How To Be Right With God – Righteousness Is Given Freely By Grace &  Accomplished By Redemption

Romans 3:24

24 being justified freely by His grace through the redemption that is in Christ Jesus,

Righteousness Is Freely Given By Grace

(Verse 24) - By the same token, no one is ahead of anyone else as far as salvation is concerned. Being justified refers back to the “alls” of the previous two verses - all those who have believed, of whom all were sinful. Just as there is no distinction among those who need salvation, there is no distinction among those who receive it, because they all are justified as a gift by His grace.

Justified means to declare the rightness of something or someone. Justification is God’s declaration that all the demands of the law are fulfilled on behalf of the believing sinner by the righteousness of Jesus Christ. Justification is a wholly forensic, or legal, transaction. It changes the judicial standing of the sinner before God. In justification, God imputes the perfect righteousness of Christ to the believer’s account, then declares the redeemed one fully righteous. Justification must be distinguished from sanctification, in which God, by means of the new creation the follows salvation, makes it possible for the believer to actually do works of righteousness as a result of being His child.  While the two must be distinguished, justification and sanctification can never be separated. God does not justify whom He does not sanctify. This topic is worthy of a bit closer attention so let’s do a bit more of an in-depth study.

Justification can be defined as the process by which an individual is brought into an unmerited, right relationship with another person, whether that relationship is established between people or with God.

In the Old Testament, in its simplest form, the cardinal theme of Scripture could be described as God’s relationship with His people. Justification is a term which explains how an individual enters into that relationship with God, contrasts the life of participants in that relationship with those outside, and outlines the obligations of that relationship. Justification is the remedy for the chief problem of sin which separates God and sinners.

God called Abraham and promised to make him into a great people (Gen. 12:1-3). Effectually, Abraham was called to be the vessel through which God would eventually counteract the sin of Adam. The only proper response to that call was faith. Although advanced in years, Abraham was promised a child Isaac, through whom innumerable descendants would emerge. Abraham’s response to this promise is the crux of the whole idea of justification in the Old as well as in the New Testament. Genesis 15:6 captures this response: “Abram believed the Lord, and he credited it to him as righteousness” (NIV). Righteousness is not something Abraham possessed that prompted a reward from God. God acted, Abraham believed, and God counted that to him for righteousness that, before this, Abraham did not possess. The Old Testament teaches that to be righteous is to fulfill the conditions of the covenant relationship. Therefore, to act righteously is to act in compliance with the covenant. The Hebrew word translated “credited” (or imputed or reckoned) originally described the important priestly task of endorsing the offerings presented to God (Lev. 7:18; 17:4; Num. 18:27). On the basis of this understanding, God accepted the response of Abraham’s faith. This covenant was no mere abstraction. It was a term of relationship encompassed by the concrete, dynamic action of God. Similarly, righteousness is a term of relationship. The covenant establishes the terms of the relationship. A person who fulfills the terms of the covenant relationship is called righteous. The “hidden” truth in the OT concept of justification was that it was God Who fulfilled all sides of this relationship.  This is clearly put forth in type, though not explicitly in clear teaching.

The search for the abstract noun “justification” in the Old Testament is fruitless. However, the verb, “to justify,” is found occasionally, often in the passive “to be justified,” pointing to some kind of agency involved in the action (see Job 11:2; 13:18; 25:4; Pss. 51:4; 143:2; Isa. 43:9, 26; 45:25). All of these references clearly reveal the nature of justification: from beginning to end, it is something that God does. The elemental sense in which the Old Testament employs the idea of “justifying” is best expressed in the phrase “proclaiming or reckoning to be within the covenant relationship.”

Ironically, God’s chosen people Israel continually displayed a bent toward rebellion which can best be rendered, in covenantal language, as infidelity more than immorality. This is why the Hebrew prophets strongly decried Israel’s proclivity to prostitute themselves with foreign gods. Hosea provides the best example of this infidelity because it was personified in his life. Hosea’s personal experience in marriage served also as a parable of God’s relationship with Israel. The names of his three children, Jezreel (God scatters), Lo-Ruhamah (not pitied), and Lo-Ammi (not my people) show the extent of the rebellion. God’s perennial problem with Israel caused Him to act “justly,” that is, He had to render a judgment or He would be characterized as a bad judge. This is how Hosea interpreted God’s judgment upon sin and unfaithfulness to the covenant. The actions taken by God were not arbitrary; rather, they are to be seen as actions resulting directly from a major disruption in the covenant bond. Balancing this view, the Hebrew conception of justice also included an important redemptive element. Even in the midst of Israel’s rebellion, Hosea vividly portrayed God saying to them, “How can I give you up, Ephraim? How can I hand you over, Israel?” (Hos. 11:8a NIV). Justification always requires obedience on the part of God’s people, but justification also always requires judgment and restoration on the part of God. Anything less would greatly diminish the meaning of the term “justification.”

