Justification by Faith

A breif explantion of why our justification is by faith

Jesus and the reason for miracles

The Question of Sinful People and a Holy God

The doctrine of justification by faith has been at the very heart of the Protestant gospel since the Reformation. In reality the Reformation in the West draws from an authentic and historic comprehension of the mission of Jesus conveyed by the apostle Paul. It answers one of humanity’s most pressing questions: how can sinful people be put right with a holy God? According to the New Testament, and especially the writings of Paul, the answer is consistent; human beings are justified not by their own hard work, best efforts or moral achievements, but by faith in Jesus Christ. This doctrine remains vital as an immovable foundation for the Church and Christians today, not just for personal theological clarity but also for faithful preaching, discipleship, and mission¹.

Paul, the Gospel, and the Problem of Human Righteousness

The apostle Paul was uniquely equipped to write of the doctrine of justification by faith. Educated under the prominent teacher Gamaliel and deeply immersed in Jewish law, Paul once believed that righteousness came through strict obedience to the Law of Moses. As Saul of Tarsus, he persecuted followers of Jesus, convinced that they were undermining God’s truth. Yet his dramatic encounter with the risen Christ on the road to Damascus transformed his life completely. The persecutor became the preacher, the legalist a herald of grace. Paul came to understand that salvation is not achieved but received, not earned but given as a gift.

Paul’s message was not his own clever invention. He insisted that the gospel he proclaimed came by revelation from Jesus Christ Himself (Galatians 1:12). At its centre was the conviction that “the gospel… is the power of God for the salvation of everyone who believes” (Romans 1:16). Salvation, in Paul’s teaching, is a comprehensive term that includes justification, sanctification, and glorification. Paul taught salvation as a rescue of humanity from God’s righteous wrath and an empowerment that raises believers into new life and future glory with Christ (Romans 5:9; Ephesians 2:6–7).

So What is Justification?

First of all, sin can be defined as the breaking of God’s just laws or an act of lawlessness (1 John 3:4), and we read from Romans 3:23 that “all have sinned and fallen short of the glory of God”. So, if we’re dealing with acts of law, justification is a legal term drawn from the courtroom. To be justified is to be declared righteous or “not guilty.” It does not mean that sin or lawlessness is ignored or overlooked; rather, it means that through the life, death, and resurrection of Jesus Christ, God declares believers to be in the right. Christ’s sacrificial death turns away God’s wrath and becomes effective in a person’s life when they place their trust in Him. Justification, therefore, presupposes both sin and grace: sin creates the need, and God’s grace provides the solution.

This declaration of righteousness is not based on moral improvement or religious performance. It’s not even based on trying to be lawful by mere self-effort. Paul is emphatic that justification is “by grace… through faith… not by works, so that no one can boast” (Ephesians 2:8–9). Faith is not itself a work that earns salvation; it is the means by which God’s gift is received.

Law, Faith, and the Exclusion of Boasting

A central concern in Paul’s letters, particularly Romans and Galatians, is the temptation to rely on the Law for righteousness. Jewish believers struggled to reconcile faith in Christ with obedience to the Mosaic Law, while Gentile converts were pressured by some teachers (known as Judaizers) to adopt Jewish practices such as circumcision. Paul responds by drawing a sharp distinction between righteousness based on law and righteousness based on faith.

The Law demands perfect obedience: “The person who does these things will live by them” (Leviticus 18:5; Galatians 3:12). Yet we know Scripture reminds us “there is no one righteous, not even one.” Because no one can keep the Law perfectly, reliance on it leads not to justification but to condemnation (Galatians 3:10; James 2:10). Faith, by contrast, relies entirely on God’s promise rather than human effort. As Paul repeatedly insists, “the righteous will live by faith” (Habakkuk 2:4; Romans 1:17; Galatians 3:11).

This is why human boasting has no place in the gospel. Law observance encourages pride, as people compare themselves to others and take confidence in their own achievements. Paul confronts this attitude directly, reminding his readers that righteousness is a gift, not a reward (Romans 3:27–28). Like the prophet Jeremiah, he insists that the only legitimate boasting is boasting in the Lord (1 Corinthians 1:31).

Abraham, David, and the Biblical Pattern of Faith

To prove that justification by faith is not a new idea, Paul appeals to Abraham and David being two of Israel’s most revered figures. Abraham was declared righteous simply because he believed God’s promise: “Abraham believed the Lord, and he credited it to him as righteousness” (Genesis 15:6; Romans 4:3). Crucially, this occurred before Abraham was circumcised and before the Law was ever in written form, demonstrating that his right standing with God was based purely on faith, not ritual or law-keeping. Paul therefore calls Abraham “the father of all who believe” (Romans 4:11).

