#94. Romans 3:24 – A Word Study, Part 2 (Justification Series, Part XVII)

Part III: Our Justification, Confirmed

Being justified gratuitously in His grace…

Continuing our Word Study – On to Acts!

Having shown that men cannot self-justify where the entirety of the law must be taken into account, Luke builds on this conclusion once in Acts 13:39–

“Let it then be known to you, men, brethren that through this One is being announced to you the pardon of sins, and from all from which you could not be justified in the law of Moses, in this One everyone who is believing is being justified.”

First, the fact that both the “pardon of sins” and “justification” is in view here, shows conclusively that the two are not the same topic, but are two distinct concepts which must be handled separately.

Second, Paul concludes here what he explains in more detail in Rom. 1:18-3:20 – that under law, no flesh at all shall be justified in His sight! Under the law of Moses, the “all” from which Israel could not be “justified” were their underlying sin, since through law is the recognition of sin (Rom. 3:20.)

Thus the gateway for Paul’s message is perfectly set up: it cannot be on the premise of human action in which one is fully justified. It is only on the premise of belief in which the Israelite would be justified.

Even still, this justification discussed in Acts only related to Israel’s promised kingdom. The introduction of Acts shows us that Luke does not extend beyond this boundary into the righteousness of God imparted in Romans (which was not written until Paul’s time in Greece, in Acts 20:3,) and thus still related to an act of belief on the part of the Israelites. Yet unlike pardon, justification, once given, cannot be revoked. Those who sought a justification through law-keeping would be given one through belief only, which acquitted all faithful servants under law and enabled their resurrection at the beginning of the millennial kingdom (Rev. 20:4-5.)

This was a great advance over the kingdom proclamation first given to and by the twelve disciples back in Matthew 10, as they were primarily concerned with pardon, which assumed their guilt. The justification through belief would deny their guilt, and the grace of God was imposed, under the kingdom’s law, to the few that did believe.

Yeah, Yeah, Let’s Talk About James

Ah, James. Here is the crux of most modern-day Christian theology. Unlike my aforementioned word study on “wisdom,” there will be pressing need to discuss James, especially when we reach Romans 3:27. To me, this is a rather annoying diversion, and I would sooner ignore it if so many Christians didn’t play mix-and-match with statements in the Bible. Nevertheless, you will receive an appetizer here.

Most Christians look to James without basis for information on “how to lead a Christian life,” in some variation. They treat the letter as if it were written to them, and any passage from Paul is therefore limited to conform to James’ teachings.

Why do they do this, when James 1:1 so blatantly states that James is writing to Israel, and not to the modern-day reader? Because James is all about works, conduct, what Israel may do to show that their faith is true. While Paul tells us that “we are reckoning a man to be justified to faith apart from works of law” (Rom. 3:28,) that “God is justifying the irreverent” (Rom. 4:5,) and that there is happiness of the man “to whom God is reckoning righteousness apart from acts” (Rom. 4:6,) James instead asks, “What is the benefit, my brethren, if anyone should be saying that he has faith, yet may have no works?” (Jam. 2:14.) And, later, adds, “Faith, if it should not have works, is dead by itself” (Jam.  2:17.)

The justification James considers, then, is that mentioned by Paul also in Acts, since it is a specific justification in regards to action within their allotment of the kingdom. The premise for James’ justification is entirely distinct. To show this, let us quote James 2:21-25–

Now are you wanting to know, O empty man, that faith apart from works is dead? Abraham, our father, was he not justified by works when offering up his son Isaac on the altar? You are observing that faith worked together with his works, and by works was faith perfected.

And fulfilled was the scripture which is saying, Now “Abraham believes God, and it is reckoned to him for righteousness,” and he was called “the friend of God.” You see that by works a man is being justified, and not by faith only.

Now likewise, was not Rahab the prostitute also justified by works when entertaining the messengers and ejecting them by a different way?

