Transcript The subject of justification is a rich, deep, and relevant subject, addressing essential aspects of both God and man and then the dependence.

The subject of justification is a rich, deep,
and relevant subject, addressing essential
aspects of both God and man and then the
dependence of man upon God. Two words
stand out as opposites in the action and
condition that we shall consider:
“Condemnation” and “justification.”
“katakrino a strengthened form of krino,
signifies ‘to give judgment against, pass
sentence upon;’ hence, ‘to condemn,’ implying
(a) the fact of a crime, e.g., Rom. 2: 1; Rom. 14:
22; 2 Pet. 2: 6….” (W.E. Vine).
“18: Therefore as by the offence of one judgment
came upon all men to condemnation; even so by
the righteousness of one the free gift came upon
all men unto justification of life. 19: For as by one
man's disobedience many were made sinners,
so by the obedience of one shall many be made
righteous” (Rom. 5).
“12: That at that time ye were without Christ,
being aliens from the commonwealth of
Israel, and strangers from the covenants of
promise, having no hope, and without God
in the world” (Eph. 2).
“dikaiosis denotes "the act of pronouncing
righteous, justification, acquittal…“ (W. E.
Vine).
“24: But for us also, to whom it shall be imputed, if
we believe on him that raised up Jesus our Lord
from the dead; 25: Who was delivered for our
offences, and was raised again for our justification”
(Rom. 4).
In the matter of “justification” (acquittal,
pronounce right), it is not that God has
granted us a retrial and based on new
evidence, found us innocent. We are guilty
without recourse and stand hopelessly
condemned!
“8: But God commendeth his love toward us, in that,
while we were yet sinners, Christ died for us. 9:
Much more then, being now justified by his blood,
we shall be saved from wrath through him” (Rom.
5).
In the circumstance of justification, notice how Christ
is the means of man’s justification; not any inherent
or acquired goodness of man!
A pertinent text regarding justification:
“1: What shall we say then that Abraham our father,
as pertaining to the flesh, hath found? 2: For if
Abraham were justified by works, he hath whereof
to glory; but not before God. 3: For what saith the
scripture? Abraham believed God, and it was
counted unto him for righteousness. 4: Now to him
that worketh is the reward not reckoned of grace,
but of debt….
A pertinent text regarding justification:
…5: But to him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for
righteousness. 6: Even as David also describeth the
blessedness of the man, unto whom God imputeth
righteousness without works, 7: Saying, Blessed are
they whose iniquities are forgiven, and whose sins
are covered. 8: Blessed is the man to whom the
Lord will not impute sin” (Rom. 4).
Romans 4 and James 2:
“Usually when Romans 4 and James 2 are
compared the comparison is regarding Paul’s
statement that justification is not by works and
James’ statement that justification is by works (Rom.
4:1-5, Jas. 2:14-26). Paul is considering
justification from the Jewish perspective.
Romans is correctly said to be a treatise on the
subject of justification by faith in Christ as opposed
to justification by deeds of the law (or of law,
3,4,7,11). Observe, Paul is focusing on Abraham
"pertaining to the flesh" (Rom. 4:1)….
Romans 4 and James 2:
…The Jew believed he could earn salvation. In
fact, if the Jew were justified by the law, he would
have to merit salvation, perfect keeping of law.
Hence, if Abraham "were justified by works, he hath
whereof to glory…," Paul argues (vs. 2). If one could
acquire salvation simply by law keeping, God would
owe such a one justification, Paul reasons in verse
four (see 11:5,6)….
Romans 4 and James 2:
…James’ prompting question was, ‘What doeth it
profit, my brethren, though a man say he hath faith,
and have not works? Can faith save him?’ (Jas.
2:14). ‘Faith’ here is faith only, no actions. James
then began to answer his question by a series of
illustrations (vs. 15-23). He concludes, ‘Ye see then
how that by works a man is justified, and not by faith
only’ (vss.24, 26). James is not considering earning
salvation (Paul’s subject), but how faith must be
active – even under God’s grace….
Romans 4 and James 2:
…Thus, Paul and James are not contradiction each
other. They are simply writing on justification from
different perspectives. Since God’s word is inspired,
there are no contradictions (2 Tim. 3:16-17).”
Some matters that justify:
 God justifies – Rom. 3: 30.
 Grace justifies – Rom. 3: 24.
 Faith justifies – Rom. 3: 28.
 Christ’s blood justifies – Rom. 5: 9.
Some matters that justify:
 Justified by the Holy Spirit – I Cor. 6: 11.
 Justified by works (active faith) – Jas. 2: 24.
Not by: Not by the Law of Moses – Rom. 3: 28.
Not by self – Luke 10: 29.
The results of justification:
 Peace – Rom. 5: 1.
 Saved from wrath – Rom. 5: 9.
 Made heirs – Tit. 3: 7.
 Pronounced guiltless of all – Acts 13: 39.
Romans and justification:
The book of Romans is a treatise on the subject of
justification. Romans especially treats justification
from the perspective of law (Law of Moses and any
law) and meritorious works (Law of Moses works
and any works).
False justification
Bible Justification
Works of law
By faith in Christ
Without pardon
Through pardon
Without grace
By grace
Without Christ
Through Christ
Without faith
By means of faith
Occasion of boasting
Boasting excluded
Other terms and conditions:
 Redeemed – Cp. Eph. 1: 7.
 Saved – Rom. 10: 9, 10.
 Born again – John 4, I Pet. 1: 23.
 Sanctified – I Cor. 1: 2.
 Sons of God – Gal. 3: 26.
 Christian – I Pet. 4: 16.
Conclusion:
Do you desire to be pronounced guiltless, not
because you are, but in view of the grace and mercy
of God expressed and extended through the sinless
Son of God?
“11: And such were some of you: but ye are
washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and
by the Spirit of our God” (I Cor. 6).