Chapter 40 - Justification

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God is righteous. In his natural state, mankind is unrighteous. (Romans 3:11) Therefore, he must become righteous if he is to enjoy intimate fellowship with God.

The standard of divine righteousness is revealed on earth through the “law of sin.” (Romans 7:23, 25, 8:2) It has a requirement. Righteousness achieved through the “law of sin” demands perfect obedience. Anything less than perfect obedience then is the equivalent of unrighteousness. (Deuteronomy 27:26; Galatians 3:10; James 2:10)

Fall of Mankind

Descended from Adam, humanity begins life on earth in a state of unrighteousness that is unsuitable for fellowship with God. “For all have sinned (transgressed the “law of sin”) and fall short of the glory of God.” (Romans 3:23)

God graciously sent His Son, Jesus Christ, to redeem the unrighteous. As a result, fallen mankind was presented with the opportunity for justification or acquittal from all unrighteousness.

Justification from unrighteousness required the satisfaction of divine justice. Therefore, it demanded the fulfillment of the righteous requirement of the “law of sin,” the forgiveness of every last vestige of sin; past, present, and future and the imputation of the righteousness of Christ to the account of the forgiven. Concordant with the imputation, the righteous requirement of the “law of sin” was legally fulfilled in the New Testament church and therefore, God provided it with an eternal, legally binding declaration of righteousness. (Romans 8:4a)

Justified from unrighteousness, the redeemed are made “… holy and blameless and above reproach” in regard to every demand of the “law of sin.” Consequently, it is important to note that divine justification from sin demands the forgiveness of all unrighteousness (sin). If even a single act of sin could remain unforgiven after justification, the justified would only be partially justified. As a result, they would not be “... holy and blameless and above reproach” but instead would remain “alienated and hostile” toward God.

Given this theoretical scenario, the ignorant believer often assumes that his past sin is forgiven but his present and future sin must be “worked out.” (Philippians 2:12) Scripturally, this idea is nonsensical. It is a lie of Satan intended to burden the believer with guilt.

Justification from all sin by grace through faith alone is an essential doctrine of the Christian faith and the New Testament church. It clarifies that the justified have been completely forgiven of all sin; past, present, and future. It was necessary to allow the justified to enjoy intimacy with God.

Too often, the ignorant believer states, “I am just a sinner saved by grace.” It is a self-deprecating statement that completely undervalues what God has accomplished in the believer. The justified are not merely sinners saved by grace. Radically set free from all transgression of the “law of sin” by the blood of the Cross, they are the blessed children of God. Consequently, they are not sinners but saints.

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Law of Sin

As previously indicated, God established the “law of sin” on earth for benefit of the fallen. The Apostle Paul explained, “But we know that the law [of sin] is good, if one uses it lawfully, realizing the fact that law [of sin] is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted.” (1 Timothy 1:8-11)

For benefit of the fallen, the “law of sin” was designed to reveal transgression. Paul clarified, “… through the law [of sin] comes the knowledge of sin.” (Romans 3:20; 4:15; 7:7) Thus, the “law of sin” serves as the means by which the fallen can recognize the guilt, condemnation, penalty, and debt associated with its transgression.

Relative to the purpose for which it was designed, the Apostle Paul referred to the “law of sin” as the “law of sin and of death.” (Romans 8:2; 2 Corinthians 3:7, 9) He did so because the sinner exists apart from God in subjection to the bondage of the rule of law in the realm of death.

Requirement

The “law of sin” was established on earth with a strict requirement. The justice of God demands that it be fully satisfied.

The requirement of the “law of sin” is righteousness demonstrated by perfect obedience to its every command, regulation, and ordinance. James clarified, “For whoever keeps the whole law [of sin] and yet stumbles in one point, he has become guilty of all.” (James 2:10)

The fulfillment of the requirement of the “law of sin” demands righteousness equivalent to the righteousness of God. “…you are to be perfect, as your heavenly Father is perfect.” (Matthew 5:48; cf. Matthew 5:20) Anything less cannot satisfy the justice of God.

Concordant with the Fall, the human race was rendered powerless to satisfy the righteous requirement of the “law of sin.” Compromised by the indwelling principle of sin (sin nature or “flesh”), it is incapable of obeying its rule according to divine standard. (Romans 3:20; 7:14-20; 8:3; Galatians 2:16; 3:11) As a result, mankind has historically demonstrated the need for a savior.

