Does the righteous ‘live on faith’ or ‘live on every word that comes out of God’s mouth’? Now, Christ is the faith that was to be manifested (Gal 3:24), the incarnate verb, therefore, the just will live by Christ (Rom 10: 8). Everyone who has risen with Christ is because they live on faith, and the prophet Habakkuk testifies that those who live by faith are righteous.

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The just will live on faith

“But to him who does not practice, but believes in him who justifies the wicked, his faith is counted as righteousness” (Rom. 4: 5)

 

Introduction

The exposition of the apostle Paul is striking when he affirms that “God justifies the wicked” (Rom. 4: 5). Based on what does God justify the wicked. How can God, being righteous, declare unjust just? How to do it without compromising your own justice? If God said: “… I will not justify the wicked” (Ex 23: 7), how can the apostle to the Gentiles claim that God justifies the wicked?

 

Grace and faith

The answer is simple: God justifies sinners freely by his wonderful grace! Although the answer is simple, the question remains:  how does He do this? The answer is also simple: by faith “… To lead us to Christ, that we might be justified by faith” (Gal 3:24).

In addition to God justifying the wicked, it is certain that man is justified by faith “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ; whereby we also have an entrance by faith to this grace in which we stand; and we boast in the hope of the glory of God ”(Rom. 5: 1-2).

Does God justify because of the trust that man places in Him? Was man’s belief the justifying entity?

The answer is found in Romans 1, verses 16 and 17:

“Because I am not ashamed of the gospel of Christ, for it is the power of God for the salvation of everyone who believes; first from the Jew, and also from the Greek. Because the righteousness of God from faith to faith is discovered in it, as it is written: But the righteous will live by faith” (Rom. 1:16 -17).

Although in the Old Testament, God repeatedly tells Israelite judges that they should justify the righteous and condemn the wicked, and declare about Himself: “… I will not justify the wicked” (Ex 23: 7), the apostle Paul uses Habakkuk who says,‘ The righteous will live by faith’, to demonstrate that God justifies the wicked!

 

God justifies man through Christ

Through the observation that the apostle Paul makes of Habakkuk, it is evident that faith does not refer to man’s trust, but rather to Christ, the faith that was to be manifested.

“But before faith came, we were kept under the law, and closed to that faith that was to be manifested” (Gal 3:23).

What faith would be manifested? The gospel of Christ, which is the power of God, is faith made manifest to men. The gospel is the faith that Christians are to strive for (Jd1: 3). the gospel message is the preaching of faith (Gal 3: 2, 5). The gospel is faith, through which grace was revealing. “For by grace you have been saved, through faith; and this does not come from you, it is the gift of God “(Eph. 2: 8). The gospel did not come from any man, but it is the gift of God “If you knew the gift of God and whoever is asking you: give me a drink, you would ask him, and he would give you living water” (John 4:10).

Christ is the gift of God, the theme of the preaching of faith, through which man has entrance to this grace. Therefore, when the Bible says that without faith it is impossible to please God, it has to be said that the faith that pleases God is Christ, faith should be revealed, and not, as many think, that it is man’s trust (Heb 11: 6).

The writer to the Hebrews, in verse 26 of chapter 10 demonstrates that there is no sacrifice after receiving the knowledge of the truth (gospel) and that, therefore, Christians could not reject the confidence they had, which is a product of faith (gospel) (Heb 10:35), since, after doing the will of God (which is to believe in Christ), they should have patience to reach the promise (Heb 10:36; 1 John 3:24).

After quoting Habakkuk, the writer to the Hebrews goes on to speak of those who lived by faith (Heb 10:38), that is, men like Abraham who were justified by the faith that was to be manifested “Now, as the Scripture foresaw that God would justify the Gentiles by faith, he first announced the gospel to Abraham, saying,” All nations would be blessed in you “(Gal. 3: 8).

 

For God everything is possible

Abraham was justified because he believed that God would provide the Seed, something impossible in his eyes, just as it is in the eyes of men that God justifies the wicked “Now, the promises were made to Abraham and his descendants. He does not say: And to the offspring, as speaking of many, but as of one: And to your offspring, which is Christ” (Gal 3:16).

Christ is the firm foundation of the things that are expected and proof of the things that are not seen. “Now, faith is the firm foundation of things hoped for, and proof of things not seen. Because by it the ancients obtained a testimony”(Heb 11: 1-2), for the righteous live and receive a testimony that he has pleased God through Christ (Titus 3: 7).

