How does Paul make the case for God’s justification of us in Romans?

The word justification refers to the process or state of becoming righteous.

As used in theological circles today, it is expecting with meaning and laden with baggage carried over from the Protestant Reformation. There has been in recent centuries a tendency among biblical scholars to exclusively adopt and employ the standard Western Christian or reformed Protestant juridical definition of the word. It often seems that this understanding of justification is adopted “de facto” as the only proper way to understand the Pauline use of the word.

The word justification is used three times in the Romans.

The word group is defined in the following manner: “dike” (root word of the group, meaning right or just), “dikaios” (meaning righteously or justly), “dikaiosune” (meaning righteousness or justice), “dikaiosis” (meaning “the act of pronouncing righteous” or acquittal), “dikaioma” (meaning an ordinance, a sentence of acquittal or condemnation, a righteous deed), “dikaio” (meaning “to show to be righteous” or “to declare righteous”), and “dikastase” (meaning “to judge” or “a judge”). It appears that the word group, when taken as a whole, can convey both a sense of righteousness and justice (as a legal declaration).

This legal framework for understanding justification all hinges on the concept of justice as understood in the pagan Greek culture of the time – “dikaiosis”. The ancient, pagan Greeks, Thucydides for one, adhered to a juridical understanding of this concept as punishment. It is valid to assume that St. Paul was familiar with these pagan concepts, since this Greek culture was his immediate cultural context. The question arises: What do we do with St. Paul’s Jewish heritage and culture that was no less familiar to St. Paul, but was surely of more importance to him?

Dr. Alexandre Kalomiros in “The River of Fire” proposes that the traditional Eastern Christian and patristic view of justification is more compatible with the nature of the Christian God. He says:

"The word “dikaiosune”, 'justice,' is a translation of the Hebraic word “tsedaka”. This word means “the divine energy which accomplishes man’s salvation.” It is parallel and almost synonymous to the other Hebraic word, “hesed”, which means “mercy,” “compassion,” “love,” and to the word “emeth” which means “fidelity,” “truth.” This gives a completely other dimension to what we usually conceive as justice. This is how the Church understood God’s justice. This is what the Fathers of the Church taught of it - God is not just, with the human meaning of this word, but we see that His justice means His goodness and love, which are given in an unjust manner, that is, God always gives without taking anything in return, and He gives to persons like us who are not worthy of receiving”.

Justification is primarily an eschatological manner; therefore justification is both present and future, eliciting submission in loving response to the unmerited love of God by those who would respond in faith. So, for the Eastern Christian, it is this imparted “righteousness,” “dikaiosune”, (instead of a juridical justification) that is culminated eschatologically in the fullness of time through the mercy of God by our loving response, in faith to Him. [Source: http://orthodoxwiki.org/Justification]

The issue of which doctrine of salvation is true has enormous implications for one’s life. If the Protestant doctrine of salvation is true, the Orthodox doctrine of salvation is “anathema”, and all things done to attain salvation in Orthodoxy are worthless. On the other hand, if the Orthodox doctrine of salvation is true, then Christ has mandated that one must come into communion with the Orthodox Church to partake of her Holy Mysteries. The truth about this matter concerns nothing less than the salvation of our soul. Protestants and Orthodox share one thing in common: the firm belief in the inspiration of the Holy Bible. Hence, let us learn what the Bible says on this matter.

As St. Basil the Great said: “Let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the word of God, in favor of that side will be cast the vote of truth.” [Source: http://orthodox-apologetics]

Once again, justification is defined as the act of God by which he imputes the righteousness of Christ to a believer and declares that person to be forgiven of all sins, thus pronouncing the person righteous in his sight:

38 “Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. 39 Through him everyone who believes is set free from every sin, a justification you were not able to obtain under the Law of Moses. (Acts 13:38-39)

5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, (Romans 4:5)

25 He who was delivered over because of our transgressions, and was raised because of our justification.(Romans 4:24)

It is a declarative and “Therefore, there is now no condemnation for those who are in Christ Jesus, judicial act of God” ( Romans 8:1); and “But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation”—(Colossians 1:22), based on the righteousness of Christ (23 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification - Romans 4:23-25), rather than an infusion of holiness into a believer or a change in their character. It changes the position of a believer and puts them into a right standing with God, but is distinct from the dispositional change of that person’s heart or the actual altering of their spiritual condition. It is apprehended by a believer’s faith in Christ’s effective work (16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified - Galatians 2:16), which he accomplished through living a sinless life and his subsequent death on the cross:

8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. 9 Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! 10 For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! 11 Not only is this so, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation – (Romans 5:8-11); and 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.” – (Galatians 3:13).