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Atonement

Absolutely corrupted by the indwelling principle of sin, mankind cannot provide for his own atonement from sin. He is completely dependent on the grace of God.

Theoretically, God was presented with three possible means to provide atonement for the sinful human race. First, He could have left fallen humanity in a justifiable state of condemnation. Second, God could have compromised His nature to exist in a state of compatibility with the fallen. Third, He could have changed fallen man into a state of harmony with the perfections of His nature. (cf. Matthew 5:48)

The first two remedies were incongruent with the nature of God and therefore, His eternal plan. Consequently, He could not have left fallen humanity in a justifiable state of condemnation or compromised His own nature to accommodate the rebelliousness of the fallen.

In theory, the only remedy available for God to provide atonement for the fallen was to convert them into a state of harmony with His nature. Allowing for an unbiased, concurrent demonstration of love, mercy, and justice on earth, it was congruent with both His nature and plan. (Leviticus 16:29-34; Isaiah 53:4-12; Matthew 26:26-28; Romans 5:6-8; 1 Corinthians 15:3; Hebrews 9:12-14; Revelation 5:9-10)

Foundation

Foundational to His plan for the atonement of fallen humanity, God initiated the Eternal Covenant in eternity before the foundation of the world and fulfilled its stipulations in time. (Isaiah 42:6-7; 53:10; Acts 2:23-24; 13:30; Romans 6:4; Galatians 1:1; Ephesians 1:20; Hebrews 7:1-28; 9:11-17; 23-28; 10:5-14; 29; 12:24; 13:20; 1 Peter 1:20-21) It was the redemptive covenant of life (zoe).

The stipulations of the Eternal Covenant included the willing death of the Son, His subsequent resurrection by the Father, and the application of its benefit to humanity by the Spirit. Serving as the means by which God could justify the fallen from sin, the covenant graciously provided for the atonement of the sinner.

Mediation

Without any personal means to atone for his own sin, mankind must depend on God. Intimately aware of the helplessness of mankind, He sent His Son, Jesus Christ, to mediate. Through the Christ, God satisfied His ministry of mediation.

Jesus Christ was the mediator of the Eternal Covenant. “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time.” (1 Timothy 2:5-6)

The incarnate Christ, fully divine and fully human, was alone qualified to mediate between holy God and sinful mankind. God in human flesh, He possessed the qualifications necessary to represent both God to mankind and mankind to God through the covenantal offices of prophet, priest, and king. (John 1:1-5, 10, 14, 18; Romans 1:3; Galatians 4:4; Philippians 2:5-8; Colossians 2:9; 1 Timothy 3:16; Hebrews 2:14; 1 John 1:1; 4:2; 2 John 7)

Through His role of mediation, Jesus Christ graciously provided for the atonement of the sinful. He satisfied the justice of God by fulfilling the righteous requirement of the “law of sin” and paying the price necessary for the justification of the sinner from transgression.

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Abolish or Fulfill

In His role of mediation, Jesus spoke to an unredeemed Jewish audience about His relationship to the "law of sin." He said, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.” (Matthew 5:17-18) Rather than to abolish (kataluo - kat-al-oo'-o: “destroy”), Jesus came to fulfill (pleroo - play-ro'-o: “to make replete; satisfy”) the requirement of the “law of sin.”

Relative to His Jewish audience, Jesus was specifically referring to a specific manifestation of the “law of sin,” the law of the Old Covenant, the Mosaic Law. Given exclusively to the Jewish people, it constituted one part of the larger body of the “law of sin” that was provided for benefit of all fallen human beings. However, Jesus not only came to fulfill the Mosaic Law but the entire body of the “law of sin” (“law of sin and of death”) for Jew and Gentile alike. (Romans 8:2)

Like everyone else throughout history, the Jewish people had proven incapable of fulfilling the righteous requirement of the “law of sin.” (Deuteronomy 31:16-18; Psalm 78:10; Daniel 9:11; Zephaniah 3:1-4; John 7:19; Acts 7:51-53; etc.) By the first-century its requirement had remained unfulfilled.

The requirement of the “law of sin” unsatisfied, it was critically important to national Israel that the Christ not simply abolish (destroy) the “law of sin” (Mosaic Law). If abolished, its requirement of righteousness would have forever remained unfulfilled and the justice of God unsatisfied.