The word that Abraham heard is what produced the patriarch’s belief, because “But what does it say? The word is with you, in your mouth and in your heart; this is the word of faith, which we preach… ” (Rom 10: 8), since “So that faith is by hearing, and hearing by the word of God” (Rom. 10:17). Without hearing the word that comes from God, there would never be man’s confidence in God.

The element that produces justification is the word of Christ, for it contains the power of God that makes it possible to justify the wicked “To know: If you confess with your mouth to the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. Since with the heart one believes for righteousness and with the mouth one makes confession for salvation” (Rom 10: 9-10).

When man hears the gospel and believes, he receives power for salvation (Rom. 1:16; John 1:12), and discovers justification, as he passes from death to life because he believed in faith (Rom. 1:17). It is through the gospel that man becomes a child of God “For you are all children of God through faith in Christ Jesus” (Gal 3:26; John 1:12).

 

The power of God

Why did the apostle Paul have the courage to claim that God does what He himself forbade the judges of Israel to do? Because they did not have the necessary power! To do a just unjust thing, it is necessary to have the same power that Jesus demonstrated in healing a paralytic after forgiving his sins.

“Now that you may know that the Son of Man has power over the earth to forgive sins (he said to the paralytic), I tell you, get up, take your bed, and go to your home” (Lk 5: 24).

Justifying faith is God’s power “… That we might be justified by faith” (Gal 3:24), because when a man believes he is baptized in the death of Christ (Gal 3:27), that is, he takes up his own cross, dies and is buried “Or do you not know that all who were baptized in Jesus Christ were baptized in his death?” (Rom. 6: 3). Now he who is dead and justified is in sin! (Rom. 6: 7)

But, all who believe and die with Christ, also confess Christ according to what he heard and learned “Since with the heart one believes for righteousness and with the mouth one makes confession for salvation” (Rom 10: 9-10).

Now whoever confesses Christ is because, in addition to be baptized in Christ, he has already put on Christ. Confession is the fruit of the lips that only produces those who are connecting to real Oliveira “For as many as you have been baptized into Christ have put on Christ” (Gal 3:27); “Therefore, let us always offer a sacrifice of praise to God, that is, the fruit of the lips that confess his name” (Heb 13:15); “I am the vine, you are the branches; whoever is in me, and I in him, he bears much fruit; because without me you can do nothing (…) My Father is glorified in this, that you bear much fruit; and thus you will be my disciples ”(John 15: 6, 8).

The testimony that God gives that man is just falls on those who, after being buried, put on Christ, that is, only those who have already risen with Christ are declared righteous before God. Only those who are generated anew, that is, who live through faith (gospel) are just before God “The righteous will live by faith” (Hc 2: 4).

The righteous will live on faith, that is, the faith that was to be manifested and which we now preach (Rom 10: 8). Everyone who has risen with Christ is because they live on faith, and the prophet Habakkuk testifies that those who live by faith are righteous.

Therefore, anyone who does not trust his own actions, but rests in God who justifies, his belief is imputed to him as justice “But to him who does not practice, but believes in him who justifies the wicked, his faith is imputed to him as righteousness” (Rom. 4: 5); “And he believed in the Lord, and he charged it with righteousness” (Gen. 15: 6), because by believing man is conformed to Christ in his death and rises by the power of God, the new man being created and declared righteous by God.

The word of the Lord is faith made manifest, and all who believe in it will not be confused “As it is written: Behold, I am putting in Zion a stumbling block and a rock of scandal; and everyone who believes in it will not be confused” (Rom. 9:33), that is, in the gospel, which is the power of God, the righteousness of God is discovered, which is of faith (gospel) in faith (believing) (Rom. 1: 16-17).

The righteous will live on Christ, for every word that comes out of the mouth of God will live man, that is, without Christ, who is the living bread that came down from heaven, man has no life in himself (John 3:36 ; John 5:24; Mt 4: 4; Heb 2: 4).

All the questions arise because there is a lack of understanding of how God’s justice is given. How does God justify the wicked (Rom. 3:26), if He Himself stated that He never justifies the wicked (Ex 23: 7). If it is right for justice to condemn the guilty, does a judge who absolves or justifies the unjust act unjust?

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How does God being righteous justify the wicked?

Introduction

One of the priceless doctrines of Christianity is justification. Such a doctrine was addressed by the apostle Paul when he wrote to Christians in Rome, however, it is misunderstood by many Christians.

