Abraham is the first person the Bible describes as being JUSTIFIED. This does not mean that he was the first child of God, only that this is the first recorded case in the Bible giving us to example of the principle JUTIFICATION by faith, and the same principle God uses in justifying the ungodly/sinners. God justified Abraham as being righteous, BEFORE God had given the law.
Answer: Simply put, to justify is to declare righteous, to make one right with God. Justification is God�s declaring those who receive Christ to be righteous, based on Christ�s righteousness being imputed to the accounts of those who receive Christ (2 Corinthians 5:21).
Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26: �But now a righteousness from God, apart from law, has been made known, to which the Law and the prophets testify.
This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished�he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.�
We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ. His sacrifice covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ's own righteousness when He looks at us. This meets God's demands for perfection; thus, He declares us righteous�He justifies us.
Romans 5:18-19 sums it up well: �Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.� It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have assurance of salvation. It is the fact of justification that enables God to begin the process of sanctification�the process by which God makes us in reality what we already are positionally. �Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ� (Romans 5:1).
SUMMARY.--The Special Privileges of Israel. The Special Claim of the Jew. God's Faithfulness Shown in Keeping his Covenant with the Children of Faith. No Difference between Jew and Gentile. By the Law no Flesh Justified. Justification to the Believer in Christ.
Verses: 1-4. What advantage then hath the Jew? In the second chapter Paul has shown that the Jews as well as the Gentiles are included under sin, and that the possession of the law and the rite of circumcision were of no avail unless the law was kept faithfully. In this chapter the Jew is supposed to object to this conclusion; his objections are presented, and answered. The first is, "What advantage is it then to the Jew to have the law and the rite of circumcision at all, if all, both Jew and Gentile, will be judged on the same principles in the judgment day?" The second verse gives the answer. 2. Much every way. The Jew had great advantages. He had greater light, more knowledge, better privileges, higher honors. The greatest advantage was that they had the oracles of God, the Holy Scriptures, and hence the promises which revealed a Messiah of mankind. This was not the only advantage, but the first. 3. What if some did not believe? In this verse the Jew raises a second objection. God has made a promise to Abraham to be a God to him and to his seed in all generations. "Shall God's faithfulness be made of none effect, his promise be broken, because a great part of Israel does not believe upon the promised Seed of Abraham, who was to bless all nations?" 4. God forbid. The Greek means, literally, "Not so." It does not follow that God is unfaithful, because he rejects unbelieving Israel, for his covenant with Israel and his promise to Abraham were conditional. Let God be true, but every man a liar. That is, Let us believe all men to have broken their word, rather than God his. As it is written. Psalm 51:4. One of the penitential psalms, in which David mourns over his own sins. God's sayings, his threatenings, are justified by his judgments. They were in the case of David. They were also in the rejection of the Jewish nation, in spite of the promise, when it had rejected the Holy One of Israel.
Verses: 5-9. But if our unrighteousness commendeth the righteousness of God, etc. Here is presented the Jews' third objection to the conclusion that Israel is under judgment for sin. Paul has just shown that God's righteousness is shown forth in condemning the Jews for their unbelief. "But," says the Jew, "if our unrighteousness demonstrates God's faithfulness, when he condemns us for unbelief, is it right that we should be punished? Our sin gives occasion for God's holiness to be shown forth. Why, then, should we be punished for furnishing such an occasion? Speaking after the manner of men, is not God unrighteous, when he sends wrath on our nation for its unbelief?" 6. God forbid. Rather, "By no means." How shall God judge the world? How, if no sin is punished which God turns to some good purpose, shall he judge all men according to their deeds? 7. Why yet am I also judged as a sinner? Here the Jew is supposed to repeat the last objection in another form. "God's truth is shown by our lie. His threatenings are demonstrated to be absolutely true by his rejection of the Jewish nation. If our lie, our false life, has thus shown forth his glory, why should we be individually condemned?" 8. Let us do evil that good may come. The apostle replies to this argument with a reductio ad absurdum. This amounts to saying, "Do evil that good may come," an abominable doctrine, slanderously charged upon Paul by enemies, would justify every iniquity. This doctrine, so strongly condemned, has been taught by the Jesuits. Whose damnation is just. All who teach such doctrine are justly condemned. 9. Are we better than they? If Jews shall be judged as well as Gentiles, are not we Jews, having the oracles of God, better than they, and hence likely to be justified? The Jew is still supposed to be speaking. To this Paul replies, In no wise, for he had already shown (chapters 1 and 2) that both Jews and Gentiles were sinners before God.