Rather than abolishing the “law of sin,” Jesus elevated its status. He emphasized to His unredeemed Jewish audience, “Whoever then annuls one of the least of these commandments [of the Mosaic Law], and teaches others to do the same, shall be called least in the kingdom of heaven (impending Church Age; see chapters 23-24); but whoever keeps and teaches them [the commandments of the Mosaic Law given to the Jewish people], he shall be called great in the kingdom of heaven.” (Matthew 5:19)

By His statement, Jesus indicated that unredeemed, religious Jews during the impending Church Age would remain under rule of the Mosaic Law (“law of sin”). As a result, they would continue to be obligated to obey its stipulations.

Of course, the unredeemed Jewish people would continue to disobey the rule of Mosaic Law, the “law of sin,” during the Church Age. Nevertheless, it was not designed to harm but to benefit them. Through their failure to obey the Mosaic Law, the “law of sin,” they would be provided with motive to seek their Messiah.

According to Jesus, the one that would be “called great” in the “kingdom of heaven” (the impending Church Age) would be the keeper and teacher of the Mosaic Law, the “law of sin,” for benefit of the spiritually blind people of national Israel. By design, it would continue to unveil their sinfulness and thus, their need for the Messiah, the solitary means by which the righteous requirement of the Mosaic Law, the “law of sin,” was fulfilled and consequently, the justice of God satisfied.

Fulfillment

Concordant with the justice of God, Jesus the Messiah did not come to abolish the “law of sin” but to fulfill its requirement of righteousness. For benefit of both Jew and Gentile, He fulfilled the righteous requirement of the rule of the “law of sin” by His lifetime of perfect obedience to its every command, regulation, and ordinance. (Matthew 5:17; Luke 24:44; John 8:46; Galatians 3:10-14; Colossians 2:14-23; Hebrews 7:12; 10:1; 1 Peter 2:22)

Throughout His earthly life Jesus Christ experienced temptation in the same manner as every other human being. Nevertheless, He did not once transgress the “law of sin.” As a result, Christ demonstrated that He was the sinless, unblemished “Lamb of God.” (John 1:29, 36; 2 Corinthians 5:21; Hebrews 4:15; 7:26; 9:14; 1 Peter 1:19; 2:22; 1 John 3:5)

Apart from Christ’s gracious fulfillment of the requirement of the “law of sin,” the human race would have remained subject to the “law of sin” and thus, obligated to satisfy its requirement of righteousness. Incapable of achieving perfect righteousness, however, the requirement of the “law of sin” would have remained unfulfilled and the justice of God unsatisfied. Consequently, humanity would have never been able to experience the privilege of knowing and enjoying God.

Summary of Law

The divine “law of sin” has a requirement. Its requirement is righteousness demonstrated by perfect obedience.

Nevertheless, mankind is incapable of fulfilling the righteous requirement of the divine “law of sin.” He is compromised by the indwelling principle of sin. (Romans 8:3)

Relative to the inability of mankind, the Father graciously sent His Son to earth to do what mankind could not. He fulfilled the righteous requirement of the rule of the divine “law of sin.” Therefore, the justice of God was fully satisfied concerning the requirement of the “law of sin.”

Justification

The fulfillment of the righteous requirement of the “law of sin” indeed fulfilled the justice of God. However, it only satisfied part of the problem. His justice also demanded the sinner be justified from his sin and consequently, forgiven of all transgression of the “law of sin;” past, present, and future.

To “justify” typically means to declare free of blame or to absolve. In court of law, it often refers to a judge declaring an accused person not guilty of transgression.

The biblical concept is similar. Translated from the Greek word dikaioo (dik-ah-yo'-o), the word “justify” in the English New Testament means “to acquit, to set free, to remove guilt.”

For sinful mankind to be restored to shared life fellowship with God, he had to be acquitted from all transgression of the divine “law of sin.” It would require the forgiveness of both its penalty and debt.

To justly forgive all transgression of the “law of sin”; past, present, and future, God the Father imputed (credited) the sin of the world, all of it, to the account of God the Son, Jesus Christ. It was a legal act witnessed by the heavenly host.