The misunderstanding of the doctrine of justification is clear from the earliest church fathers, and it continued to do so in the Middle Ages.

With the advent of reform, many think that there has been a return to gospel principles, and that, from then on, the concept of justification is the same as that presented by the apostles. Big mistake!

 

Forensic justification

As for the meaning of the term translated ‘justify’ in the Old Testament, most of the error stems from the moral and ethical connotations they attribute to the term. However, the most pernicious aspect is that which sees in the term forensic aspects, such as when a person appears before a court and is declared judicially fair for having a life consistent with legal requirements, since the New Testament sense of the term “justify” has no relation with the justice of the courts, for God’s justice is through his power.

The apostle Paul is clear in saying that the gospel of Christ is the power of God for the salvation of all who believe, because in the power of God the justice of God is discovered (Rom. 1:16 -17). Jesus, when healing a paralytic, said: “Now that you may know that the Son of Man has power over the earth to forgive sins (he said to the paralytic), I tell you, get up, take your bed, and go to yours home ”(Luke 5:24). That is, justification is given by the power of God, without any reference to a court.

Forensic justice does not justify defendants, they only issue a sentence that that person is innocent or guilty, which is different from declaring someone fair. In a court there is only an isolated conduct, that is, the life of the judge is not analyzed, which makes it impossible to declare someone fair or unfair.

When thinking of a divine court, we have to consider that such a court was established in Eden, when Adam sinned. At that moment he was judged and sentenced with death, separation, alienation from God “For just as by a single offense came judgment on all men for condemnation, so also by a single act of justice came grace on all men to justification of life ”(Rom. 5:18).

In that event all men sinned. In that ‘court’ all mankind became deprived of the glory of God (Rom. 3:23; 1 Cor. 15:22). How could the penalty issued in Eden’s ‘court’ be applied to Christ if the penalty cannot pass from the person of the offender? How can Christ’s righteousness be attributed by God to the guilty?

In that court there was a single sentence: conviction!

And how can a condemned person be declared righteous by God if biblical justification is not forensic?

Because of these questions, many theologians, when speculating on the nature of justification, consider that the justified man does not become just, but is only declared just. That is, although it is not fair, God makes a statement and treats such a man as if he were just, but in reality it is not fair. This is the prevailing theory in academic circles that has been established since the reform with Luther.

For academics, ‘make fair’ and ‘declare fair’ are separate claims, in stating that God declares man righteous without making him righteous.

Is it possible for true God to declare a lie? Isn’t it unfair to treat the unjust as if it were just?

Even if it is considered that being declared righteous has no direct relationship with being righteous, it cannot be ignored that the declaration comes from God who, besides being righteous, watches over his word to fulfill it, and his word never returns empty. If God declares righteous a man who is not righteous, he does injustice, just as he is also powerless to keep his word, which would be harmless.

Therefore, in accordance with the Old Testament, justifying implies the certainty that the person is innocent and, afterwards, declaring what is in fact the truth: that the person is free from guilt, just, who behaves according to the law. If this was required of human courts, what about God? (Deut 25: 1)

In the Protestant Reformation, Luther sought to reaffirm a forensic sense for the term ‘justification’, considering that ‘justification’ would be a ‘legal right’ to have fellowship with God. He presented this proposal in order to escape the assertion that justification would be a justice infused in man. But, where did such a ‘legal’ right come from so that the man could use it?

In the Protestant Reformation, Luther sought to reaffirm a forensic sense for the term ‘justification’, considering that ‘justification’ would be a ‘legal right’ to have fellowship with God. He presented this proposal in order to escape the assertion that justification would be a justice infused in man. However, where did such a ‘legal’ right come from so that the man could use it?

All the questions arise because there is a lack of understanding of how God’s justice is given. How does God justify the wicked (Rom. 3:26), if He Himself stated that He never justifies the wicked (Ex 23: 7).

If the law of justice condemns the guilty, the judge may absolve or justify the unjust act?

Millard J. Erickson, in his Introduction to Systematic Theology, defines that justification is a forensic act of imputing the righteousness of Christ to the believer ‘, but that’ it is not in fact an infusion of holiness in the individual ‘. He concludes by saying that ‘it is not a question of making a person righteous or changing his spiritual condition’ Erickson, Introduction to Systematic Theology, p. 409.

In the same sense Scofield says that ‘the believing sinner is justified, that is, treated as righteous (…) Justification is an act of divine recognition and does not mean making a person righteous …’ Scofield, Scofield Bible with references, Rom. 3: 28, p. 1147.

