JUSTIFICATION BY FAITH

JUSTIFICATION BY FAITH

                                                                 Introduction

The sweetness with the Christian faith that no other religion can boast about is on the concept of God’s intervention on the lives of people to reconcile them back to his kingdom. The doctrine that is central toward the faith of Christians is known as justification. Of late, the doctrine has been facing criticisms and questionings from text-critical scholars in several cases, and some went to the extent of denying the tenets of it. The concept that has been receiving most frequent criticisms is that of Christ’s imputed righteousness, and some scholars have accused it of being unbiblical. The central argument that this paper will focus on is that doctrine of justification presents reliable evidence to refute some of the scholar’s perspectives, which present the doctrine in contrary to imputing Christ’s righteousness by God to man[1].

                                        Definition of justification

Many scholars have made a remarkable effort to construct the appropriate definition of the term justification with reference to the book of Romans. The term is traced in two places in the new testaments, which are the book of Romans 5:18 and 4:25. It is used to refer to the act of God to declare humans free from guilt and adequate before Him. Apart from the biblical meaning, different scholars have also defined the term differently. According to Louis Berkof, he defines the term as a judicial act of God of declaring that all the claims that have been put by the law are satisfied to all sinners based on the righteousness of His only son Jesus Christ[2]. The definition by Wayne Grudem agreed to that of Louis in that he defined the term as an instantaneous legal act of the supreme God who believes that the sins of humankind had been declared righteous in His sight through the blood of his begotten son Jesus Christ[3].

                       The Righteousness Imputed to Man is not Man’s Faith.

Before one presenting the evidence that is found in Romans for the protestant perception of imputation, one needs to start by presenting the data which confirms that any inherent nature of the doctrines is located in the book of Romans. This will respond to the claims of scholars like Gundry, who believed that faith of man is the righteousness reckoned to him. These claims were against the in contrast righteousness of the Christ to the believers[4]. The evidence of this analysis is found in Roman 4:2-4.

Paul further argues that the justification of man comes by the grace of God as a result of man’s faith and does not undo the predetermined laws but rather upholds them[5]. He asserts that “His thesis was already a principle in the old testament. Moo points out that there is a strong relationship between work and justification. Still, Paul points out that even Abraham himself did not perform work that would allow him to be justified before God, but through grace, he was justified[6]. He quotes a verse from genesis 15:6, which says that “Abraham believed God, and it was counted to him as righteousness.” The concept of God crediting righteousness to Abraham in the book of Genesis 15:6 is directly connected to Romans 4:2 to provide evidence that Abraham was justified before the lord not just because of the work that he did but just through the grace. The main idea that Paul was trying to convey is that God only justifies human beings by counting them righteous[7]. He emphasizes that for the requirement of God towards righteousness to be met, the imputation of righteousness to man is a must. Thus, Paul believes that crediting or imputing the work of God is vital for one to be considered righteous.

Following his emphasis on the requirements for a man to be righteous, Paul shifts his attention to explaining the origin and nature of righteousness. He places the general idea of imputation in the context of debts and wages in Romans 4:4-5. Paul seems to be speaking in terms of external behavior (wages) as being credited to man instead of something internal (faith) that will be treated as righteousness. He argues that the righteousness that Abraham received had nothing to do with his work or behavior, but instead, he even affirms this argument further by describing the behavior and actions of Abraham as being “ungodly” in Romans 4:4-8. This argument goes against the beliefs of Jewish Traditions during the first century. This argument leads to the general conclusion that there is no textual evidence that could locate the origin of righteousness apart from the external sources and hence the wages. When Paul argues that the faith of Abraham “is credited righteousness,” he does specifically mean that the constituents of righteousness is faith, but instead, he tries to suggest that the faith that Abraham had connects him to the imputed righteousness that God had promised[8]. One of the daunting questions that arise from this argument is, where does righteousness precisely originate from? The answer to this question can only be traced from the book of Romans 5:18-19.s

                                                       Basis of justification

                                                   The Death of Jesus Christ

Many scholars have strained much to determine the origin or rather the basis of justification. Some have argued that the basis of justification is work. However, this argument seems irrational because it means that people can be justified though other humankind rather than through God[9]. This argument means that good work is considered as adherence to the law. In the book of Romans 3:21-22, St.paul emphasizes that the law doesn’t save, but salvation is only through Christ. “The saving righteousness of God is not available through the law, but has been revealed through the death of Jesus Christ.” He further states in Colossians 1:14 and Ephesians 1:7 that the redemption of human beings is in Jesus Christ. He pointed out that deliverance can only occur when a sinner develops trust in Christ Jesus. There is a strong correlation between forgiveness of sins and redemption as confirmed by 1 Corinthians 1:30, Ephesians 1:7, and Colossians 1:14, which agree that Christ was made the redeemer of humankind[10]. The only possible way of payment will be through the cross, and this applies to everybody who believes and justifies the believer before the supreme God. The argument of Paul confirmed this argument in the book of Romans 4:3, which shows that whoever doesn’t work but trusts in God, who justifies the ungodly, his faith is reckoned as righteousness. With regard to this argument, David was able to pronounce blessing to every man to whom God reckons righteousness apart from their behaviors or work. This leads to the general belief that those who are Christ righteous are considered to be believers. In Romans 5:17, Paul states that everybody who believes is the ones who receive the gift of righteousness[11]. The fundamental role of the gospel is to affirm that God declares any believer to be righteous or just on the basis of Christ’s faultless righteousness rather than on the foundations of the actual state of the holiness r righteousness of the believer.

