Justification Unto Life & Regeneration V

Proof Text #5

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1-2 KJV)

Rather than "being justified" the text is better translated as "having been justified." It is one word in the Greek. In Romans 5:1, 9 and Titus 3:7, dikaioo occurs in the aorist, passive participle form (dikaiothentes), meaning “having been justified.” Thus, it is a past completed action with on-going effects or results in this context. The word is a participle, aorist tense, passive voice, masculine plural, nominative case. 

Justification is not a process, an ongoing action (though this is denied in Catholic theology). This is why the aorist tense is used in these texts. It speaks of an action that was done in the past, a completed act and literally means "it happened." Some aorist verbs and participles function much like the perfect tense (past action with results continuing into the present). Were justification linear like sanctification, it would be proper to say that "we are being justified" rather than "we have been justified." The KJV and other English translations that translate as "being justified" give the impression that "being" is a durative present, denoting ongoing action. But, better translations translate as "having been justified." 

Note the connection with the last word of Romans 4 - "who was raised for our justification." It is only because of Christ’s work of justification that peace and other blessings and redemptive benefits follow. But, not without faith in Christ. Faith is the medium which receives Christ's righteousness and justification, the very justification for which Christ died and rose again. By union, identity, and relationship with Christ, comes imputation and justification and then all other benefits of the atonement. In the opening verses of chapter five Paul begins an explanation of the fruits and evidences of justification. 

So far in Romans we learn that justification (removal of guilt before the law) is by faith. Therefore faith precedes justification, is by means of faith. There is generally no dispute among believers on this point (except those who believe in eternal justification). If regeneration preceded faith, in the apostle's mind, he would have begun discoursing upon that before discoursing on justification. But, he did not do so. The reason is because justification has priority. The sinner's legal question, his guilt and condemnation, must first be dealt with before his change of character is discussed. 

The New Unger’s Bible Handbook, Merrill F. Unger, Revised by Gary N. Larson, Moody Press, Chicago, 1984, p. 479 (As cited from here), says:

 

"Paul is careful to emphasize that justification is an assured fact before going on to show what is involved in it. Paul has shown us that even Abraham had to be justified and that man is guilty before God and man cannot in any way justify himself. Beginning in Romans 5 Paul begins to show us "the other side" of what it means to be justified and expounds an incredible list of blessings and benefits that come spilling out of the cornucopia of justification."

The same source article says:

"Romans 5 is Paul’s explanation of the last two words in Rom. 4:25 'our justification.' He now explains two basic truth, first summarizing the blessings of justification (Rom. 5:1-11), and the basis of justification (Rom. 5:12-21). Our justification is not simply a guarantee of heaven, as thrilling as that is, but it is also the source of tremendous blessings in this present life. Paul's second purpose is to assure his readers that justification is a lasting thing." (Ibid)

Paul will show that the believer's nature and character will result from the reception of Christ as well as his removal of guilt. But, logically, his justification precedes his sanctification, his transformation into the image of Christ. 

Wrote Robert Haldane in his commentary:

"We have peace with God. — This shows that all men, till they are justified, are at war with God, and that He is at war with them. But when they are justified by faith, the wrath of God, which abideth on those who believe not on His Son, John 3:36, is turned away, and they cease to be enemies to God. Thus peace, succeeding hostility, brings with it every blessing; for there is no middle place for the creature between the love and the wrath of God. This peace, then, arises from righteousness, — the imputation of the righteousness of God by which the believer is justified, — and is followed by a sense of peace obtained. While guilt remains in the conscience, enmity will also rankle in the heart; for so long as men look upon their sins as unpardoned, and on God as the avenger of their transgressions, they must regard Him as being to them a consuming fire. But when they view God in Christ reconciling them to Himself, not imputing their iniquities to them, peace, according to the measure of faith, is established in the conscience."

The peace that comes "from righteousness," or from justification, is what comes in regeneration, renewal, and sanctification. Does it denote reconciliation? Since it no doubt does denote it, is reconciliation an objective act or subjective, or both? 

