The preachers quoted here explain justification as a legal term: the verdict of a judge. They describe it as an act of sheer grace, wholly free to the sinner, made possible by redemption and received only by faith, and they say it gives access into God's presence.
To justify, dikaioo, is to declare righteous.1 It is the language of the courtroom: Israel's judges were to "justify the righteous, and condemn the wicked" (Deuteronomy 25:1). In Paul it is the opposite of condemnation: "It is God that justifieth. Who is he that condemneth?" (Romans 8:33-34).
Paul's teaching is that God gives this verdict to sinners who believe. "A man is justified by faith without the deeds of the law" (Romans 3:28). God is the one who "justifieth the ungodly" (4:5). The result is settled: "being justified by faith, we have peace with God through our Lord Jesus Christ" (5:1).
The ground is not the believer's faith but Christ's righteousness, received by faith. "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). Paul wanted to be found "not having mine own righteousness ... but that which is through the faith of Christ" (Philippians 3:9). The Westminster Shorter Catechism defines it: "Justification is an act of God's free grace wherein he pardons all our sins and accepts us as righteous in his sight only for the righteousness of Christ imputed to us and received by faith alone."2
This was the central issue of the Reformation. The Council of Trent taught that justification includes the inward renewal of the person and condemned the teaching that the sinner is justified by faith alone. The Reformers replied that renewal always accompanies justification but is not its ground.
That is how they read James, who says "by works a man is justified, and not by faith only" (James 2:24). Paul speaks of how a sinner is accepted before God; James of how real faith is shown.
The practical fruit is given in Romans 5:1-2 and 8:1: peace with God, access into grace, hope of glory, and "no condemnation to them which are in Christ Jesus".
- Strong's Greek 1344, dikaióō: "to render (i.e. show or regard as) just or innocent".
- Westminster Assembly, Westminster Shorter Catechism, "What is justification?".
In their own words
Each line below is quoted exactly from a sermon on this site. Follow the link to hear or read it where it was said.
Justification is a legal term, and this is very, very important.
Paul Washer
in Blessed Justification
Listen at 18:44
Justification is the idea of a tribunal, of a judge, so to speak.
John Nelson Darby
in Letter: 23f 47 G v Wigram, -, October 7th, 1841
Read in context
Justification is an act of sheer grace on God's part, and because this is so it can only be appropriated by faith.
G.W. North
in Faith - the Substance
Read in context
Justification is perfectly gratuitous so far as we are concerned, nothing being required of us in order to it, either in the way of price and satisfaction or preparation and meetness.
A.W. Pink
in The Doctrine of Justification 6. Its Source
Read in context
Justification is only possible because of redemption.
G.W. North
in Justification
Read in context
Justification means that I have access into the very Holy of Holies, into the presence of God.
Gareth Evans
in Justified by Faith
Listen at 11:23
What Scripture says
- Romans 3:28 justified by faith without the deeds of the law
- Romans 5:1 being justified by faith, we have peace with God
- 2 Corinthians 5:21 made the righteousness of God in him
- Galatians 2:16 not justified by the works of the law, but by the faith of Jesus Christ
- Romans 8:1 no condemnation to them which are in Christ Jesus
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