Justification changes the person; it is not a mere legal process.

Summary

To be “justified” means to be right with God. Justified people have “peace with God” (Rom 5:1).

The controversy in Paul’s day

That controversy was about how Gentiles are justified. Some Jewish Christians maintained that Christians are justified “by the works of the Law” (Gal 2:16; 5:4). This means to be put right with God through the rituals of the Law of Moses, irrespective of whether you are a changed person.

Paul opposed this view and said that God justifies sinners “through faith” (Gal 2:16). To have faith means to be a changed person; one that trusts God to have mercy.

The Forensic View of Justification

We agree today that sinners are justified by grace through faith but we disagree about what that means. For some, the word “justified” implies some kind of legal process in the courtroom of heaven in which a person is put right with God irrespective of whether he or she is a changed person. In this regard, this view is similar to the Jewish view of 2000 years ago. The following are objections to this view:

Firstly, “justification” is one of several metaphors of salvation and must not be interpreted literally.

Secondly, the Imputation of Righteousness is just one of several Theories of the Atonement and not necessarily the right one.

Thirdly, in the Bible, to be justified means to be a changed person. For example:

        • “The doers of the Law will be justified” (Rom 2:13).
        • People are “justified by faith” (e.g., Gal 3:24).

A justified person, therefore, is a new creation (Gal 6:15) with “faith working through love” (Gal 5:6).

– END OF SUMMARY – 

Introduction

To be “justified” means to be right with God.

JustifiedStrong’s concordance defines the Greek word, which is translated as “justified,” as:

‘To show or regard as just or innocent’.

“Justified,” therefore, means that sinners are accepted and regarded by God as just. Justified people are described as:

“Abraham’s descendants, heirs according to promise” (Gal 3:29; cf. 3:7, 9, 14; 4:7),

“Sons of God through faith in Christ Jesus” (Gal 3:26; cf. 4:5), and as

Having “peace with God through our Lord Jesus Christ” (Rom 5:1).

The Controversy on Paul’s Day

The Jews thought that people are put right with God through the rituals of the Law.

The great controversy in Paul’s day was about how Gentiles are justified. This controversy is particularly described in the letter to the Galatians. In it, Paul uses the words “justified” and “justify” several times (e.g., Gal 2:16-17, 3:8, 11, 24, and 5:4).

The Galatians were trying to be “perfected by the flesh” (Gal 3:3), meaning to work for salvation in your own power. More specifically, some Jewish Christians maintained that Christians are justified “by the works of the Law” (Gal 2:16; 5:4). This does not mean to try to be good. It means to be put right with God through the rituals and ceremonies of the Law of Moses, irrespective of what kind of person you are. Circumcision was the first of such rituals because it was the door to Judaism. 

Paul opposed this view and said that God justifies sinners “through faith” (Gal 2:16)

To have faith means to be a changed person. The word “faith” can also be understood as “trust.” To be justified by grace through faith is to trust God for what He can and will do for you, as opposed to trusting in what you can do for yourself through the “works of the Law:”

“God … will justify the circumcised by faith and the uncircumcised through faith” (Rom 3:30).

“God would justify the Gentiles by faith” (Gal 3:8).

Paul taught a different law and a different means of justification.

The article – By Grace through Faith – discusses the Galatian controversy in more detail. In contrast to some Jewish Christians who were adamant that man is “justified by the works of the Law” (of Moses), Paul taught:

    • A different law (the Law of Christ) and
    • A different means of justification (by grace through faith).

The Forensic View of Justification

In the Forensic View, justification is a technical legal process.

We agree today that sinners are justified by grace through faith but we disagree about what that means.

For some, the word “justified” implies some kind of legal process in the courtrooms of heaven. Therefore, they use such legal undertones to explain how people are put right with God. They explain “justification’ as a technical legal process whereby Christ’s righteousness is imputed to believers. In this way, a person is put right with God irrespective of whether he or she is a changed person.

In this view, God has no option but the punish sin. However, Christ took our punishment so that we do not have to be punished.

This view is similar to the Jewish view of 2000 years ago because in both the person is ‘justified’ without being changed. 

But “justification” is one of several metaphors and must not be interpreted literally.

One objection to the Forensic View is that “justified” is only one of several different Metaphors of Salvation that Paul used to describe how sinners are put right with God. For example, another vital metaphor explains justification as reconciliation:

“Were reconciled to God through the death of His Son” (Rom 5:10; cf. 2 Cor 5:18, 20; Col. 1:20, 22). 

Paul drew these metaphors from different spheres of human experience. While the term “justified” may be used in a courtroom setting, Paul derived other metaphors from other parts of human life:

      • “Ransomed” implies that the sinner was held hostage.
      • “Redeemed” emphasizes our guilt before God.
      • “Reconciled” suggests that the sinner was estranged from God.
      • “Propitiation” implies that God was angry with the sinner.
      • Adopted as “sons of God” (Gal 3:26; 4:5-7) is a metaphor from human relations.