Dr. Emery H. Bancroft says that the method of justification is divine and not human, since man can only justify the innocent and God justifies the guilty, being that ‘God justifies on the basis of mercy’ and ‘man justifies base of merit ‘Bancroft, Elementary Theology, p. 256.

Finally, he claims that man must be saveding from his character, forgetting that it was not the character that established alienation from God, but sin.

It is certain that, in terms of the foundation, justification is baseding on the righteousness of Christ, since man is unable to promote his justification. Although the premise that Christ made himself justice for humankind is true, the question persists: how does God’s justice proceed when he justifies the unjust, since He is just?

The answer is founding in the gospel, that is, in the power of God.

 

God’s power for justification

The need for justification came from the fall of Adam. With Adam’s disobedience sin entered the world and humanity inherited an alienated nature from God, a separate nature and, consequently, all humanity is unjust from its birth (Ps 51: 5; Ps 58: 3; Gen 8:21).

Justice is right: the soul that sins the same will die (Eze 18:20). Likewise, the Bible makes it clear that all have sinned and been deprived of sharing fellowship with God (Rom. 3:23). In this sense, everyone must be paid with death, because the penalty cannot pass from the person of the transgressor and God never declares the wicked righteous.

Although God is merciful, his justice is not baseding on mercy, but on his power. As all men are determined to die only once, after this the judgment of works will take place before the great white throne, a judgment where no one will be justified in view of the condemnation of Eden “And since men are commanded to die one time, after that the judgment came… ” (Heb 9:27; Rev. 20:12 -13), the gospel is the divine providence for man to be condemned with Christ, and not with the world.

When man believes in Christ according to what the Scriptures say, at that moment he takes upon himself the cross and follows after Christ “And whoever does not take up his cross, and does not follow after me, is not worthy of me” (Mt 10: 38). By believing, man becomes a participant in the flesh and blood of Christ, a moment when Christ’s afflictions, reproaches and death are communicated “To know him, and the virtue of his resurrection, and the communication of his afflictions , being done according to his death “(Phil 3:10).

Whoever believes goes with Christ to the camp and bears the reproach of Christ, for he is crucified and killed together with Christ “Let us therefore go out to him outside the camp, taking his reproach” (Heb 13:13).

When man is killed with Christ, God executes justice and, consequently, his word, because the soul that sins the same will die, that is, the penalty is nothing more than the person of the transgressor, because whoever is dead is justified from sin.

When man believes in Christ, that is, he admits (confession) that He is the Son of the living God; it is because he also admitted (confession) that he is a sinner.

At this moment, the man is crucified, dies and is buried with Christ “Or do you not know that all who were baptized in Jesus Christ were baptized in his death? So we were buried with him by baptism in death” (Rom. 6: 3 – 4).

That is, the justice demanded by God is establishing, since the predicted penalty is nothing more than the person of the transgressor is. Although Christ is physical death was substitutive, yet the cross, death and burial are not, for those who believe are partakers of Christ’s circumcision, which is the stripping of all flesh (Col 2:11).

Through the death of Christ, the guilty man who appeared through the seed of Adam will receive the death penalty, so that God never justifies the wicked.

The soul that sins, it will die and, through death with Christ, divine determination will be fulfilling.

Divine wrath requires judgment and his mercy does not prevent that judgment from being carried out man must die with Christ.

That is why the apostle Paul says, “For he who is dead is justified from sin” (Rom. 6: 7), for the old man was crucified, killed and buried as he deserved. The man generated according to Adam’s corruptible seed will never receive the declaration of righteousness from God. God never justifies the wicked, for there is no peace for the wicked, but a sword, death.

We demonstrate that God is just, now we need to demonstrate how He is the justifier of those who believe in Christ “For the demonstration of his righteousness in this present time, so that he may be just and justifier for him who has faith in Jesus” (Rom. 3:26) .3

 

Justifier

When the sinner dies with Christ God is just, when a new man rises from the dead with Christ by the power of God, God is justifier! Without any contradiction! The Lord is just and justifying!

The moment a new man is created, God declares him righteous, free from guilt, because the new man is created in perfect justice and holiness (Eph 4:24). The old creature is never declared righteous, but those who are empowered to become children, these God declares them righteous.

When God looks at the resurrected man with Christ, he does not need to look at Christ to declare him righteous, since when looking at the Christian God sees one of his children, generated according to the word of truth. God only declares the born again righteous and, for the born again, behold, everything has become new.