These are the final three uses of the verb “justify” in the New Testament, apart from Paul’s letters. Most have used this passage to limit Paul’s message in Romans 3:21-26, though Paul does not ask us to do this, or to consider his message of an individual’s salvation with a Jewish prism. In fact, the Greek is specially included in Rom. 1:16, 2:9-10, and 3:10 to emphasize that such a lens is not necessary.

We see, then, that the justification spoken of in James has little to do with the gratuitous justification of Romans 3:24; yet this does not change the meaning of the word. A justification of works, as with Luke and Acts, regards each individual act, shown by the context above. Abraham’s special act of leading his son to be sacrificed, apart from faith, would indeed be an evil one. He was justified in his actions that day because of the broader context in which he acted – that is, both faith and works conjoined for the justification of his works.

This ordinary or everyday sense is the only manner in which James refers to an Israelite’s “justification.” It would be entirely contradictory to Paul’s message to force James’ words between each line. To treat James as one’s basis for understanding justification as Paul presents it is to erase the phrase “apart from law” (Rom. 3:21) from view. James, speaking to the twelve tribes of Israel, pre-supposes that his audience is striving to follow law as “good works.” Yet Paul calls this a curse to his message (Gal. 3:10-12.)

Worse still, the two are usually mixed together to make a teaching utterly foreign to scripture. Religion often supposes that we are justified apart from law, yet now we must try to follow law. Such was the issue of the Galatians! In truth, these messages cannot be mixed without diminishing the value of each respective message. Religion’s disposition on this matter has led billions away from the truth in unbelief. Paul’s message is not with a view to apply Israel’s theology and blessings to us. Let us not steal from her!

Meanwhile, Paul again emphasizes that God’s blessings in His evangel concerning His Son are given apart from law (Rom. 3:21,) and are gratuitous. It would have been incomprehensible to one who had been attempting to self-justify under law (Rom. 10:3, Matt. 5:20, 2 Pet. 3:15-16.)

None of this is to say that James’ message concerning the justification of one’s works is “wrong,” or “evil,” or even that faith and works are not to be related in such a way as one’s acts would identify their faith (even Paul’s message expresses this goal – Rom. 1:5, 12:1-15:7.) It is only when these words are ripped from their context concerning Israel and applied to us of the nations that they are abused. Paul’s view cannot be reconciled with James, where justification is concerned. For, Paul writes, “If righteousness were given through law, then Christ died gratuitously” (Gal. 2:21.) And, “for we, in spirit, are awaiting the expectation of righteousness by faith” (Gal. 5:5.)

Yes – this view of Paul, and its natural effects, are elaborated on throughout Romans. If we were to be persisting in sin, grace would be superexcessively increasing (Rom. 5:20, 6:1.) This is because nothing is now condemnation to those in Christ Jesus (Rom. 8:1.) This is not the case in the circumcision evangel, of which the law plays a large and dramatic role in the fulfillment of its blessing.

Acts not Required for Paul’s Message

What may we conclude from all of this? Surely, that there is nowhere else in scripture where such a breakdown of justification exists. All of the citations we explored were disjointed passages, none of which directly relate to each other beyond a thematic connection within the books themselves, and especially only in relation to the Israelites and their message.

Paul, in contrast, specially discusses justification in Romans, where the term dikaioo appears 15 times. Seven of these occurrences are found between 3:20-4:5, stressing its place in Paul’s argument. We have seen its premise – the cross of Christ (1:3, 3:22, 25, 1 Cor. 15:3-4,) which is not mentioned in tandem with any of the previous passages in our word study.

Through Paul, our perspective is shifted. No longer do we need to worry about what we may do for God, but appreciate what God has done for us. In faith, particularly that special faith of Christ, it is not about our action, but a reckoning of what God has done, that He is true in what He has spoken. No longer must the conversation concern our disability, but His ability. “Let God be true, yet every man a liar!”