A proper understanding of justification only comes out of an adequate understanding of sin and God’s wrath against it (18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness - (Romans 1:18).

Knowing that the living God is a Holy God, we know that his only response toward sin, uncleanliness, and un-holiness is one of repulsion:

21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God – (Galatians 5:21)

5 For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God – (Ephesians 5:5)

5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry – (Colossians 3:5)

In the just universe that He created, He cannot but condemn the whole human race, including each individual, who has sinned and continues to, sin:

23 for all have sinned and fall short of the glory of God, - (Romans 3:23)

23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord – (Romans 6:23)

When we realize the serious consequences of sin, then we feel the need for justification.

33 Who will bring any charge against those whom God has chosen? It is God who justifies. 34 Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. – (Romans 8:33-34)

Justification is best understood as seen in the context of a judicial court of law.

8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. – (Romans 5:8)

Being sinners, we as humans are deserving of punishment and death. Justification means that God, as the universal judge, acquits us of our guilt and declares us as righteous.

21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. - 2 (Corinthians 5:21)

The very righteousness of Jesus Christ is transferred to our account and we are seen as if we had never sinned nor been a sinner, as if we had been as perfectly obedient as Christ was obedient for us:

18 Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. 19 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. (Romans 5:18-19).

From our human point of view, faith in the finished work of Christ is the only thing that is required for us to be declared righteous: 28 for we maintain that a person is justified by faith apart from the works of the law – (Romans 3:28)

We receive this gracious gift of God by faith:

22 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile –(Romans 3:22)

4 Now to the one who works, wages are not credited as a gift but as an obligation. – (Romans 4:4)

24 So the law was our guardian until Christ came that we might be justified by faith. 25 Now that this faith has come, we are no longer under a guardian. – (Galatians 3:24-25)

We do not merit it in any way by good works, reformed behavior, or resolutions to never sin again:

16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified. (Galatians 2:16).

Even our faith is not an act that merits justification; it is by faith that we enter into union with Christ so that as a result his righteousness is declared to be our righteousness. Faith is the instrument by which we embrace Christ, our righteousness:

30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. (1 Corinthians 1:30).

The effects of justification upon those of us who are justified are twofold.

On the one hand, having been declared righteous, we are forgiven of our sins and liberated from the negative consequences and punishment thereof:

30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. (Romans 8:30)

On the other hand, the positive benefits of being justified include both a legal standing as children of God:

12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— (John 1:12)

15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, “Abba, Father.” 16 The Spirit himself testifies with our spirit that we are God’s children. 17 Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (Romans 8:15-17)

26 So in Christ Jesus you are all children of God through faith, (Galatians 3:26)

4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship. 6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir. (Galatians 4:4-7)

…and the right to inherit eternal life:

16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (John 3:16)

7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. (Titus 3:7).

Earlier I mention the verse from Romans 8:33: “Who will bring any charge against those whom God has chosen? It is God who justifies.” - So this raises the question: who can accuse you before God? Who has any right to bring an accusation against you? Many times we do a good of condemning ourselves because we are basing life on how we feel or the circumstances around us. However understanding this truth as written in the Word of God will help us to overcome these emotions.

What an amazing thing to be justified before God.

Here, once again we will exam the Greek word “dikaioō”. The Greek word here denotes to be “just” or “innocent”, “to be free and righteous before God”. The way it is used is as a verb, which means it's an action; God is showing us to right or righteous before him. The stress of this sentence lies upon the word God, meaning that this action of justifying is based solely upon Him, not us. So if God is the one who is justifying us, or declaring us right, innocent, free and righteous, who can say otherwise. Who can condemn us?