Verses: 10-18. As it is written. Psalms 14:1-3 and 53:1-3. Paul quotes the Jewish Scriptures to confirm his statement. None righteous. None absolutely free from sin. 11. None that seeketh after God. A general statement of the sinfulness of Jew as well as Gentile. 12. None that doeth good. Not one absolutely good. According to the flesh all tended to evil. 13. Their throat is an open sepulchre. Thus far the statements have been general. Now we come to particulars. If the grave is opened, corruption is manifest. So corruption comes from the throats of men when they speak. The poison of asps. The venom of falsehood, as deadly as the deadly serpent. 15. Their feet are swift to shed blood. To carry their owners on a mission of murder. 18. There is no fear of God, etc. David, in the psalms quoted, has affirmed in the strongest possible language, the universal sinfulness. The Jews accepted David's words as inspired. These words included Jews as well as Gentiles; hence all are included under sin.
Verses: 19-26. Whatsoever the law saith, etc. The law of Moses was written for the Jews especially, and whatsoever it saith, it saith to those under it, to the Jews; just as the United States law is addressed to the people of the United States. That every mouth may be stopped. It has just been seen that even the mouth of the Jew is stopped, since "none are righteous, no, not one;" hence all the world, Jew as well as Gentile, are guilty before God. 20. Therefore, by the deeds of the law shall no flesh be justified. Since all are found to be sinners, law-breakers, none can be counted sinless; or, in other words, justified. Works of the law. In the Greek, this reads, Works of law. The statement is general, and of course would include the law of Moses. For by the law is the knowledge of sin. Again the article is not found in the Greek before law. Law, generally, when once known, reveals to us that we are transgressors. The savage steals as a legitimate pursuit, but when once he hears the law, "Thou shalt not steal," his sin is revealed. 21. The righteousness of God without the law (Greek, without law) is manifested. A righteousness that does not spring from perfect obedience to law (without law), is predicted both by the law of Moses and the prophets of Israel. 22. Even the righteousness . . . by faith of Jesus Christ. The Gospel, wherein we are "justified by faith, and have peace with God through Jesus Christ." All were guilty under the law, but the law and prophets pointed to forgiveness in Christ. Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent. 23. For all have sinned. This has been already shown. And come short of the glory of God. Wickliffe says, "Have need of the glory of God." I believe this suggests the idea. Man was made originally in the image of God. He was then sinless. No sinner is in the Divine image. All have sinned, and to have the divine likeness restored, need to have their sins blotted out. Until this is done they come short of the glory of God. 24. Being justified freely by his grace. All who believe upon Jesus Christ have their sins thus blotted out, being freely, as a divine gift, justified (that is, counted just, or sinless) by grace, through the redemption that is in Christ Jesus. Christ redeems the sinner who puts his trust in him. His blood pays the debt that the sinner owes to justice. Since Christ, the sinless One, has suffered for sin, God will accept his suffering for the debt of those who love and trust in him. 25. Whom God hath set forth to be a propitiation. Christ was publicly shown forth as a MERCY SEAT (a Propitiatory). As God of old met Israel at the mercy seat when the blood of the atonement was offered, so Christ on the Cross is our mercy seat. There we meet God who comes to us then in tender mercy, to declare his righteousness, to show it to us, in bestowing righteousness upon us in forgiving out past sins. This system of forgiveness, or righteousness through the cross of Christ, is the righteousness without law predicted by the Law and the Prophets. 26. That he might be just. Can God be just, and yet justify the sinner? Only, because justice was fully satisfied when the sinless Christ died, not for himself, but for his people. The believer in Christ Jesus, trusting in him, baptized into Christ, into his death, is in Christ, and Christ hath paid the penalty for all who are found in him (Rom. 8:1).
