JUSTIFICATION

Romans 5:1-10

The question of man’s justification before God was raised early in man’s history. In the Book of Job we read, “How should man be just with God?” (Job 9:2), and “How then can man be justified with God?” (Job 25:4).

In the New Testament the Apostle Paul, chief exponent of the doctrine of Justification, developed it more fully. After his conversion, and during his visit to Antioch in Pisidia, he said, “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” (Acts 13:38-39). Paul says that forgiveness and justification are made possible through Jesus Christ, but he makes it clear that the two are not identical. If a criminal is found guilty and convicted of a crime, he may be forgiven by the offended party and even pardoned by the governor, but he remains guilty of his offense. His guilt was established and the court records carry it as such. He has been forgiven but not justified.

The Apostle is saying that God does two things for the guilty but believing sinner that no man can possibly do for another; that is, He both forgives and justifies. Justification is more than forgiveness. We can forgive another for his wrong, but we can never justify him. Forgiveness assumes guilt; therefore, the guilty one cannot be justified. On the other hand, if we justify a man, then he needs no forgiveness, because justification assumes no guilt. But since all men are both guilty and condemned sinners before God, all need both forgiveness and justification before entering the Kingdom of God.

Justification is the judicial act of God, by which He pardons all the sins of those who believe, 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 of sin, justification declares that all the claims of the law are satisfied in respect of the justified. 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 (Romans 5:1-10). Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26.

God's problem in redeeming man was to justify the sinner without condoning or justifying his sin. God could not compromise in judgment and treat sin lightly. Law and justice demanded the death penalty for every sin (Ezek. 18:20; 18:20). The law, Romans 2:13, said "But the doers of the law shall be justified." But the question facing God was: "What man could keep the law perfectly? (Rom. 3:23)" God's solution was to send His son to be the man to live the perfect life according to the law, gain the righteousness and then give it as a gift to the believing. 

We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ's own righteousness when He looks at us. This meets God's demands for perfection; thus, He declares us righteous—He justifies us.

Romans 5:18-19 sums it up well: “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have assurance of salvation. It is the fact of justification that enables God to begin the process of sanctification and thus the doctrine of justification by faith does not lead to licentiousness (Romans 6:2-7). Good works, while not the basis, are the certain consequence of justification (Romans 6:14; 7:6).

The sole condition on which this righteousness is imputed or credited to the believer is faith in 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 (Romans 1:17; 3:25, 26; 4:20, 22; Philippians 3:8-11; Galatians 2:16).

The sinner is declared righteous. The key word is “declared.” We are sinners who have failed to what God wants us to be. Jesus Christ died for our sins. He died in our place on the cross. The moment we trust in Christ His blood cleanses us of all our sins. God pronounces us acquitted. It is a once and for all act of God whereby He declares us righteous in His sight (II Corinthians 5:21).

It is important to keep in mind that justification does not refer to any subjective change wrought in a person's disposition, but is solely an objective change in his standing in relation to God's law. Justification has solely to do with the legal side of salvation. It is the sentence of the judge.

Only God can justify a man; no man can justify another man. The tribunal of Heaven differs from all earthly tribunals. The source of justification must be in God. A governor, or the President, can pardon a guilty and condemned criminal, but neither can reinstate the criminal to the position of an innocent man (Deuteronomy 25:1). If a man is not guilty of a charge made against him, he should be justified. But in the case of biblical justification, all men are sinners, and since all sin is against God, He only must be satisfied. “. . . whom He (God) called, them He also justified . . .” (Romans 8:30). “Who shall lay anything to the charge of God’s elect? It is God that justifieth” (Romans 8:33). “. . . That He (God) might be just, and the Justifier of him who believeth in Jesus” (Romans 3:26). Indeed, only God can justify sinners.

Paul’s summary of his argument of this great truth lists the blessings which accompany it. Here is the believer’s heritage in Christ. These results of justification are given to us in Romans, chapter 5. Paul commences in verse 1 with the word “therefore.” This word definitely connects that which is to follow with that which has been said in previous chapters. It gathers up the truth of what precedes and sheds light upon the truth about to be affirmed. We began with man down in the depth of sin, both guilty and condemned before God. Then we see the love and grace of God, in sending Jesus to die in the sinner’s place and for sin, showing that the sinner could be justified before God, “through the redemption that is in Christ Jesus.” “Therefore,” says Paul, “in view of what God in His Son has done for man, these are the blessings that pour forth from God to all who receive His justifying grace.”

A. We Have Peace With God (v- 5:1)

B. We Have Access to God (v-2)

C. We Rejoice in Hope of the Glory of God (v-2)

D. We Glory in Tribulation (v-3)

In light of the teaching of justification, Christians and the church today must reevaluate their thinking. Instead of guilt, God offers forgiveness and peace. Instead of condemnation and always trying to measure up and never being able to, God grants absolution. Instead of a works program, God pronounces “paid in full.” These aspects and more of the teaching of justification can and will transform or revolutionize the life of the believer in particular and the church in general, and the non-Christian that God grants mercy to. God can do nothing more to save you. Heaven was bankrupt to make you righteous. He did all that He could do.