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Justification is the theme of the epistles to the Galatians and the Romans. Justify is a judicial term that means to acquit, declare just or pronounce a favourable sentence of acceptance; put someone's righteousness to your account, I Corinthians 1:30.

1. The nature of justification

Justification happens outside of us, not in us. The scene of the man in the courts of law. God is the judge, God's verdict is justified and no one can contradict or deny it, Romans 8:34. Absolution. For example: when someone commits a crime, when he comes before the judge, he can declare him innocent, however, the condition of this man does not change. The prisoner appears in court and has to prove his innocence. The government can pardon him, but not
justify it. Forgiven is just as delinquent as unforgiven. The prisoner bears the crime and the penalty. When a sinner comes before God, Christ pushes him aside and puts himself in his place. He becomes a prisoner. The punishment is on Christ and so are the sins. The Lord gives us his justice. “Father, punish me and look at that man as if he were me. So that he reigns in heaven; Let me suffer his evil and upon him be my good.”


The infinite mercy of God when he said to Christ: “Dear son, put yourself in the place of the sinner, suffer for him what he should suffer, and you will be taken as guilty; With this, I will look at the sinner differently. I will see Christ in him, I will accept in him the beloved Son, full of grace and truth. I will give him the heavenly crown and forever admit him in my love.”
God declares the sinner innocent and righteous in Christ Jesus, Rom. 8:31,33, but the Lord also does a work of regeneration, Tit. 3:5, in the human spirit. Ro. 8:9. Justification is an act of God's grace, by which he forgives all our sins and accepts us as righteous in his presence, only by the righteousness of Christ imputed or attributed to us and received by faith alone. Justification deals with the forgiveness of sin (cancellation of the debt of sin). The removal of condemnation and with the positionally just man (imputation or attribution of justice.


If we understand what justification is, we will have peace in our Christian life. God declares the sinner innocent and righteous in Christ Jesus, Rom. 8:31, 33, but the Lord also does a work of regeneration, Titus 3:5, in the human spirit. Ro. 8:9.

2. Characteristics:


  • Romans 3:24. It originates in grace, it is received in faith.

  • Romans 4. Paul talks about three things:

  • vs. 1-8 not by works.

  • vs. 9-12 not by ordinances.

  • vs. 13-25 not by obeying the law.

  • How does man become righteous before God?

  • Romans 5:1 Through faith a man is justified

  • Justification is eternal and does not change.

3. The need for justification: the condemnation of man.

People are under condemnation Ro.1:19, 20; 2:14, 15; 3:19, 20. Gentiles Rom. 1; Jews Rom. 2. Job 9:2 How can a man be justified with God? The answer is found in the epistle of the Romans. Romans 1:16, 17. The gospel is the power of God for man's salvation because it tells how sins can be changed in position and state, to be in good relations with God.
Fair is equivalent to straight or straight, that is, according to a norm or pattern. A righteous man, in state, is one whose conduct is in harmony with the law of God. The law was not given to make people fair but to provide a level of justice.

4. The source of justification: grace.

Grace is favour or kind disposition in the mind of God, pure kindness and favour without reward. Unmerited favor.
God's grace toward sinners is seen in the fact that God Himself, through the atonement of Christ, paid the full penalty for sin, so He can justly forgive sin, regardless of merit or demerit. of the sinner. The sinner is not forgiven because God is merciful to excuse his sins, but
because there is redemption through the blood of Christ. Ro. 3:2
4; Eph. 1:7. False points: through holiness; doing something to deserve it; having righteous works; giving money to noble causes; being better; leading a religious life.

5. The basis of justification: the righteousness of Christ.


How can God treat the sinner as a righteous person?

God provides him with justice. The Lord Jesus Christ has paid the price of redemption.
Christ obtained this righteousness for us through his atoning death. Isaiah 53:5, 11; II
Co. 5:21; Ro. 4:6; 5:18, 19. Christ's death was a perfect act of obedience, a perfect act of justice because it satisfied the law of God. God accepts us as righteous in his sight, only because of the righteousness of Christ imputed to us.