Verses: 27-31. Where is boasting then? If we are justified, not by our own righteous works, not by the law of Moses, but as a free gift of God through a law of faith, where is the ground for Jew or Gentile to boast? 28. Therefore. The conclusion of the line of argument is now reached. No man is justified by works of law (no article in the Greek), but by faith, the faith that brings into loving obedience to Christ. 29. Is he the God of the Jews only? If God is the God of all nations, it ought to be regarded a reasonable thing that he would justify through faith Gentiles as well as Jews. 30. As there is one God, there is one plan of justification. The circumcision, the Jews are justified by faith, a faith not in God, whom they already acknowledged, but a faith in Christ, God manifest in the flesh. In the same way the uncircumcision, the Gentile world, are justified through the faith. The Gospel is meant by the faith (the article is found in the Greek). The salvation of both is by faith in Christ crucified. 31. Do we then make void the law? Do we make it useless through the faith; i. e., through the Gospel? (the article is found before faith in the Greek). We establish the law. Rather, law (the article is not found in the Greek). Law is confirmed and rendered sacred, when its just demands are met by the suffering of the Son of God himself.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Original work done by Ernie Stefanik. First published online in 1996 at The Restoration Movement Pages.
Bibliography Information
Johnson, Barton W. "Commentary on Romans 3". "People's New Testament". . 1891.
I agree that we have to have faith to receive grace. I just know that God changes us, gives us a new heart, to make us come to Him and have that faith.
Eze 36:26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.
Eze 36:27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.
Eze 36:28 Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God.
Eze 36:29 I will deliver you from all your uncleannesses. I will call for the grain and multiply it, and bring no famine upon you.
Eze 36:30 And I will multiply the fruit of your trees and the increase of your fields, so that you need never again bear the reproach of famine among the nations.
Eze 36:31 Then you will remember your evil ways and your deeds that were not good; and you will loathe yourselves in your own sight, for your iniquities and your abominations.
Much love,
Leon
PS - I could have found many other commentaries that would argue with the points in this one, but I agree with most of what the author said, and you know how out of hand those commentary wars get. LOL.
I do want to post a short comment by Matthew Henry. He says it very well.
Rom 9:14-24
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos_13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
Of course we will have som that claim they know more than Henry, but he is much respected by almost all theologians.
Yeah Lee, I love Matthew Henry, I have his Volume One collection of his commentaries. I use Henry, as well as others, becasue unless you have studied Henery, some tend ot get lost in his speech. I know I did when I first started studying his commentaries. Now I can read a commentary on a certain chapter or book in the Bible, and I get on down the road with clear understanding:yay:
I also compare Henry with other theologians, and of course, what God has given me through the reading and studying of His word. I make note and compare what I think God has given me, then I check out Henry and others to see if I'm on the right track. Praise God so far I have been on the money in my studies, there have been times in certain verses I preceived God saying something differently than Henry, but not too far off.
If you note, Henry is saying the say thing as the commentary I posted, this is good you posted his commentary, so others can read, (uh?...skim through) and see that two different men of God are saying the same things in agreement about the same topic in their commentaries as to what God has revealed to them.
Thanks for posting Henry:applause::glow::bow::bow:
Leon on that where, are and will be on the earth are called drawn by him if the bible is true and there are those that believe it is true as written, believers are never to put trust in any man's opinions outside the word of God.
If all are not drawn and called God would be a liar, he would have to be unjust, and he few other things he is not.
It would be far better for you to not say, or proclaim those lies anymore, you do not want that harvest, especially the seed of unbelief to be sown in the hearts of others.