David provides a complementary witness. In Psalm 32, he speaks of the blessing of having sins forgiven, covered, and not counted against him. Paul interprets this as justification in that it is an acquittal rooted in God’s grace rather than human merit. Together, Abraham and David establish a consistent biblical pattern: God justifies sinners by faith.

Jesus Himself reinforced this truth in the parable of the Pharisee and the tax collector (Luke 18:9–14). The Pharisee boasted in his religious achievements, while the tax collector simply cried out for mercy. It was the humble sinner, not the religious achiever, who went home justified. This story captures the heart of justification by faith: reliance on God’s mercy rather than confidence in oneself.

Faith That Justifies and Faith That Obeys

Paul is also careful to distinguish between justification and judgment. While justification is by faith alone, judgment takes into account a person’s deeds (Romans 2:6–10). This does not mean that salvation is earned by works; rather, works reveal the authenticity of faith. True faith produces fruit. Behavior follows belief, and deeds outwardly express the inward reality of trust in Christ. As other New Testament writers affirm, God looks not only at profession but at the life that flows from it. Yet, even that outward life is a life of faith which is empowered, energized, and worked by God’s strength within (Philippians 2:13).

This understanding guards against both legalism and complacency. Justification does not remove the call to holiness; instead, it provides the foundation for sanctification. The Holy Spirit empowers believers to live transformed lives, not in order to earn God’s favour, but because they already possess it².

The Accessibility of Faith and the Sufficiency of Christ

In Romans 10, Paul stresses the nearness and accessibility of salvation. Quoting Deuteronomy 30, he explains that there is no need to strive, climb, or descend in search of Christ. Jesus has already come, died, and risen again. Everything necessary for salvation has been accomplished. Christ is near, and so is the gospel, it’s “in your mouth and in your heart.” Faith, therefore, is not a valiant achievement but a humble response to what God has already done³.

Attempts to establish “one’s own righteousness,” whether through religious rules or moral superiority, ultimately fail. As Calvin observed, “the first step to obtaining the righteousness of God is to renounce our own righteousness.” Human effort cannot rescue us from sin, heal our brokenness, or reconcile us to God. Only divine grace can do that.

Why Justification by Faith Still Matters

Justification by faith remains essential for the Church’s witness today. In a culture uncomfortable with the language of sin, the doctrine provides a realistic diagnosis of the human condition and a hopeful declaration of God’s solution. Sin does relate to individual wrongdoings, but its effects are also a pervasive distortion which have consequences in relationships, societies, and systems. Grace, revealed in justification by faith, proclaims that God does not treat us as our sins deserve but responds with love through the reconciling work of Christ¹.

A correct understanding of justification by faith also has missional connotations. It declares that salvation is available to all, not on the basis of background, achievement, or moral success, but through faith alone. It calls people away from self-reliance and towards trust in Christ. In doing so, it challenges modern assumptions about autonomy and self-sufficiency, affirming instead that true life is found by abiding in Him⁴.

Conclusion

Justification by faith expresses the heart of the gospel: sinners are declared righteous by God’s grace through faith in Jesus Christ. It excludes boasting, humbles human pride, and magnifies divine mercy. Rooted in Scripture, affirmed by the experience of believers from Abraham to Paul, and essential for the Church’s mission today, it remains a doctrine we cannot afford to neglect. Through justification by faith, God presses the decisive reset on broken lives and invites humanity into restored relationship with Himself.

References

1. Does Justification by Faith Still Matter?, Evangelical Alliance, written by Calvin Samuel, published at https://www.eauk.org/news-and-views/does-justification-by-faith-still-matter.

2. What We Believe About Sanctification (A series on the AG Statement of Fundamental Truths), by Allen Tennison; 2025 Influence Magazine.

3. What Shall We Preach (A Biblical Understanding of the Gospel), by Deborah M. Gill, Fall 2014; Enrichment Journal.

4. The Fulfilled Life (Positional Sanctification), by Dan Crabtree, Fall 2011; Enrichment Journal.

All other information and content compiled from or inspired by course material:

BIBC240 Romans and Galatians, Global University 2024, 1211 South Glenstone Avenue, Springfield, MO 65804 USA. Based on the textbook of the same name.

Word studies from: BDAG; William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, 2000).

This blog is part of the learning requirement for the course; BIBC240 Visit: https://globaluniversity.edu/ for more information

© 2025 NorthSaint: Darren Roy