These metaphors are different ways of saying the same thing and we should not interpret them literally. Nor should we emphasize “justify” over the other metaphors. See the article Metaphors of Salvation for a discussion of these metaphors.

And Imputation of Righteousness is just one of several Theories of the Atonement.

A second objection to the forensic view is that several atonement theories have been proposed over the centuries. The idea that people are justified by imputing Jesus’ righteousness to them is only one of such theories and not necessarily the right one. The article Atonement Theories provides an overview of these theories and also suggests further arguments against the forensic view. See the articles:

for the explanation of atonement which, in my view, best fits the data from the Bible.

A Changed Person

In the Bible, to be justified means to be a changed person.

People with faith are justified.

Firstly, Paul said that nobody will be justified by the works of the Law but that people are “justified by faith” (e.g., Gal 2:16; 3:11, 24). Faith is not a legal technicality. Faith means that the person trusts God. Paul, therefore, did not think of justification as a legal process, irrespective of whether it is a changed person.

Doers are justified.

Secondly, Paul taught that “the doers of the Law will be justified” (Rom 2:13). This also does NOT mean that a person is “justified” on some technical legal basis. It means that God judges people by their deeds.

Man does not justify himself. God justifies people through His Spirit. 

Thirdly, Paul added that justification is something that God does: “God would justify the Gentiles by faith” (Gal 3:8). Justification, therefore, is not some legal technicality that justifies us before God. It is not something that I do myself or that Christ did to justify us before God. Rather, God Himself justifies people by changing them through His Spirit:

“God has sent forth the Spirit of His Son into our hearts” (Gal 4:6). The Spirit is a power that is able to change us:

“Walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16).

“The fruit of the Spirit is love, joy, peace, patience, kindness, goodness …” (Gal 5:22-23).

“The one who sows to the Spirit will from the Spirit reap eternal life” (Gal 6:6).

Conclusion – A justified person is a new creation

If “justified” meant that our sins are forgiven through some legal technicality, God will be populating heaven with pardoned criminals. But to be justified means to be changed. It means to be “a new creation” (Gal 6:15) with “faith working through love” (Gal 5:6).

A False Picture of God

The Forensic view presents a false picture of God.

Many theologians today still describe salvation as a legal process. They no longer propose that people are justified by the rituals of the Law of Moses. They now say that God demands that somebody had to suffer for our sins, and Christ suffered in our place. That theology presents God as an arbitrary tyrant. That view is inconsistent with the Bible. God does not need some legal technicality to save people:

Christ “gave Himself for our sins … according to the will of our God and father” (Gal 1:4). 

Or, stated even stronger, “God sent forth His Son” (4:4).

Christ’s death, therefore, did not make the Father willing to forgive or to be gracious. People who think that God needs a technical legal process to forgive people do not really worship the God of the Bible: They worship something created in their own image.

Key Conclusions

      • “Justified” means to be right with God.
      • Justification is not a legal process: A justified person is a “new creation.”

Other Articles

Listen to Graham Maxwell, a well-known preacher, as he explains, from the letter to the Galatians, his view of the Atonement and of Justification.

Overview of Galatians Chapters 1 to 3

This is a summary of the various articles on this website that discuss Galatians chapters one to three.  Please refer to these articles for more detail.

GOSPEL DISTORTED

Paul himself founded the churches in Galatia (Gal 1:8), but after he left, some people, probably Jewish Christians from the church in Jerusalem (Gal 2:17), arrived and preached a dangerously distorted gospel (Gal 1:6-9). Their intention was to force Gentile Christians to be circumcised (Gal 2:3, 12) and to live like Jews (Gal 2:14). They reasoned that “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1). To use terminology from Galatians, they argued that man is justified by the works of the Law (Gal 2:16).

Paul wrote the letter to the Galatians to correct this distortion and to prevent the circumcision of Gentile Christians.

IN VAIN

Paul was concerned that the Galatian Christians suffered so many things “in vain” (Gal 3:4; 4:10). This implies that the Christians that complied with the demands of the Jewish Christians, were at risk of losing their eternal inheritance. 

THE REAL DANGER

The battle was around circumcision, but circumcision, in itself, was not the danger. The real danger lies in the thinking that people are put right with God through their own efforts (Gal 3:3).  People who try to earn their salvation will soon realize that they are not able to keep God’s law. They will, therefore, add a large number of demanding rules and regulations to God’s law to force themselves to obey God’s law.  But such a system of laws turns the mind away from God to self.  It kills love for God, and when love for God dies, love for fellow beings also perishes. It leads to selfish and narrow-minded criticism of all who fail to comply, and this kills compassion. 