The same Greek work is used in Romans 4:5:

"However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness" (τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,)

God justifies the believing sinner on the ground of Christ's death, since the propitiation for sin was perfect and complete; Christ was raised from the dead. His resurrection was the counterpart to the offering for sin and appeasing God's wrath against mankind. Since Christ was raised from the dead, it proves that this sacrifice was more than enough to bring us into right relationship with him. On the bases of this gift in Christ, God justifies the wicked; which literally means that God was showing those with faith in Christ to be right or righteous before him. What an amazing thing.

So let’s look in the Old Testament.

In Exodus God told Moses to be careful when judging the people, he wanted them to be proved innocent first because he did not justify or acquit the wicked.

"Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty" (Exodus 23:7).

God only acquits the innocent. Did God change?

No, Hebrews tells us that He is the same yesterday, today and forever (Hebrews 13:8).

What changed is that by faith in Christ we are guiltless before God. If we are guiltless then He will acquits us. He was our substitution for sin and so by accepting this substitution the payment for sin was provided in Jesus. If sin's taken care of then we are innocent before God. He justifies us on the bases of Christ's death; which means we are free and innocent before Him because Christ was raised from the dead proving that it worked.

What a marvelous thing to know.

Understanding this will enable us to live life without condemnation. John reminds us in 1 John 3:20: "whenever our hearts condemn us. For God is greater than our hearts, and he knows everything". All you have to do is to remind yourselves of this wonderful truth, God is the one who justifies... not even you can condemn.

I mentioned earlier few verses here and there from Romans, so let’s really talk about justification, which is the theme of the book.

The great theme of the epistle of Paul to the Romans is rightly stated in Romans 1:16-17:

"For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith."

The apostle Paul then proceeds to show that all men are in need of justification (1:18-3:20).

The Gentiles (Romans 1:18-32) are in need of justification because they rejected God (Romans 1:18-23) and went down the pathway of uncleanness (Romans 1:24-25), vile passions (Romans 1:26-27), and a reprobate mind (Romans 1:28-32). The Jews (Romans 2:17-3-8) are in need of justification because they were violators of God's law (Romans 2:17-29) and displayed a lack of faith in God's promises (Romans 3:1-8, esp. verse 3). Paul's conclusion: "...for we before laid to the charge both of Jews and Greeks, that they are all under sin" (Romans 3:9, cf. 3:10-20).

How can man be justified if all are under sin?

The apostle Paul answers this question in Romans 3:21-31. Men can be justified in the sight of God through faith in Jesus Christ. The careful Bible student will notice how many times Paul mentions "faith" in this section (Romans cf. 3:22, 26, 27, 28, 30). God is the "justifier of him that hath faith in Jesus" (Romans 3:26). One can picture the Jewish reaction to this declaration. To them, justification came through being a Jew, circumcision, and the Law of Moses, not through Jesus Christ.

Paul anticipates their objection. He asks: "Do we then make the law of none effect through faith?" His answer: "God forbid: nay, we establish the law" (Romans 3:31). That is, through our preaching that men are justified by faith in Jesus Christ, we are confirming the law. The Law of Moses directed men to Jesus Christ. Paul would say to the churches of Galatia that "the law is become our tutor to bring us unto Christ, that we might be justified by faith" (Galatians 3:24). Paul, himself as a Jew, came to this realization. What was his reaction when he learned that man is not justified by the works of the law but through faith in Jesus Christ? He said: "even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified" (Galatians 3:16).

To illustrate the fact that men are justified by faith, the apostle Paul mentions the example of Abraham:

What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:7 “Blessed are those whose transgressions are forgiven,whose sins are covered.8 Blessed is the onewhose sin the Lord will never count against them.”9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless, 15 because the law brings wrath. And where there is no law there is no transgression.16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.” 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.” 23 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification. (Romans 4:1-25)

Abraham was justified apart from works of law (Romans 4:1-8, 13-15). He was justified before being circumcised (Romans 4:9-12). How could Abraham be justified apart from the Law and before being circumcised? His faith was in God (Romans 4:16-25).

It behooves us to consider the meaning of faith at this time.

In reference to Jesus, Thayer, for example defines faith as: "a conviction, full of joyful trust, that Jesus is the Messiah - the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ" (Thayer's Greek-English Lexicon of the New Testament, 511).