Peace With God

Peace with God has two aspects, one objective and legal, and another subjective and experiential. When two countries have a "peace treaty" they agree to not make war any longer yet this does not mean that there is actual communal peace between them. "Hostilities" may have ended in one sense, but hostility in heart and mind may continue to exist. By being justified by the imputation of the righteousness of Christ the sinner is "reconciled to God" as respects his formal or legal relationship. Being reconciled is thus virtually the same thing as making peace. (See Col. 1: 20) But, again, like peace, so too reconciliation has a forensic (objective) sense and an experimental (subjective) sense. Both these senses are seen in scripture, as in Colossians 1: 20. 

It is in justification that the believer has "things settled" with the law, enters into a state of peace with God and the law. In regeneration and conversion the believer enters into a state of peace with God and his law experimentally, where he is no longer "in his mind" an "enemy" of God, his righteousness, and his word. This is subjective peace and reconciliation. Justification and reconciliation go together.

The "enmity" of the law must be removed before the enmity of the heart is removed. Moral and spiritual transformation involves making friends of those who were enemies. A justified man is not an enemy of the law, or of the court. He is, legally speaking, rather a "friend of the court." However, he may remain hostile and unfriendly towards his accusers and the prosecution. 

The thing breaking peace between God and sinners is man's condemnation in sin. The thing restoring peace is man's justification in righteousness, in the righteousness of Christ imputed to the believing sinner. 

Does Paul see both aspects of "peace with God" in Romans 5: 1? If he does, then it clearly shows that justification precedes regeneration. What scriptures show that peace with God comes in regeneration and conversion?

In Romans 8: 6 Paul connects "peace" with "life" saying "to be spiritually minded is life and peace." In Romans 14: 17 Paul mentions "righteousness, peace, and joy." Notice how peace follows righteousness and joy follows peace. Since believing comes with being regenerated, and "joy and peace" come "in believing" (15: 13), we can say "having been justified by faith in Christ Jesus we have peace and life with God." In regeneration a believer comes to love God and Christ his Son to whom he has become joined in heart and spirit, all the result of finding peace with God. Peace involves agreement and brings unity. "Can two walk together except they be agreed?" (Amos 3: 3) Faith brings union and union brings both justification and regeneration. 

"For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight." (Col. 1: 19-22)

In these verses there is reference to both legal reconciliation and subjective reconciliation. Reconciliation, or "making peace," by the blood of Christ, slays the enmity of the law and clears the condemned, so that he is no longer "under wrath," but at peace with God and the law. But, such a legal or forensic reconciliation is different than a reconciliation of feelings. So, in the above passage the apostle speaks of how sinners are "enemies" to God in their minds and how in regeneration and conversion they become friends of God. These occur simultaneously though the forensic precedes logically the experiential. The relationship between righteousness (justification) and peace are addressed by the Psalmist who said:

"Mercy and truth are met together; righteousness and peace have kissed each other." (Psa. 85: 10)

On this verse Dr. Gill said:

"and thus the law being magnified, and made honourable by the obedience and sufferings of Christ, an everlasting righteousness being brought in, and justice entirely satisfied, there is "peace" on earth, and good will to men: peace with God is made by Christ the peacemaker, and so the glory of divine justice is secured and peace with God for men obtained, in a way consistent with it, ( Luke 2:14 ) and Christ's righteousness being imputed and applied to men, and received by faith, produces a conscience peace, an inward peace of mind, which passeth all understanding, (Romans 5:1) (14:17) (Philippians 4:7)." (Commentary)

Wrote Calvin:

"Meanwhile, the design of the prophet is, to show how bountifully God deals with his Church, after he is reconciled to her. The fruits which he represents as springing from this reconciliation are, first, that mercy and truth meet together; and, secondly, that righteousness and peace embrace each other From these words, Augustine deduces a beautiful sentiment, and one fraught with the sweetest consolation, That the mercy of God is the origin and source of all his promises, from whence issues the righteousness which is offered to us by the gospel, while from that righteousness proceeds the peace which we obtain by faith, when God justifies us freely." (Commentary)

Again, we see this order in Isaiah. 

