One of the many distinctives of Free Grace theology is its recognizing that words such as salvation, gospel, and heaven have different meanings, depending on context. In this blog, I would like to discuss another common word that is used differently in different contexts. It is the word justified.
This is a word often used by Evangelicals. As with the words salvation and gospel, most Christians think it means just one thing. In the NT, however, it refers to different things. I will offer three examples.
The NT speaks of being justified before God. This happens at the moment of faith—when we believe in Jesus for eternal life.
This is the most common understanding of justified. It means “to be declared righteous by God.” The word justified comes from the root word for righteousness. This declaration of righteousness is not earned or merited by obedience or works; rather, it is a one-time legal declaration in God’s courtroom — a forensic act — based solely on faith in Jesus Christ.
However, even here clarification is needed. Justification is not the same thing as eternal life. While both are received at the moment of faith, our faith in Christ (not works we have done) is counted as righteousness, and God declares us righteous.
Paul speaks of this kind of justification in Romans 3–4. “Therefore we maintain that a person is justified by faith apart from works of the law” (Rom 3:28, NIV). “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness.’ Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Rom 4:3-5, NKJV).
A second kind of justification is before men. Others see our good works and declare us righteous. Sometimes, we use the phrase “we are vindicated (before others) by our works.” The word is used this way in Jas 2:24: “You see that a person is justified by works and not only justified by faith” (James 2:24; my translation, emphasis mine). Here the emphasis isn’t on how one enters into a right standing with God, but on how faith is displayed through works and thereby vindicated in the eyes of others.
The broader context of Jas 2:14-24 explains this use of justified. Abraham’s faith was shown to be active by his offering Isaac; Rahab’s actions, in how she dealt with the Jewish spies, demonstrated her faith before all Israel.
In Rom 4:2, Paul contrasts justification before God (the first use of the word, discussed above) with this use of the word. He writes, “…if Abraham was justified by works, he has something to boast about, but not before God” (emphasis mine). In this sense, justification is about reputation and witness. Believers can be seen as righteous in the eyes of others because their lives match the faith they profess.
The third kind of justification can take place at the Judgment Seat of Christ. A believer can be declared righteous on that day. Christ will review the believer’s works and either give or withhold rewards on that day. This is not a verdict regarding eternal destiny, but a justifying evaluation of works. Christ will declare that faithful believers lived righteously.
I believe this is the meaning of the word justified in Rom 8:30. The context speaks of the believer who suffers with Christ (8:17-37). These believers will reign with Christ in His kingdom after having their lives approved at the Judgment Seat of Christ. Christ will declare those lives righteous. God has determined that suffering believers will not only be in the kingdom—all believers will be in the kingdom—but that they will also be great in it (Rom 8:28-30).
Wouldn’t it be great if we were justified in all three ways?
