Justification. A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is…

Imputation. That the imputation of the righteousness of Christ to the believer does lie at the basis of Paul's doctrine of Justification can be further seen from the fact that Justification is absolutely free and unmerited so far as the sinner is concerned (Ro 3:24; 5:15; Ga 5:4; Tit 3:7); its object being one who is ungodly (Ro 4:5); so that it is not by works (Ro 3:20,28; Ga 2:16; 3:11; 5:4; Php 3:9); and yet that it is not a mere pardon of sin, but is a strictly "forensic" or judicial judgment, freeing the sinner from all the claims of the law, and granting him the right to eternal life. Th…

Pardon. The forgiveness of sins granted freely (Isa. 43:25), readily (Neh. 9:17; Ps. 86:5), abundantly (Isa. 55:7; Rom. 5:20). Pardon is an act of a sovereign, in pure sovereignty, granting simply a remission of the penalty due to sin, but securing neither honour nor reward to the pardoned. Justification (q.v.), on the other hand, is the act of a judge, and not of a sovereign, and includes pardon and, at the same time, a title to all the rewards and blessings promised in the covenant of life.

Justice. jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same. See RIGHTEOUSNESS. 1. Human Justice: Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, w…

和合本：16 你們中間有人對他們說：「平平安安地去吧！願你們穿得暖，吃得飽」，卻不給他們身體所需用的，這有甚麼益處呢？ 17 這樣，信心若沒有行為就是死的。 18 必有人說：「你有信心，我有行為；你將你沒有行為的信心指給我看，我便藉着我的行為，將我的信心指給你看。」 19 你信上帝只有一位，你信的不錯；鬼魔也信，卻是戰驚。 20 虛浮的人哪，你願意知道沒有行為的信心是死的嗎？ 21 我們的祖宗亞伯拉罕把他兒子以撒獻在壇上，豈不是因行為稱義嗎？ 22 可見，信心是與他的行為並行，而且信心因着行為才得成全。 23 這就應驗經上所說：「亞伯拉罕信上帝，這就算為他的義。」他又得稱為上帝的朋友。 24 這樣看來，人稱義是因着行為，不是單因着信。 25 妓女喇合接待使者，又放他們從別的路上出去，不也是一樣因行為稱義嗎？ 26 身體沒有靈魂是死的，信心沒有行為也是死的。 BSB: 16 If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that? 17 So too, faith by itself, if it does not result in action, is dead. 18 But som…

和合本：16 所經過的路便行殘害暴虐的事。 17 平安的路，他們未曾知道； 18 他們眼中不怕上帝。 19 我們曉得律法上的話都是對律法以下之人說的，好塞住各人的口，叫普世的人都伏在上帝審判之下。 20 所以凡有血氣的，沒有一個因行律法能在上帝面前稱義，因為律法本是叫人知罪。 21 但如今，上帝的義在律法以外已經顯明出來，有律法和先知為證： 22 就是上帝的義，因信耶穌基督加給一切相信的人，並沒有分別。 23 因為世人都犯了罪，虧缺了上帝的榮耀； 24 如今卻蒙上帝的恩典，因基督耶穌的救贖，就白白地稱義。 25 上帝設立耶穌作挽回祭，是憑着耶穌的血，藉着人的信，要顯明上帝的義；因為他用忍耐的心寬容人先時所犯的罪， 26 好在今時顯明他的義，使人知道他自己為義，也稱信耶穌的人為義。 27 既是這樣，哪裏能誇口呢？沒有可誇的了。用何法沒有的呢？是用立功之法嗎？不是，乃用信[主]之法。 28 所以我們看定了：人稱義是因着信，不在乎遵行律法。 29 難道上帝只作猶太人的上帝嗎？不也是作外邦人的上帝嗎？是的，也作外邦人的上帝。 30 上帝既是一位，他就要因信稱那受割禮的為義，也要因信稱那未受割禮的為義。 BSB: 16 ruin and misery lie in their wake, 17 and the way of peace they have not known.” 18 “Th…

(7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty" Rom 8:33 ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing …

confess--with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them. he--God. faithful--to His own promises; "true" to His word. just--Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice. to--Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice. forgive--remitting the guilt. …

(10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the inte…

praise . . . extol . . . honour--He heaps word on word, as if he cannot say enough in praise of God. all whose works . . . truth . . . judgment--that is, are true and just (Rev 15:3; Rev 16:7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Psa 51:4). those that walk in pride . . . abase--exemplified in me. He condemns himself before the whole world, in order to glorify God. Next: Daniel Chapter 5