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).

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

False justification Bible Justification

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).