At the moment of faith in Christ, God’s righteousness is gifted to the believer (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and he is at once made right with God and declared just in His sight. Divine justification is not by human works at all, “for there is none righteous, not even one” (Rom 3:10), “for all have sinned and fall short of the glory of God” (Rom 3:23). Rather, Paul reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Like our spiritual bi...
At the moment of faith in Christ, God’s righteousness is gifted to the believer (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and he is at once made right with God and declared just in His sight. Divine justification is not by human works at all, “for there is none righteous, not even one” (Rom 3:10), “for all have sinned and fall short of the glory of God” (Rom 3:23). Rather, Paul reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Like our spiritual birth, justification is a one-and-done event, perfect in itself, not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge” (Rom 8:1).”[1] And Charles Bing states, “Justification is the act of God that declares a sinner righteous in God’s sight. It is a legal term that speaks of one’s right standing in God’s court of justice.”[2]
Being justified in God’s sight is by faith alone and not by any human works, for “by the works of the Law no flesh will be justified in His sight” (Rom 3:20a). Rather, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), for “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).[3] J. I. Packer states:
- "Justification is a judicial act of God pardoning sinners (wicked and ungodly persons, Rom 3:9–24; 4:5), accepting them as just, and so putting permanently right their previously estranged relationship with himself. This justifying sentence is God’s gift of righteousness (Rom 5:15–17), his bestowal of a status of acceptance for Jesus’ sake (2 Cor 5:21)."[4]
Louis Berkhof agrees, stating:
- "Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, and sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state."[5]
Merrill F. Unger adds:
- "Justification is a divine act whereby an infinitely Holy God judicially declares a believing sinner to be righteous and acceptable before Him because Christ has borne the sinner’s sin on the cross and has become “to us … righteousness” (1 Cor 1:30; Rom 3:24). A justified believer emerges from God’s great courtroom with a consciousness that another, his Substitute, has borne his guilt and that he stands without accusation before God (Rom 8:1, 33–34)."[6]
Paul Enns states:
- Whereas forgiveness is the negative side of salvation, justification is the positive side. To justify is to declare righteous the one who has faith in Jesus Christ. It is a forensic (legal) act of God whereby He declares the believing sinner righteous on the basis of the blood of Christ. The major emphasis of justification is positive and involves two main aspects. It involves the pardon and removal of all sins and the end of separation from God (Acts 13:39; Rom 4:6–7; 5:9–11; 2 Cor 5:19). It also involves the bestowal of righteousness upon the believing person and a title to all the blessings promised to the just. Justification is a gift given through the grace of God (Rom 3:24) and takes place the moment the individual has faith in Christ (Rom 4:2; 5:1). The ground of justification is the death of Christ (Rom 5:9), apart from any works (Rom 4:5). The means of justification is faith (Rom 5:1). Through justification God maintains His integrity and His standard, yet is able to enter into fellowship with sinners because they have the very righteousness of Christ imputed to them.[7]
The process is faith in Christ (John 3:16; Acts 4:12; 16:31), imputed righteousness (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and the declaration by God that the believer is now justified in God’s sight (Rom 3:24; 4:5; Gal 2:16). Robert B. Thieme Jr., states:
- "Anyone who expresses faith alone in Christ alone is instantly justified before the bench of God’s justice. The mechanics of justification follow three logical steps, though they all occur simultaneously. First, the person believes in Christ; second, God the Father credits, or imputes, His righteousness to that person; and third, God recognizes His righteousness in the believer and pronounces him “justified”— vindicated, righteous (Rom 5)."[8]
The imputation of God’s righteousness to believers means we are declared righteous, but not made righteous in conduct. To be righteous in conduct is the lifelong process of sanctification whereby the believer advances to spiritual maturity and lives in conformity with the character and will of God as revealed in His Word. This is the walk of faith. But though we are righteous in God’s sight because of the righteousness of Christ imputed to us, at the same time we continue to possess a sin nature that continually causes internal temptation and conflict (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19-22; 1 John 1:8), and we commit personal acts of sin (1 Ki 8:46; Eccl 7:20; 1 John 1:10; 2:1). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21; 1 John 3:2, 5). Martin Luther understood this duality and coined the Latin phrase simul iustus et peccator, which translates as, “simultaneously righteous and a sinner.” Though Christians are declared righteous in God’s sight, sin will constantly be present (Eccl 7:20; 1 John 1:8, 10), to varying degrees, depending on the status of the believer’s spiritual walk with the Lord. Timothy George states:
- "The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However, for believers, life in this world is no longer a period of doubtful candidacy for God’s acceptance. In a sense we have already been before God’s judgment seat and have been acquitted on account of Christ. Hence we are also always righteous."[9]
I agree with the phrase simul iustus et peccator, that a Christian is “simultaneously righteous and a sinner.” I think a better phrase is semper iustus et peccator, that we are “always righteous and a sinner.” Both are true. Always. As a Christian, I am righteous because I have received God’s “gift of righteousness” (Rom 5:17). This is “the righteousness which comes from God on the basis of faith” in Christ (Phil 3:9). God gave me His righteousness at the moment I trusted Christ as my Savior, and like all of God’s gifts, it can’t be given back, “for the gifts and the calling of God are irrevocable” (Rom 11:29). As one who possesses God’s righteousness, I am forever justified in His sight. The matter is settled in heaven. God has made it so. After being saved, the issue for every Christian is to advance to spiritual maturity (Heb 6:1), which glorifies God and edifies others.
Dr. Steven R. Cook
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[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235.
[2] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015).
[3] Some in the early church thought righteousness came through adherence to the Mosaic Law. The apostle Paul dealt with this, saying, “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21), for “if a law had been given which was able to impart life, then righteousness would indeed have been based on law” (Gal 3:21). Salvation comes to the one who simply trusts in Christ as Savior and receives it as a free gift, “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” (Eph 2:8-9).
[4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 164.
[5] Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 513.
[6] E. McChesney and Merrill F. Unger, “Justification,” The New Unger’s Bible Dictionary, 729.
[7] Paul P. Enns, The Moody Handbook of Theology, 326.
[8] Robert B. Thieme, Jr. “Justification”, Thieme’s Bible Doctrine Dictionary, 153.
[9] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.