Fulfilling His role in the redemptive Eternal Covenant, Jesus Christ then paid the ultimate price. He willingly presented His human body as a sacrificial offering for the sin of the world. (Matthew 20:28; 26:28; Acts 10:43; 13:30; 26:18; Romans 4:25; 5:6-8; 6:4, 10; 7:4; 8:34; 14:9; 1 Corinthians 5:3-5; 6:20; 2 Corinthians 5:14-15; Galatians 1:1; 2:20; Ephesians 1:7; 20; Philippians 2:8; Colossians 1:14; 2:13; 1 Thessalonians 4:14; 1 Timothy 2:6; Hebrews 9:12, 14, 22; 1 Peter 1:18-21; 3:18)

By the “blood of the Eternal Covenant,” Jesus provided the necessary payment for the penalty and debt of all human transgression of the “law of sin”; past, present, and future. The last words of Jesus Christ from the cross were, “It is finished!” (John 19:30) They are translated from the single Greek word tetelestai. It is variously interpreted in the New Testament as “finished, fulfilled, expired, accomplished, made perfect, completed.” Thus, Jesus declared from the cross that His sacrificial death constituted payment in full for the penalty and debt of all human transgression of the “law of sin.” As a result, the fallen could be forgiven not only of all past sin but all present and future sin as well.

Ancient receipts for taxes have been discovered that confirm the intent of Christ’s last words. The word tetelestai was written across the receipts, acknowledging that the tax debt had been "paid in full."[1]

Through the redemptive work of Christ on the cross, the penalty and debt of human transgression was paid in full. According to Paul, the transgression of fallen mankind was recorded in a “certificate of debt consisting of decrees against us, which was hostile to us.” (Colossians 2:14) It was hostile because it provided an indisputable record of fallen status and a lifetime of corresponding practice. The “certificate of debt” established an indefensible, legal basis for divine judgment and condemnation. Through the cross of Christ, however, the heavenly Father ensured the forgiveness of all transgression. Thus, the “certificate of debt” was graciously “canceled out” (obliterated, erased) once and for all when it was nailed to the cross with Christ.

The justification of fallen mankind from the penalty and debt of transgression (sin) required the mediatorial, substitutional, sacrificial death of Jesus Christ. By His death it was paid in full. Consequently, the fallen could be forgiven of all transgression of the divine “law of sin”; past, present, and future.

The justification of transgressors and their restoration to shared life fellowship with God required more than the fulfillment of the requirement of the “law of sin,” and the forgiveness of transgression. Satisfying the justice of God further demanded that the forgiven be made righteous equivalent to the righteousness of God. “… you are to be perfect, as your heavenly Father is perfect.” (Matthew 5:48)

So that the forgiven could be made righteous, the Father graciously imputed (credited) to their account the righteousness of Christ. It was accompanied by an eternally binding declaration of righteousness. (Romans 3:23-24, 28; 4:25; 5:1; 9-18; 8:30; 1 Corinthians 6:9-11; Galatians 2:16; 3:11)

It must be noted that the legal imputation of righteousness and the affirming declaration of righteousness did not make the fallen experientially righteous. The fulfillment of experiential righteousness is a promise that will be consummated with the future redemption of the physical body. (Romans 3:25-26; 4:1-25; 5:1; 19; 6:4a; 8:23; 1 Corinthians 1:30; 2 Corinthians 5:21; Galatians 3:6-9)

The justification of fallen mankind from all transgression of the divine “law of sin” required the resurrection of the Christ from the dead. Fulfilling His role in the Eternal Covenant, the heavenly Father resurrected the Son, Jesus Christ. (Acts 13:30; Romans 4:25; 6:4; Galatians 1:1; Ephesians 1:20; 1 Peter 1:20-21) Because He lives, His righteousness could be imputed (credited) and His life (zoe) imparted to every person who chooses to respond by faith.

“He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” (2 Corinthians 5:21)

Summary of Justification

The justification of the transgressor necessitated that the redemptive work of the Christ fully satisfy the justice of God. Consequently, it required His death and resurrection.