TRADITION OF THE ELDERS

The Judaism of Paul’s day was a good illustration of such a system of laws invented by humans, founded on the understanding that one must earn your own salvation. Christians that become trapped in such a system are at risk of eternal loss. This is the danger that could cause the Galatian Christians to suffer so many things “in vain.”

PAUL’S DEFENSE

Paul opposes this dangerously distorted gospel in a number of ways:

      • He received his message directly from God.
      • The Church Leaders accepted his message.
      • There is no need to circumcise Gentile Christians.
      • People are justified through faith; not by the works of the Law, and
      • Christians are not subject to the Law of Moses.

FROM GOD

In the first two chapters, Paul defends the supernatural source of his message.  He claimed that:

He is “an apostle” (Gal 1:1), which means to be sent by God.

He was set apart even from his mother’s womb and called through God’s grace to preach Him among the Gentiles (Gal 1:15-16; 2:7-8). This gives Paul the right to prescribe to the Gentile Christians what they must do and not do.

He received his message from God, not from men (Gal 1:1, 11-12, 16-19; 2:6).

ACCEPTED BY CHURCH LEADERS

The church leaders in Jerusalem accepted his message (Gal 2:9).  This acceptance is illustrated by Titus, an uncircumcised Gentile, whom he took along with him on his visit to the church headquarters in Jerusalem, where the church leaders did not compel Titus to be circumcised (Gal 2:3, 9).

ISRAEL IS NO LONGER THE CHOSEN NATION

Paul concludes chapter 3 with the statement that, in Christ, all people are equal.  He wrote, “there is neither Jew nor Greek” (Gal 3:28).

Judaism made a sharp distinction between Jew and Gentile.  It viewed Israel as God’s special chosen people (Rom 11:1), but Gentiles as “sinners” (Gal 2:15).

Jewish Christians, by arguing “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1; Gal 2:3; 6:13, 12), and by compelling “Greeks”, such as Titus, “to be circumcised” (Gal 2:3; 6:13), attempted to maintain the difference between the circumcised and the uncircumcised Christians.  This caused a rift in the church and tension between circumcised and uncircumcised Christians.

It is this rift that Paul was trying to heal by stating that people that, in Christ, all people are equal. It is a correction of the distortion that argues that there remains a difference between circumcised and uncircumcised Christians from God’s perspective. What Paul effectively is saying is that there remains no need to circumcise Gentile Christians.

It is rather strange that Paul does not use the Jerusalem church council decision, as recorded in Acts 15, to support this position.  The issue on the table was whether Gentiles must be circumcised (Acts 15:1, 3, 5), and the church council agreed with Paul that Gentiles must not be circumcised (Acts 15:19-20). Perhaps the church council took place only after Galatians was written. One person proposed that Galatians was written while Paul was on his way to Jerusalem for the church council.

JUSTIFICATION

In Gal 2:16 Paul states that “man is not justified by the works of the Law but through faith in Christ Jesus”. In doing so, he attacks the foundation for the demand that Gentile Christians be circumcised.

This statement not only explains that “man is not justified by the works of the Law” (Gal 2:16) but also provides the correct method of justification, namely “through faith in Christ Jesus” (Gal 2:16; 3:10).  The question in Galatia was therefore how one is justified.  To be justified means to be put right with God.  It does not mean to become without sin. The question is how a sinful human being is put right with God:

By arguing that one is justified by the works of the Law of Moses, the Jewish Christians from the church in Jerusalem argued that man is put right with God by performing the external deeds required by the Law of Moses, seeking to thereby earn justification.

By arguing that one is justified through faith in Christ Jesus, Paul argued that man is put right with God by what goes on in his mind.  “Faith” is the internal mindset that trusts God and relies on His merciful-kindness (grace). To summarize Romans 7 in a single sentence, there is no condemnation for one that wants to do what is right, even though he continues to sin.

Many people see the statement that “man is not justified by the works of the Law but through faith in Christ Jesus” as the key message of the letter to the Galatians, but it is merely the reason why Gentile Christians must not be circumcised. The key issue in the letter is whether Gentile Christians must be compelled to be circumcised and to live like Jews.

Many people interpret the statement that “man is not justified by the works of the Law but through faith in Christ Jesus” as a fundamental doctrine of the Christian faith.  However, this argument was used to oppose the error that links salvation to the Law of Moses, and it should not be applied out of context, as if somebody would be saved merely on the basis of the conviction that Jesus is the Christ while persevering in the lusts of the body. The faith that saves is not a mere conviction that Jesus is the Messiah. Faith that saves wants to act in accordance with God’s Law; not the Law of Moses, but God’s Law as explained by Christ.