When God announces that he never justifies the wicked, we have to consider that He refers to Adam’s begotten man. When we read the apostle Paul saying that God justifies the wicked, we have a new context, because he refers to the faith that the wicked professes “But to him who does not practice, but believes in him who justifies the wicked, his faith is imputed to him as righteousness” (Rom. 4: 5).

The Bible demonstrates that Jesus rose for our justification “Who was delivered for our sins, and rose for our justification” (Rom. 4:25), because in rising with Christ, man is created righteous and declared righteous, for such a declaration it implies a divine attestation that the new creature in Christ was indeed created in truth and justice, therefore, it is just.

Just as Adam’s sin was imputed to mankind because of the corruptible seed, so Christ’s righteousness is imputed to man as a result of the incorruptible seed, for in regeneration men become partakers of the divine nature, being just and perfect as o is the heavenly Father when they rise from the dead with Christ (Rom. 1: 4).

The means by which man appropriates justification is by faith alone. When we say that it is by faith, I do not mean that it is the belief of the man who works such a work, rather it is the faith that was to be manifested, Christ, the power of God, and the gospel. As we already mentioned. Justification is due to the power of God, that is, just trust the power of God contained in the gospel “Buried with him in baptism, you also rose in him through faith in the power of God, who raised him from the dead” (Cl 2 : 12).

That is why Jesus forgave the sins of the paralytic based on his power.

The justification is giving by the power that brings the new man to light.

The justification don´t based on forensic principles.

“Or does the potter have no power over clay, to make a vase for honor and another for dishonor from the same mass?” (Rom 9:21).

The same power that was manifesting in Christ raising him from the dead is the power that works in those who believe in the strength of the power of God, which is the gospel.

All those who have reemerged are in fact justified, because in addition to being declareding righteous, they were also madding righteous.

“And what is the super-great greatness of his power over us, those we believe, according to the operation of the power of his power, which he manifested in Christ, raising him from the dead, and placing him at his right hand in heaven ”(Eph. 1:19 -20; 1Co 1:18, 24).

It is common ground among some theologians that God declares man ‘as if he were’ just by means of faith in Christ, that is, they have made a reservation. For some and among them we highlight Dr. Scofield, ‘God declares the sinner to be righteous’, that is, he claims that God ‘doesn’t make man righteous’.

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God is just and justifying

The word ‘justification’ (Dikaiosis) when used by the apostle Paul refers to what is true, in the same way that the psalmist David uses the word ‘justification’ (hitsdik) to refer to God because He is truly just.

The apostle Paul uses a Greek word that has the same meaning as the Hebrew word ‘justification’ to refer to Christians because they are truly just “… so you are justified when you speak …” (Rom. 3: 4; Ps 51: 4) . Those who believe are again createding in a new and specific condition: true justice and holiness (Eph 4:24).

The terms used in the New Testament for justification, in Greek, are Dikaios (just); Dikaiosis (justification, defense, claiming a right), and; Dikaioo (to have or recognize as fair). In the Old Testament the term is hitsdik, which means to declare in court that someone complies with the law (Ex 23: 7; Deut 25: 1; Prov 17:15; Is 5:23).When God declares that man is just, that is, he justifies, he declares what is true, because God cannot lie.

Why the above statement? Because it is establishing among, some theologians that God declares staff ‘as if he were’ just by means of faith in Christ, that is, he makes a reservation. For some and among them we highlight Dr. Scofield, ‘God declares the sinner to be righteous’, that is, he categorically affirms that God ‘does not make man righteous’.

“The believing sinner is justified, that is, treated as righteous (…) Justification is an act of divine recognition and does not mean making a person righteous…” Scofield Bible with References, Rom. 3:28, p. 1147.

Now, God would never declare that man is just, since he is not actually in the condition of just. It is inconceivable that God should declare and treat as righteous that which He does not make righteous. How could God recognize something that is not like it is?

We know that God has the power to call things that are not as though they were (Rom. 4:16), but He would never declare the sinner to be righteous. Fair; for I will not justify the wicked” (Ex 23: 7).

If God does not justify the wicked, how is it possible for the sinner to be declareding righteous?

The apostle Paul rightly stated that “the justified of sin is dead” (Rom. 6: 2-7). If the first proposition is true, the second is also true, since the second depends on the first.

In this way, the word ‘justified’ translates a true idea, since everyone who believed died with Christ.