The New Testament’s posture, with respect to the idea of justification, is also dependent on the prevenient and concrete activity of God. The major difference is that, in the New Testament, God dealt with the sin of His people by the highest and most intimate form of revelation, His Son Jesus Christ. The earliest Christians believed that they were “made right” with God through the death and resurrection of Jesus Christ (Rom. 3:21-26; 4:18-25; 1 Cor. 1:30; 6:11; 1 Tim. 3:16; 1 Pet. 3:18). In his letter to the Romans, Paul conveyed the message that God did not consider sin lightly. Sin created a massive gulf between God and people. This gulf required a bridge to bring all of humanity into a right relationship with God. Theologians call God’s bridge building “reconciliation.” Reconciliation functions to bring humans “justification.” The main character who effected this divine plan was Jesus Christ. Uniquely, His death on the cross made it possible for God and people to be reconciled (Rom. 5:10) and thus for humans to be justified.

Not found in the Old Testament, the noun form of justification is almost as scarce in the New Testament, occurring only three times (Rom. 4:25; 5:16, 18). The necessity of justification, however, is sufficiently expressed by Paul in Romans 5:12-21. Paul advanced this theme of sin and its effects no doubt with the story of Genesis 3 in mind. Paul described sin almost as a personal power controlling people, preventing them from obeying God, and leading them to death. No one is excluded from sin’s domain. All people are in the deplorable state of being separated from God due to sin. All people desperately need deliverance. The redemptive activity of Christ provides the only avenue to a right relationship with God.

Strictly speaking, Justification does not encompass the whole salvation process; it does, however, mark that instantaneous point of entry or transformation which makes one “right with God.” Christians are justified in the same way Abraham was, namely by faith (Rom. 4:16; 5:1). Human works do not achieve or earn acceptance by God. The exercise of faith alone ushers us into a right, unmerited relationship with God (Gal. 2:16; Titus 3:7). Biblically, the spiritual journey begins at the point of justification. This immediate act has far-reaching consequences. It establishes the future. God in the present moment announces the verdict He will pronounce on the day of final judgment. He declares that trusting faith in Jesus Christ puts people in the right with God, bringing eternal life now and forever.

Paul taught that faith in Jesus Christ is an obedient response which results from hearing the Gospel (Rom. 10:17). He drew a connection between the Christian’s faith and the faith of Abraham. Abraham’s faith in God can be seen as an exemplary foreshadowing which would find ultimate expression in every Christians’ relationship to God through Jesus Christ.

Two related questions present themselves for consideration: (1) What is the relationship between faith and Old Testament law?, and (2) What is the relationship between faith and works? Paul found no room in his theology for an elitist righteousness. Special privileges were not administered by God in direct proportion to blood (nationality), brawn (strength), or brains (intellect). No justification within the law would allow anyone (Jew or not) to sidestep faith in Jesus Christ. Paul eliminated all doubt when he argued that being a Jew is neither a prerequisite (Rom. 4:1-25) nor a prerogative (9:1-33) for justification. The only stipulation, accessible to all, is faith.

Some confusion results when a comparison is made between faith and works. Paul is not the only adherent or spokesman for the doctrine of justification by faith. The apostle James, among others, taught this crucial doctrine also. However, premature appraisals of James 2:14-26 have caused some to see a contradiction in comparison with Paul’s instruction. Nothing is further from the truth. The two writers merely expressed different concerns. James’ idea of faith summarily eliminated all instances of imagined belief which had no observable or corresponding behavior. Paul’s concept of faith emphasized a shift of focus from the world to Jesus Christ on the part of the believer. It was a reorientation which resulted in good works (see Rom. 12). By God’s grace we are offered salvation, which we accept by faith. This faith results in a radical change of our natures (2 Cor. 5:17) in order that we might do good works.

Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this Epistle. The expression here is to be understood as referring to all who are justified; Rom. 3:22. The righteousness of God by faith in Jesus Christ, is “upon all who believe,” who are all “justified freely by his grace.”

Yet God justifies believers as a gift by His grace, not because of any good thing in the one who is justified. Freely - This word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, (1 Cor. 6:20; 7:23; 2 Pet. 2:1; 1 Pet. 2:9. (Greek). Acts 20:28; Isa. 53:11). We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace - By his favor; by his mere undeserved mercy; (see Rom. 1:7).

By definition, a gift is something given freely, unearned and unmerited by the recipient. God’s greatest of all gifts is that of salvation through His Son, given completely out of His divine grace. “If righteousness comes through the Law,” that is, through human fulfillment of God’s divine standard, Paul declares, “then Christ died needlessly” (Gal. 2:21).

The law reveals God’s righteousness and exposes man s unrighteousness. Grace, on the other hand, not only reveals God’s righteousness but actually gives His righteousness to those who trust in His Son. That gift of grace cost God the suffering and death of His own Son on the cross, so that, for the believer, there is nothing left to pay.