Fulfilling the stipulation of the Eternal Covenant, Jesus Christ willingly went to the cross as a substitutional sacrifice for the human race. The penalty and debt of all human transgression of the divine “law of sin” was legally imputed (credited) to His account. By His sacrificial death on the cross, Christ provided the necessary payment for the penalty and debt of all transgression of the “law of sin.” Consequently, the faithful could be forgiven of all sin; past, present, and future. (Matthew 20:28; 26:28; Acts 10:43; 13:30; 26:18; Romans 3:25-26; 4:1-25; 5:1, 6-8; 19; 6:4, 10;8:34; 14:9; 1 Corinthians 1:30; 5:3-5; 6:20; 2 Corinthians 5:14-15; 21; Galatians 1:1; 2:20; 3:6-9; Ephesians 1:7; 20; Philippians 2:8; Colossians 1:14; 2:13; 1 Thessalonians 4:14; 1 Timothy 2:6; Hebrews 9:12, 14, 22; 1 Peter 1:18-21; 3:18)

Satisfying His role in the Eternal Covenant, the heavenly Father resurrected the Son, Jesus Christ. Because He lives, His righteousness could be legally imputed (credited) to the account of the faithful. It was affirmed by the Father’s eternally binding declaration of righteousness. Made legally suitable with God, the resurrection life (zoe) of Christ could be imparted to the faithful. (Acts 13:30; Romans 4:25; 6:4; Galatians 1:1; Ephesians 1:20; 1 Peter 1:20-21)

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Benefit

As indicated, the righteous requirement of the “law of sin” was previously satisfied by Jesus Christ. He fulfilled it by His perfect obedience to its every command, ordinance, and stipulation.

The justice of God satisfied by the fulfillment of the requirement of the “law of sin,” He provided for His ecclesia to be justified from sin. Through the redemptive work of Christ, the New Testament church was gloriously privileged to be forgiven of all transgression of the divine “law of sin”; past, present, and future. In addition, it was utterly blessed to receive an imputation of divine righteousness, affirmed by a legal, eternally binding declaration of righteousness.

Concordant with the imputation of Christ’s righteousness, the requirement of the “law of sin” was legally fulfilled in the New Testament church. (Romans 8:4a) As a result, it is “… holy and blameless and above reproach” regarding the “law of sin.” (Romans 8:4-13; Ephesians 5:26-27; Colossians 1:22; Hebrews 12:23)

Not only was the requirement of the “law of sin” satisfied by the redemptive work of Christ but also its purpose. The fundamental purpose of the “law of sin” is to reveal its transgression. Fully justified from sin, however, there is no sin remaining within the New Testament church in need of revelation.

Both the requirement and purpose of the “law of sin” fully satisfied; it became superfluous for the New Testament church. Therefore, it could be released from the jurisdiction (realm of authority) of the “law of sin.” (Romans 6:14; 7:1-6; 1 Corinthians 9:20-21; Galatians 3:1-5, 10-14, 23-26; 5:4-6; 22-23; Hebrews 7:12; 10:1)

Although released from the jurisdiction of the divine “law of sin,” the New Testament church remains obligated to God. However, its obligation is not according to the old external rule of the “law of sin” but the new internal law of the Eternal Covenant; the “law of God.” (Romans 7:22, 23, 25, 8:2, 8:7; 1 Corinthians 9:21) In the New Testament it is further described as the “law of faith,” the “law of Christ,” the “law of the Spirit of life (zoe) in Christ Jesus,” the “perfect law,” and the “law of liberty.” (Romans 3:27; 8:2; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:12)

The entire benefit of justification (acquittal from sin; past, present, and future and divine righteousness imputed) is clearly immeasurable. Nevertheless, the Apostle Paul provided some of its amazing benefits. (Romans 5:1-11)

Paul first revealed that justification from sin leads to “peace with God.” He then mentioned some of the blessings of “peace with God.” Paul included direct access to God, the certainty of hope fulfilled, purpose in trial and tribulation, divine love poured out by the presence of the indwelling Spirit of God, and joy beyond measure.

By Grace

Fallen man is utterly helpless. He cannot achieve justification from the transgression of the “law of sin” apart from the gracious will and work of God alone. (Romans 3:23-24)

Through Faith

God has provided fallen man with the means to cooperate with his justification from sin. It occurs through instrumentality of faith alone. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” (Romans 3:28; 5:1; Galatians 2:16; 3:11; Ephesians 2:8-9)

God Is for Us

With foreknowledge, God graciously intervened in the affairs of fallen mankind through the mediatorial, substitutional, sacrificial work of Jesus Christ. Satisfying His justice, it allowed for the justification of the fallen from the transgression of the “law of sin.”

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

“If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.” (Romans 8:31-34)

“I do not nullify the grace of God, for if righteousness comes through the law [of sin], then Christ died needlessly." (Galatians 2:21)

© 2025 James Hiatt

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