  • a. The Christian loses all his guilt. Ro. 6:23.

  • b. Receive forgiveness of all your sins, Ps 103:3; cleansing, Rev 1:5; purgation, purification, Heb. 9:14; washing, bathing, He. 1:3.

  • c. The Lord throws sins into the sea. My Q. 7:19.

  • d. The Christian becomes righteous II Cor. 5:21; Ro. 5:19.

  • and. The heavenly Father sees the believer as his own Son John. 15:9.

  • F. The example of Joshua, high priest Zech. 3:1-10.

  • g. The exchange of clothes: Jonathan to David. 1 Sam. 18:4; Ga. 3:27.


La justicia humana. Zac. 3:1- 4; Is. 64:6.

6. The imputatión.

The act by which God credits us with this justice is called imputation or attribution. Imputation is charging one person with the consequences of another's act. I Cor. 1:30; Jer. 23:6. Christ atoned for our guilt, satisfied the law, both through obedience and suffering, and became our substitute, so that as we are united to Him by faith, His

Death becomes ours, his justice our justice, his obedience our obedience. God accepts us because of the perfect and all-sufficient righteousness of Christ, credited to our account.

Justice is imputed in justification and imparted in regeneration.

7. The means of justification: faith.

What is the instrument by which man takes possession of the righteousness of Christ? Faith, Rom. 3:22; 4:11; 9:30; Heh. 11:7; Phil. 3:9. Faith appropriates the promise of God and salvation.

It leads the soul to rest in Christ as Savior, imparts peace to the conscience and consoling hope. Eph. 2:8, 9.

8. Paul, Rom. 3:20, versus James, St. 2:14-26.


a. The justification that Paul speaks to us refers to the beginning of the Christian life, to a living faith that trusts in God alone. Paul rejects dead works of the law or works without faith. The apostle combats legalism or dependence on works of salvation.

b. James uses the word in the sense of that life of obedience and holiness which is the outward expression or evidence that a person is saved. Fight the teachings that it doesn't matter much how you live, as long as you believe.

James denounces the dead, formalist faith, which is merely an intellectual assent. Praise living works that demonstrate that faith is vital. Justification by works, James referred to the believer's position before men.

9. The doctrine of justification by the grace of God, through faith, removes or destroys two dangers:


First, pride in one's own justice and personal effort. Second, the fear that one is too weak to overcome obstacles, overcome difficulties, and obtain victory.

10. Justification is eternal and does not change.

If you see yourself, you do not seem righteous, but God has declared you righteous; in the sight of God you are righteous in Christ Jesus, I Pet. 2:7. God's declaration is eternal and so is his will, Jn. 6:37, 39.

11. Four aspects of justice.


  • a. God is just, I Jn. 1:5.

  • This justice is unchanging and immutable, Rom 3:25, 26. God is just in his being, James 1:17; and also in their ways.

  • Through this plan, God can satisfy his love, saving the sinner without loss of his immutable justice, and the sinner, who in himself is without any hope, can be freed from all condemnation, Jn. 3:18; 5:24; Ro. 8:1; I Cor.11:32.

  • b. The self-justice of man.

  • Filthy rag, Isa. 64:6; Ro. 10:3. A description of sin as God sees it, Rom. 3:9-18. There is no hope outside of divine grace, Rom. 3:23.


  • c. The imputed righteousness of God, Rom. 3:22.


i. The fact of imputation is emphasized in the imputation of Adam's sin to the human race, with the effect that all men are considered sinners by God, Rom. 5:12-21. The imputation of man's sin in Christ, II Cor. 5:14, 21: Heb. 2:9; I Jn. 2:2. The righteousness of God is imputed to all who believe so that they may stand before God in all the perfection of Christ. All those saved in Christ are made the righteousness of God in Him. I Cor. 1:30; II Cor. 5:21. The justice of God cannot be increased by the piety of him to whom it is imputed, nor diminished by his wickedness.


ii. The results of imputation are seen in that the righteousness of God is imputed to the believing believer on the basis that the saved believer is in Christ through baptism into the Body, I Cor. 12:13; Jn. 15:1, 5.