"And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever." (Isa. 32: 17)

That is as much to say that "peace is the effect of righteousness (justification)." Notice the comments of Dr. Gill.

"Not works of righteousness done by men, no, not by the best of men; for though peace may be had and enjoyed in doing them, yet it does not arise and flow from thence, because there is no justification by them, and salvation through them, without which there can be no true solid peace...but the work of righteousness wrought out for man is rather meant, even the righteousness of Christ, a work proposed unto him, which he undertook, and has wrought out, and which was a work, and lay in working, and was a very toilsome and laborious one; the consequence of which is "peace", inward peace of soul now, and eternal peace hereafter; the righteousness of Christ applied removes the guilt of sin from the conscience, it being perfect justifies from all things, and yields a tranquillity and serenity of mind, which is had in a way of believing, in this righteousness now, and it will issue in everlasting peace and rest in the world to come; the end of the perfect and upright man, who is perfectly justified by Christ's righteousness, is peace, (Psalms 37:37)." (Commentary) 

That this peace is the result of regeneration may be seen in the words of the Psalmist.

"All your children shall be taught by the LORD, And great shall be the peace of your children." (Psa. 54: 13)

Sinners are "taught by the Lord" in order to their regeneration and when they have been taught to it they have "the peace of your children." 

Regeneration and sanctification are not only the results of justification and imputation, but are the sure evidences or fruit of it. If faith is real, then so too is the justification, regeneration, and sanctification. 

"Made Righteous"

Being "made righteous" or made or declared "just" has two distinct senses or usages. There is a forensic or legal (objective) making righteous (or declaring righteous) and there is a making righteous (just) in character (subjective). Justification deals with the former. Regeneration, transformation, renewal, and sanctification deal with the latter. Forensic or legal justification, or being made righteous in the eyes of the law, precedes and is the foundation for being made righteous in character by means of regeneration and sanctification. In Romans Paul shows first how the believer is "made" righteous (Rom. 5: 19) as respects his legal standing before the law. After this, he shows how the believer is, after justification, made righteous in character and life, or in sanctification. Said the apostle: 

"what shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith" (Rom. 9: 30).

So, when do believes "attain" righteousness that justifies from guilt and condemnation? In regards to forensic justification, that comes at the moment the believer receives Christ, trusts in his righteousness and the shedding of his blood, when he is joined to Christ. At that time his forensic justification is complete and he is exonerated forever in the eyes of the law. At that time also the soul is possessed by the Spirit, the spirit of Christ, and a renovation of his character begins, and though it is dramatic at the start, yet it is not complete. The difference may be seen in how children, when born, "look like" their parents but as yet do not act like them. Not till they have been under the guidance of the parents for years do children become more like their parents in thinking and conduct.

Paul also said:

"He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him." (II Cor. 5: 21)

In the previous text Paul speaks of "attaining" righteousness, and being "made righteous," and here he speaks of "becoming the righteousness of God in Christ." We believe that this is true in both aspects of being made righteous. We are fully declared righteous once for all in justification, at the point of faith union, but we will not become fully righteous in character and deed till we are perfected at the second coming.

Wrote the apostle John:

"Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous." (I John 3: 7)

No believer practices righteousness perfectly. No believer lives a life above sin. "There is not a just (righteous) man on earth that does good and sins not." (Eccl. 7: 20) It is not till the sin nature has been removed and righteousness permeates his being will the believer be every whit righteous. 

In Romans chapter six Paul begins to talk at length about the consequences of justification, of how having been made righteous legally a believer begins to live righteously. 

"Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. For sin shall not have dominion over you, for you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? Certainly not! Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness." (Rom. 6: 12-18)

Paul here talks about being made righteous in thinking and behavior, in nature. This is not justification, though it is not denied that being made righteous through progressive sanctification makes just as well as righteous. So, in conclusion, we are forensically or legally made or declared righteous once for all when we believed on Christ. But, we are progressively being made righteous in character, beginning in regeneration.