How Justified

After recounting certain historical events in the first two chapters, concluding chapter 2 with his speech to the Jewish Christians at Antioch, chapter 3 shifts the focus to the Galatians specifically. The first two chapters define the key issue, concluding with the statement that “man is not justified by the works of the Law but through faith in Christ Jesus”.  Chapter 3 provides support for this statement in a number of ways:

Paul provides various arguments in support of justification through faith.  He argues as follows:

Abraham believed God, and it was credited to him as righteousness” (Gal 3:6; Gen 15:6).  If this was true for Abraham, it should also be true for all Christians (Gal 3:7), because they are his children (Gal 3:29, 7).

God promised Abraham that “all the nations will be blessed in you” (Gal 3:8), which means that “God would justify the Gentiles by faith” (3:8).

Even the Old Testament confirms that “the righteous man shall live by faith” (Gal 3:11; Habakkuk 2:4].  “Live by” is an Old Testament expression that means to be justified (to be right with God).

Paul interpreted the promise to Abraham, that “all the nations will be blessed in you“, as that “God would justify the Gentiles by faith” (Gal 3:8), and adds that this promise was received hundreds of years before the law, and therefore the law did not invalidate the promise (Gal 3:15, 17-18).

The promises, which God made Abraham, were actually received by Christ (Gal 3:16, 19).  Thus everything belongs to Christ.  The only way that people can become “Abraham’s descendants, heirs according to promise” (Gal 3:29) is “in Christ Jesus” (Gal 3:14), which means that they “belong to Christ” (Gal 3:29).

Some of his arguments support both the view that man is not justified by the works of the Law and the view that man is justified through faith:

The Galatians did not have to perform “the works of the Law” to receive the supernatural manifestations of the Spirit (Gal 3:2, 5).  All they had to do was to believe what they heard (Gal 3:2, 5).

The Galatians began their lives as Christians in the power of the Spirit, but now they are trying to “perfect” their lives by their own power (Gal 3:3), which is illogical.

Unless one does “everything written in the Book of the Law”, one is “under a curse” (Gal 3:10, quoting Deut 27:26).  Scripture has shut up everyone under sin (Gal 3:22), which means that the Old Testament declares that all people sin (Rom 3:9, 23).  Therefore the law is not “able to impart life” (not able to grant “righteousness”) (Gal 3:21). Therefore (note the words “so that” in Gal 3:22) the promise (to impart life) is “given to those who believe (3:22).

Not subject to the Law of Moses

Another important argument used by Paul against this distortion is that Christians are not subject to the Law of Moses. Chapter 2 contains three veiled indications of this.  Both the reference to Christ as “a minister of sin” (Gal 2:17) and the reference to something which Paul “destroyed” (Gal 2:18) are interpreted above as implying that the Law of Moses is not binding on Christians.  Furthermore, Paul’s statement that he died to the Law (Gal 2:19) means to be released from serving by the letter the Law. Chapter 3 states more directly that Christians are not subject to the Law of Moses:

Paul wrote that the Law was “added” (to the promises – Gal 3:18), but only “until the seed (Christ) would come” (Gal 3:19, 16).  The law served as a “tutor … to Christ” (Gal 3:23-24), “but now that faith has come, we are no longer under a tutor” (Gal 3:25).

But this does not mean that Christians are lawless.  Paul taught that Christians are subject to the “law of God”, but not in the form given to Moses.  Rather, Christians are subject to the “law of Christ” (Gal 6:2).  Christ did not interpret the Law given to Moses; Christ actually replaced it with His own laws.

Israel in prophecy

Large church groups still today maintain a future special and separate role for Israel in God’s plan.  This view is opposed in articles on Romans 9 and 11 on this website.  Galatians confirms that literal Israel no longer exists as a separate entity in God’s plan:

    • Circumcision is “the sign of the covenant between Me and you (Abraham)” (Gen 17:11), but Paul argued, “neither is circumcision anything, nor uncircumcision” (Gal 6:15; 5:6). Since circumcision has been annulled it seems to stand to reason that physical Israel, as a separate entity in God’s plan, has expired.
    • God gave Abraham both the promises and circumcision (Gen 17:10). Paul sets aside circumcision, but Paul does not set aside the promises.  These promises remain valid (Gal 3:29).  To the discomfort of many Jewish Christians, he taught that Gentiles are now regarded as “Abraham’s descendants, heirs according to promise” (Gal 3:29; 14), even without circumcision. They share in the “inheritance” (Gal 3:18) promised to Abraham.  This is another way of saying that they are justified (Gal 3:7-8; Rom 4:13, 16). However, the statement that “those who are of faith … are sons of Abraham” (Gal 3:7, see also 3:16, 29) also means that non-believing Jews are no longer be regarded as “Abraham’s descendants”. They have no claim to be “heirs according to promise”, which also implies that physical Israel, as a separate entity in God’s plan, has expired.

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