God sees the believer as a living part of his own Son. The Lord loves the believer as he loves his Son, Eph. 1:6; I Pet. 2:5, and considers the believer to be what his own Son is. The believer is complete in Christ, Col. 2:10; perfect in the Lord, Heb. 10:10,


iii. In the Scriptures we are given many illustrations of imputation: The coats of skin for Adam and Eve, Gen. 3:21. Abraham, Gen. 15:6; Ro. 4:9-22; Stg. 2:23. The priests, Ps. 132:9. Philemon, imputation of merit and demerit, Phm 17, 18; Job 29:14; Isaiah 11:5; 59:17; 61:10.


  • d. Imputation affects position and not status.

Our position is eternal. The state goes from childhood to maturity. II Pet. 3:18.

  • e. Imputed justice is the basis of justification.

  • God declares the believer in Christ justified forever. By faith, Rom. 5:1; through grace, Tit. 3:4-7. It is made possible through the death and resurrection of Christ. Ro. 3:24; 4:25. Forgiveness is the cancellation of the debt of sin.

  • Justification has positive and negative aspects: Positive: granting the merit and position of Christ; and imputation of justice. Negative: suppression of condemnation.

  • ​d. Justice imparted by the Spirit. Ro. 8:4; Ga. 5:22, 23; I Cor. 12:7.

These results are due to the work that the Spirit does in and through the believer.


Instructions on justification.

Being justified freely by his grace through the redemption that is in Christ Jesus; 25 Whom God has proposed as a propitiation through faith in his blood, for the manifestation of his righteousness, mindful that he had passed over past sins in his patience, 26 to manifest his righteousness at this time: so that he be the just one, and the one who justifies him who is
of the faith of Jesus. Ro. 3:24-26

The Greek word translated here as “glory” has other meanings depending on the context, since it can also be translated as “praise,” using this term in the sense of approval. An illustrative example of this use appears in John 5:43, 44 where Jesus censures his unbelieving compatriots by reproaching them: “I have come in the name of my Father and you do not receive me; If another came in his own name, him you would receive.

How can you believe, since you receive glory [or approval] from one another and not
Do you seek the glory [or approval] that comes from the only God?”

Si usamos para “gloria” el significado que acabamos de ver, Pablo estaría diciendo: “Por cuanto todos pecaron y están destituidos de la aprobación de Dios”. Que alguien no sea aprobado por el Omnipotente equivale a una seria acusación en su contra, pero a pesar de ello Pablo sigue con un planteamiento absolutamente sorprendente: “Todos pecaron…siendo justificados”.

Gratuitously means “free of charge, without cost, without price.” By His grace means “like a gift.” The reason that leads God to justify sinners is his mercy, and the method he has followed for this is redemption. “The wages of sin is death” (Romans 6:23). The sinner's life was lost; it was necessary to pay for sin with one's life. The Scriptures are again clear on the matter: “Without the shedding of blood there is no remission [of sins]” (Hebrews 9:22). Sin demanded the payment of a very high price that had to be paid and it was paid! God sent his own Son to be the substitute to die in our place. Christ became true man so that he could shed his blood as a sacrifice and die for sinners; or to put it in Paul's words: “God appointed [him] as a propitiation.”

The terminology Paul uses in this passage reflects the ritual that God had instructed the people of Israel to observe annually on the great day of Atonement. God ordained this holiday as a graphic reminder demonstrating to Israel the need to confess their sins, symbolically transferring them to a scapegoat who was led into the wilderness, bearing the sins of the people (Leviticus 16:1–34, especially 20– 22).

God is a just God, and His integrity requires that He react negatively to sin and disobedience. However, in his “patience” and long-suffering, he is not hasty in dealing with sinners. Later in this same epistle Paul writes: “See therefore the goodness and severity of God” (11:22). Here the two qualities are clearly evident; The severity toward sin is shown in the severe punishment meted out to the Son of God because of the sins that were laid upon his innocent shoulders, but the payment for sin made through the death of Christ satisfied the just demands of God.

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