                                              God’s Grace Allowed Jesus to Die.      

For the grace that God had, He allowed His only son to die on the cross as a consequence of the sins of man. This grace can be defined as undeserved favor that he does to humankind. However, it is not possible for a man to earn favor from God. Thus the only way that humans can be declared righteous is through the salvation that God gives to all men by grace will be entirely from man’s work[12]. Paul points it out clearly in the book Ephesians 2:8-9 that “For the grace, you have saved through faith; and this is not your own doing it is the gift of God-not because of works, least any man should boast”[13]. This chapter shows that grace is explicitly put on value or work because it is willing to justify every human who will be ready to become a believer. Clearly, the obligations of God were not to attribute the righteousness of Christ or attribute to sins of man to the believer. It only by the grace that He decided to do this for the sake of the believers. One of the most important theological terms that Paul focused on much is grace. Moo notes, “He uses it typically not to describe a quality of God but how God has acted on Christ: unconstrained by anything beyond his own will. God’s justifying verdict is unmerited. People have done and can do nothing to earn it”[14]. According to the argument of Paul, man cannot attain justification through the law or work, and this forms the fundamental of the core of his conviction[15]. The argument is evidenced in Romans 13-16,11-6 and 4:3-5. These claims are also clarified in Romans3:22 and 3:24. It is thus clear that justification is a matter of grace that God has on humankind, a subject of faith that human beings have.

                                                  Assurance of justification

From the clarifications above, every individual is justified by faith. There is no evidence from the scripture that any believer is justified on the basis of the innate goodness of their faith. The scripture doesn’t also allow believers to think that their faith alone can make them secure favor from God. In the real sense, the scripture shows that the believer is justified “by means of” their own faith[16]. This concept helps man to understand that faith is just an instrument through which justification is offered to the believers, but on itself, it cannot guarantee one to earn favor or merit with God. Romans 5:27-19 states that even those who believe are worthy justification only as a result of virtues of the work of Christ. The Scripture in Greek states that man can be justified dia posie, ek posteos, or postos. This is found in Galatians 2:16; Romans 3:25, 28, 30, and Philippians 3:9[17]. The proposition dia that is used in Greek scripture is used to target the fact that through faith, the believers are able to accept Christ and the righteousness associated with Him while the preposition ek is used to show that faith comes before personal justification of the believer, as well as the origin of justification of the believers, is in faith[18]. At no given instance that the scripture ever pointed out that the believers can be justified on account of their faith. This shows that no time or situation that justification can be earned through faith, but faith is nothing but just a subject of justification. If this argument is considered to be true, then faith can only be a commendable work that man does, and this would lead to the introduction of the doctrine of justification via work, an activity that Paul frequently opposes throughout in Galatians 2:16,21; 3:11 and Romans 4:34,3:21,27 and 28[19].

Different scholars have battle concerning the nature of faith, as addressed by Paul and James. James argues that the kind of faith that fails to express itself that is considered to be good is not worthy of being called accurate faith, and it cannot lead to justification[20]. The difference that arises between James and Paul is due to the nature of the opponents that each must deal with. The adversaries that Paul had to deal with were the legalists who based their justifications on the demands of the law while the adversaries that James was dealing with were the Antinomians who believed that they have faith, but in the real sense, their faith was satisfied on academic truth. As a result, they could not accept the prerequisites associated with good work. Consequently, James was forced to emphasize that faith that lacks work or action is a dead faith, which was contrary to faith that justifies[21]. Faith that is considered to be true is the one that is fruitful in good works.     

                                      The fruits or results of justification

                                               Peace with God

When a believer is assured of justification, then he/she is at peace with God[22]. They are sure that they have skipped God’s wrath that is meant for the sinners. They are psychologically set to enjoy eternal life in heaven and not damning in hell. The book of Galatians 3: 26-27 and Hebrews 11 gives a detailed description of the peace that a believer gets after getting assurance that he/she is justified. The book of Galatians states that “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourself with Christ. The justified person is no longer tormented by questions of his relationship with God arising from the fact that he is a sinner. Sinner though he is, he is at peace with God because of what God has done for him”[23]. The assurance grace that is abounded by God through the scripture brings peace to every believer.

                                                               Good Works

One of the many things that follow after justification is the desire that a believer develops of doing good work every time. As pointed out by James, there are strong recommendations to man that faith should always be followed by a desire to do good work. James emphasized that the two cannot be separated at any given time. He argued out that “True faith will manifest itself in good works, and these works will testify before men of the righteousness of him that possesses such a faith. The justification of the just by work confirms the justification by faith”[24]. When a believer is fully justified, he seeks comfort in serving others and tries to show them the kind of love similar to that Jesus Christ bestowed to them by dying on the cross for the sake of the sinners.