This is perfectly illustrated in the example of Abraham. When God commanded Abraham to offer his son Isaac upon the altar, the scripture says:

"Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified and not only by faith" (James 2:22-24).

Paul and James are in perfect harmony when speaking about how a man is justified. Man is justified by an obedient belief in Jesus Christ. Some might object and state that Paul is against works. Not so. Paul affirms that we are saved by works of obedience. When speaking of the judgment of God, Paul says that God "will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life" (Romans 2:6-7). Notice, it is those who seek for glory, honor, and incorruption that God will give eternal life.

In Romans 6:17, Paul exclaims, "but thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered."

What teaching were the Romans obedient to?

The context determines the answer. Paul says that they "were baptized into Christ Jesus" (Romans 6:3-7). Abraham was justified in the sight of God because he had an obedient faith.

What about us today?

Paul says, "Now it was not written for his sake alone, that it (righteousness) was reckoned unto him; but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead..." (Romans 4:24-25). When we render obedience to the gospel we are justified by grace through faith.

What are the results of justification?

Paul answers this question in Romans 5:1-5.

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God. 3 Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; 4 perseverance, character; and character, hope. 5 And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.(Romans 5:1-5)

We have peace with God. At one time we were alienated from God and enemies of God because of our evil works (Colossians 1:21). However, as a result of the sacrifice of Jesus on the cross (Romans 5:1-11) we can enjoy reconciliation with God (Romans 5:11).

This is theme of the Bible first announced in Genesis 3:15. This is the theme behind the promises made to Abraham in Genesis 12 and 15. This is the theme behind the Law of Moses. This is the theme that the gospel reveals. The good news reveals how man can be just in the sight of God and have fellowship with Him (cf. Romans 1:16-17; 3:21-22; Galatians 2:16). In a marvelous way, the epistle of Paul to the Romans helps us see clearly the great theme of the Bible...justification.

The epistle of Paul to the Romans helps us also to see that great love that God has for us.

He wants us to be justified.

Paul says:

"But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being justified by his blood, shall we be saved from the wrath of God through him" (Romans 5:8-9).

With these thoughts from the book of Romans in mind, we can clearly see the importance of justification. The choice of whether or not we will be justified in the sight of God is up to us. We can continue down the path of sin and be separated from God for all eternity (cf. Rom. 2:5, 8-9; 6:23) OR we can be justified and receive eternal life that is in Christ (cf. Rom. 6:23).

Sources:

http://www.biblegateway.com/
http://orthodoxwiki.org
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Prof. Dr. Joanis Karavidopulos - Uvod u Novi Zavet I, Beograd 210
Arhiepiskop Averkije (Tausev) – Pravoslavno Tumacenje Novoga Zaveta, Beograd 2006
Arhimandrit Firmilijan – Tumacenje Jevandjelja sa besedama, Linc-Austria 2003
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СВЕТИ ИГЊАТИЈЕ БРЈАНЧАНИНОВ: ЕНЦИКЛОПЕДИЈА ПРАВОСЛАВНОГ ДУХОВНОГ ЖИВОТА (Места из дела светитеља Игњатија Брјанчанинова одабрао је и распоредио свештеник Сергије Молотков).
Протојереј др ЈОВАН БРИЈА: РЕЧНИК ПРАВОСЛАВНЕ ТЕОЛОГИЈЕ Превео с румунског Епископ источно-амерички Господин Митрофан (Кодић) Београд,1999.
Свети ТЕОФИЛАКТ Охридски ТУМАЧЕЊЕ ПОСЛАНИЦЕ РИМЉАНИМА Наслов оригинала: Μακαριωτάτου Θεοφυλάκτου `Αρχιεπισκόπου `Βουλγαρίας ΠΡΟΣ ΡΩΜΑΙΟΥΣ ΕΠΙΣΤΟΛΗΣ ΕΞΗΓΗΣΙΣ Превела: Антонина Пантелић Серија: Библиотека Образ светачки, књига 74 Издаје: Православна мисионарска школа при храму Светог Александра Невског Издато: 2004.Штампа: "Будућност" – Београд Тираж: 500