to be a believer would never know without a doubt that they are saved. 41

CONCLUSION

After looking into the issue of justification more intently, the only reasonable solution is that apart from Christ there is no such thing as justification. It is by Gods grace that He allowed His son to die on the cross to allow justification. Christ is the key and this is why He states that no man can come to the Father except through Him. There is nothing that the believer can do to earn righteousness before God, He gives it to us through His son.

40

Louis Berkhof, Systematic Theology (Grand Rapids, Mich: Eerdman, 1969), 513-514

This directly correlates with the permanency of justification. If it is not instantaneous, than there is no justification. Regeneration is an act of God in us; justification is a judgment of God with respect to us. The distinction is like that of the distinction between the act of a surgeon and the act of a judge. The surgeon, which he removes an inward cancer, does something in us. That is not what a judge doeshe gives a verdict regarding our judicial status. If we are innocent he declares accordingly. The purity of the gospel is bound up with the recognition of this distinction. If justification is confused with regeneration or sanctification, then the door is opened for the perversion of the gospel at its center. Justification is still the article of the standing or falling of the Church. (Murray, John. In Redemption Accomplished and Applied. Grand Rapids: Eerdmans, 1955, pp. 17-131.)

41

BIBLIOGRAPHY

Berkhof, Louis. Systematic Theology. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1941. Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947. Costella, Matt. "God's Perfect Work: A Study of the Doctrine of the Eternal Security of the Believer." Foundation, 1998. Dunn, James D. G. Romans 1-8. Word biblical commentary, v. 38A. Nashville: Thomas Nelson Publishers, 1988. Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: InterVarsity Press, 1994. Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985. Lindsell, Harold, and Charles Jahleel Woodbridge. A Handbook of Christian Truth. Westwood, N.J.: F. H. Revell Co, 1953. Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New Testament. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1996. Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W.B. Eerdmans, 1987. Murray, John. Redemption, accomplished and applied. Seoul: Seoul Printing Co.], 1966. (Costella 1998) Ryrie, Charles Caldwell. So Great Salvation: What It Means to Believe in Jesus Christ. Wheaton, Ill: Victor Books, 1989. Schreiner, Thomas R. Romans. Baker exegetical commentary on the New Testament, 6. Grand Rapids, Mich: Baker Books, 1998. The Results of Justification. Online: http://www.thurmans.com/biblestudies/romans/romans-5.pptx. Accessed on October 04, 2008

I ___________________________________understand that plagiarism is a crime and a violation of University policy. On my honor as a Christian I researched and wrote this paper myself without plagiarism or collaboration, and I did not accept any help for which I did not receive specific permission from the professor. I have not used any sources in this paper without attribution. I have not used the exact words of any author without using quotation marks.