This is typified in the initial distinction between the flesh and the spirit. This was drawn into view through the first presentation of our Lord (Rom. 1:3-4,) yet it takes on a very practical role here – our flesh no longer need be relied upon! Yet the spirit, that which we cannot see (of which the elements of Christ’s faith are concerned,) is now emphasized by God. We will see how this spiritual act of believing God is developed throughout Romans, and linked to other blessings and truths which we cannot see. It is not that we need “blindly accept” whatever Paul says, but that we may accept the argument’s development. Man’s credibility should certainly have waned in the mind of the reader by now; it is only God’s credibility which enables such reassuring good news as “you are justified.”

Some may retort that it is wrong for us to justify our wrongs. And I say, “Of course!” But I would not stress “wrong.” I would stress us. Since our judgment is unjust, our judgment could never say, “I am justified,” that this may hold any weight. In fact, most of our rational minds reject this conclusion offhand, for it is nigh impossible to look away from our infirmities without being given this belief from God (1 Cor. 12:3.)

Yet God is able. Who but the just Judge could impart a righteous verdict, so long as the basis on which He imparts this righteous verdict is itself just? With the flesh crucified at the cross (2 Cor. 5:14,) and the spiritual matters becoming apparent on the other side of this event, we see, in truth, that the greatest battle has now been fought. The shame and guilt of us has died with Christ, and we, joined to Him, are brought through the event apart from that shame and guilt. This will be the subject of the next few chapters, especially in regards to Rom. 3:25.

Have You Met God?

Through the deliverance which is in Christ Jesus (Whom God purposed for a Propitiatory Shelter through faith in His blood, for a display of His righteousness because of the passing over of the sin effects which occurred before in the forbearance of God), toward the display of His righteousness in the current era, for Him to be just and a Justifier of the one who is of the faith of Jesus.

…For if Abraham was justified by his acts, he has something to boast in, but not toward God. For what is the scripture saying? “Now Abraham believes God, and it is reckoned to him for righteousness.” (Rom. 4:1-2)

Being, then, justified by faith, we may be having peace toward God through our Lord, Jesus Christ, through Whom we have the access also, by faith, into this grace in which we stand, and we may be glorying in expectation of the glory of God. (Rom. 5:1-2)

Now the scripture, perceiving before that God is justifying the nations by faith, brings before an evangel to Abraham, that “in you shall all the nations be blessed.” So that those of faith are being blessed together with believing Abraham. (Gal. 3:8-9)

The above passages, peculiar to Paul, could never be given under any earlier pretense in the Bible. Even in the latter writings of Peter, James, and John, there is no blessing so great as the above passages entail. Even now, this has been shown in a few ways, yet there is a well-spring of study which continually reveals the great heights in which these passages soar. Whereas the circumcision message attests to the “pardon” and “born again” aspects of Israel’s message, the uncircumcision message attests to the “justification” and “new creation” agenda, which pertains to all of the recipients of this message (that is, everyone, Rom. 1:16, 5:18-19, 1 Tim. 4:10.)

The greater light which this message entails disregards the circumcision message, almost entirely. We do not need to be pardoned if we have already been acquitted. We do not need to be born again if we are already considered new (2 Cor. 5:14-17, Rom. 6:3-11.) And, if our blessings far transcend the terrestrial blessings which came about through Israel’s allotment, then what need is there to seek blessing for ourselves in the four accounts, or Acts? If Romans removes the training wheels of the circumcision, and teaches us how to ride, then why would we want to put training wheels back on the bike?

I emphasize, above all else, that we are not justified by our own action, but by Christ’s action. We are not merited a self-justification, as the Pharisees sought, but gifted God’s own righteousness (a fact which serves as the premise for all of the following blessings – Rom. 5:1, 8:1-17, 2 Cor. 5:21, Phil. 3:8, etc.) Our justification is founded entirely on a righteous One’s actions; surely, there is no better premise on which to become acquainted with God! To be elevated to His status, on His terms, has a dazzling effect, and serves to formally introduce us to His true character and heart.

- GerudoKing