                                                  Glory in Tribulation

Tribulation is a product of justification. When a believer can remain firm through the period of tribulations, then this becomes a clear indication that of faithfulness. Through the process of tribulations, God inculcates patience in believers, which in turn leads to the development of admirable character, which brings about hope. The Holy Spirit is the medium through which God brings revelation of love to the believers, as evidenced in 2 Corinthians 5:5; 1:21-22.

In the process of experiencing tribulations, the believers should be joyful since the tribulations are Godly strategy that is aimed at shaping and molding the believers to a more productive way that will benefit God in His kingdom[25]. The book of James 1:2-4 states, “Consider it pure joy, my brothers, whenever you face trials of many kinds because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything”[26]. The main aim of God using tribulations in the life of a believer is to harden and modify them in the ways that He wants or put them in the most beneficial forms. God can never use the tribulations in the life of unbelievers because it is not a tool in the modification of the life of the unbeliever. God only sees the need to shape and mold His children who have been justified for salvation through Jesus Christ.

                                               Time Factors of Justification

The Bible scholars had tried to determine whether justification is a process or an act from the time when the church began. If it is considered as an act, then it means that it only takes place once and stops there and cannot be repeated. “There is no more or less in justification; man is either fully justified, or he is not justified at all. In distinction from it, the sanction is a continuous process, which is never completed in life”[27]. However, if justification is considered as a process, then it implies that there is no eternal security, and everyone who might be a believer at one time may be unsure of whether he will, remain justified throughout or the justification status will change with time[28].

                                                              Conclusion

After paying keen attention to definition and requirements for justification, it becomes clear that the only that a believer can be justified is through Jesus Christ. If Christy is omitted in the process of our act of justification, then it loses its meaning and can never occur. Jesus Christ is the key building block for justification, and this is confirmed by His statement that “no man can come to the Father except through Him.” This statement means that there is nothing that can be done by believers to earn righteousness before God directly. The righteousness can only be given to the believers through His son Jesus Christ.

                                                              Bibliography

Berkhof, Louis. Systematic Theology. Grand Rapids, W. B. Eerdmans pub. Co, 1941.

Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947.

Costella, Matt. “God’s Perfect Work: A study of the Doctrine of the Eternal Security of the Believer.” Foundation. 1998.

Dunn, James D. G. Romans, 1-8. Word biblical commentary, V, 38A. Nashville: Thomas Nelson Publishers, 1994.

Gruden, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985

Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New Testament. Grand Rapids, Mich: W. B. Eerdmans Pub. Co, 1996.

Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W. B. Eerdmans, 1987.

Murray, John. Redemption accomplished and applied. Seoul: Seoul Printing Co.], 1966. (Costella 1998).

White, James R. Justification by Faith. Crown Publications (MA), 1990.

[1] Gruden, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

[2] Berkhof, Louis. Systematic Theology. Grand Rapids, W. B. Eerdmans pub. Co, 1941.

[3] Gruden, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

[4] White, James R. Justification by Faith. Crown Publications (MA), 1990

[5] Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947.

[6] Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New

[7] Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New

[8] Dunn, James D. G. Romans 1-8. Word biblical commentary, V, 38A. Nashville: Thomas Nelson Publishers, 1994

[9] White, James R. Justification by Faith. Crown Publications (MA), 1990.

[10] Murray, John. Redemption accomplished and applied. Seoul: Seoul Printing Co.], 1966. (Costella 1998).

[11] Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947.

[12] Costella, Matt. “God’s Perfect Work: A study of the Doctrine of the Eternal Security of the Believer.” Foundation. 1998.

[13] Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947.

[14] Gruden, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

[15]. Murray, John. Redemption accomplished and applied. Seoul: Seoul Printing Co.], 1966. (Costella 1998).

[16] Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W. B. Eerdmans, 1987.

[17] Chafer, Lewis Sperry. Systematic Theology. Dallas: Dallas Seminary Press, 1947.

[18] White, James R. Justification by Faith. Crown Publications (MA), 1990.

[19] White, James R. Justification by Faith. Crown Publications (MA), 1990.

[20] Costella, Matt. “God’s Perfect Work: A study of the Doctrine of the Eternal Security of the Believer.” Foundation. 1998.

[21] Murray, John. Redemption accomplished and applied. Seoul: Seoul Printing Co.], 1966. (Costella 1998).

[22] Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New Testament. Grand Rapids, Mich: W. B. Eerdmans Pub. Co, 1996.

[23] Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W. B. Eerdmans, 1987.

[24] Costella, Matt. “God’s Perfect Work: A study of the Doctrine of the Eternal Security of the Believer.” Foundation. 1998

[25] Moo, Douglas J. The Epistle to the Romans. The new international commentary on the New Testament. Grand Rapids, Mich: W. B. Eerdmans Pub. Co, 1996.

[26] White, James R. Justification by Faith. Crown Publications (MA), 1990.

[27] Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich: W. B. Eerdmans, 1987.

[28] Costella, Matt. “God’s Perfect Work: A study of the Doctrine of the Eternal Security of the Believer.” Foundation. 1998