When the apostle Paul uses the word ‘justification’, he has in mind something that is true, that is, the one who is dead is fully justified from sin!

If the old man was crucified with Christ, who is justified (declared righteous) by God?

We know that Christ was delivering because of the sins of humanity and that when they believe in Him, they die and are burieding.

We know that Jesus rose from the dead, and that with Him those who believed rose “Therefore, if you have already risen with Christ, seek the things above, where Christ is seated at the right hand of God” (Col 3: 1) .

The ‘justification’ (righteous declaration) falls on the new man who rises with Christ from the dead. Only the new creature is declareding just before God, for it was createding anew in true justice and holiness.

The sinner will never be declareding righteous, for the old man, who is the sinner, will be crucifying with Christ “For we know this, that our old man was crucified with him …” (Rom. 6: 6).

The sinner will never be justified before God, but dies through the cross of Christ.

The sinner who accepts Christ’s sacrifice through faith (gospel) dies together with Him, and when he rises, a new creature (created) according to God resurrects in true justice and holiness. This new man is declareding just before God.

The words translated ‘justify’ and ‘justification’ mean ‘make fair’, ‘do fair’, ‘declare fair’, ‘declare straight’ or ‘declare free from guilt and deserving of punishment’. When God creates the new man in true justice and holiness, he performs all the actions described in the verbs above.

Only the one who is createding just can receive this declaration from God, that is, only the new man, created according to God can receive the declaration from God: he is just.

“And put on the new man, who according to God is created in true justice and holiness…” (Eph 4:24).

The new man created by God, through Christ Jesus, that is, who rose from the dead, is created in true justice and holiness, so when God declares him righteous, he speaks of what is true, of a full and effective condition today.

“He was delivered for our sins, and was raised for our justification” (Rom. 4:25);

“… Because he who is dead is justified from sin” (Rom. 6: 7)

Looking at these two verses: it is clear that Jesus was delivering because of the sin of sinners (if humanity had not sinned, there would be no need for Christ to die), and by dying with Him, God’s justice is fulfilling since the sinner receives what God’s justice determines: death.

Then, the one who is dead is, begotten from God and rises to the glory of God the Father, since those who believe rise with Christ. In this way he is justified, or declared righteous, for to that end Christ rose from the dead: ‘he rose for our justification’ (Rom. 4:25).

If one does not accept the argument that Christians are indeed righteous, one must also conclude that Christ did not rise. If Christ arose, it is a fact that Christians arose with Him, and are declareding righteous.

When the old man dies with Christ, God is just. When God creates the new man, He is the justifier. Without any contradiction: He is just and justifying.

The Bible says that all who believe in Jesus are giving power to be madding (created), children of God. The old man was crucifying, killed, buried, and a new man emerges from the dead. This new man is declareding fair.

Paul expressed that “he who is dead to sin is just before God” because the condition of being dead to sin is the same as being “alive” to God. He who is created anew through the gospel, which is the power of God for everyone who believes, is justified (declared righteous), for he is a new creature created in true justice and holiness.

For this, very Paul declares, “Who for our sins was delivered, and rose for our justification” (Rom. 4:25).

The man who is declareding righteous before God is not the one who died, but the one who rose from the dead, that is, the new creature generated again in Christ.

When the apostle Paul says that he who is dead is justified from sin, he has the idea of ​​the following verse in mind:

“For it is Christ who died, or rather, who rose from the dead, who is at the right hand of God, and also intercede for us ”(Rom. 8:34).

Whoever is dead to sin, (or rather) who has risen with Christ has been justified, that is, declared righteous before God.

Some think that the declaration of justice on the part of God will be effective in the future, and that, in the present, man only has a declaration of what will happen later. Justification is not so.

“Justification is a declaration by God regarding the condition of the new creature before Him“

All who believe are empowered to become children of God, children born not of the will of the flesh, nor of the will of man or blood? These are born of the Spirit, created according to God in true Justice and Holiness (John 1:12 -13).

Since only those who are born in righteousness and holiness are true, they are declared righteous before God (Eph 4:24). God is the justifier of those who believe in Christ.

The psalmist could only recognize his mistakes as a way of declaring God’s justice. Any man cannot go beyond what the psalmist did.

However, before declaring the man righteous, God does something extraordinary: the predetermined penalty is applied to the guilty (death), generates a new creature through his power (the gospel), and declares the new man righteous before Him. .

Through justification, the manifold wisdom of God becomes knowing among principalities and powers!