Justification

Justification for the Christian is being in a place where God is the One who is declaring who is worthy of entering His presence and experiencing His divine favor.

Being justified by faith we have peace with God (Romans 5:1). Why is justification the consequence of faith and not based upon a demonstration of worth?

If we are going to justify our actions, we have to provide reasons that are acceptable to whoever we are attempting to find agreement with. 

In order to understand the subject of justification, even for salvation, there is value in considering the account of the two harlots who appeared before King Solomon.

The time King Solomon had to decide between two harlots which one was the mother of the baby being argued over, as each one was claiming the baby as her own, he would have had to justify his decision before all who were in attendance. 

King Solomon was not a judge in the sense as one is known within a modern judicial system, that has an ascending order of seniority with different divisions, beginning with small claims court, magistrate court county court, appeals court and ultimately the Supreme Court or High Court of a nation. His word was law.

Today, any case of the two harlots fighting over having given birth to a baby would be a family court matter. DNA testing would be employed to ascertain the mother. 

Solomon not having access to the modern procedures used for genetic testing had to resort to wisdom, often believed to be the providence of a learned judge.  Since Solomon had no idea which harlot was the legitimate mother he proposed that the two harlots have half of the baby each. We don't know whether he proposed cutting the baby horizontally at the midline near the bottom of the rib cage or splitting the body longitudinally from the head to the pelvis. 

In a court of law today, judges write out the reasons in detail for making the decisions that they do. This judicial decision is known as the judgment (or sometimes order) delivered or handed down by the court. 

In respect to Solomon, we just have a very short account of what happened. We have to assume the reasons for Solomon's decision were justified, based upon what we know of human nature.

The Scripture simply states that Solomon called for his sword to cut the child. One harlot was keen to have the baby cut in two. The other harlot pleaded that the baby be spared even if she had to hand it over to the sinister harlot. Based upon this, Solomon declared that the harlot who wanted the baby to live was its mother.

Was Solomon justified in his declaration? 

The Bible states:

All Israel heard of the judgment which the king had rendered; and they stood in awe of the king, because they perceived that the wisdom of God was in him, to render justice (1 Kings 3:28)

There is no more said about the harlot who falsely accused the mother of stealing her baby. Yet the false witness of the harlot, who would have been pleased to see the baby cut in two, appears not to have been dealt with by Solomon. There is no doubt that she was intent on evil. Punishment for false witnesses were severe:

If a malicious witness rises against any man to accuse him of wrongdoing,  then both parties to the dispute shall appear before the Lord, before the priests and the judges who are in office in those days; the judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, then you shall do to him as he had meant to do to his brother; so you shall purge the evil from the midst of you.  And the rest shall hear, and fear, and shall never again commit any such evil among you. Your eye shall not pity; it shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19:16-21)

We can only assume that the two women presented their dispute to the priests and judges of those days, and they referred the case to King Solomon. It would have been highly unlikely that Solomon was holding court for every issue that arose within the kingdom (cf. Exodus 18:12-22). Being wise, he would have seen to it that a system for justice was in place to handle disputes within his kingdom; just that it was unlikely to have been as sophisticated as the justice systems that exist today—although the Romans appeared to have had a sophisticated system in the days of the Apostle Paul, with appeals and different jurisdictions.

 From a moral viewpoint, it needs to be noted, harlots were only condemned to death by God when a daughter of a priest became one. She was to be burned by fire (Leviticus 21:9).  Not all the tribe of Levi was designated as priests, only the descendants of Aaron. As for the other tribes, with which we can include the other non-priestly clan of Levi, they were instructed not to turn their daughters into harlots, but no punishment is prescribed for doing so. There is just a warning that the whole nation will become full of wickedness if harlotry is permitted (Leviticus 19:29). 

What we have noted is that a process of responsibility occurs within society when it comes to making judgments regarding human affairs. The higher up the chain of responsibility a matter is to be dealt with, the more widespread the ramifications. 

Solomon could have looked at the harlots, offered them to draw a straw from his hand, prayed to God that the woman who gave birth to the child drew the shortest or longest one. Or he could have put a stone representing the baby in his hand, prayed, and asked a harlot to choose which hand that the stone was in; if she picked the hand that has the stone, the baby was hers. These methods would have been perfectly acceptable from what is known about the society in those days.  In other words, Solomon could have found justification for complying with social norms.  

Concubines were not considered harlots because they were like servants (sexual slaves, if you like) who served their master but did not have the marital and inheritance rights that were conferred upon a wife. Concubines were not necessarily, sexual slaves per se, often they were the maids of a wealthy man's wife. The keeping of concubines was justified from a historical perspective because Adam copulated with Hagar until she was pregnant, at least (Genesis 16:1-4). 

Hagar may have been considered as a wife, but she did not possess the same status as Sarai (Sarah). For we read later she is still considered a slave:

So she [Sarah] said to Abraham, “Cast out this slave woman [Hagar] with her son [Ishmael]; for the son of this slave woman shall not be heir with my son Isaac.” (Genesis 21:10)

We read of Jacob having children from the maids (slaves) of his two wives (Genesis 30:2-10). The tribes of Dan (Judged) and Naphtali (My Wrestling) Gad (Good Fortune) and Asher (Happy) were conceived from slaves, as was Ishmael (God Hears) from Hagar.  The idea of having concubines may be unacceptable today among Jews and Christians, but this was not the case in Solomon's day, for they were able to justify it. Of course, the next step is the acceptance of prostitution, which leads to greater wickedness. 

Hagar was the short-term wife of Abraham (Abram). He fathered Ishmael. Therefore it ought not be a surprise that within Islamic culture, prostitution is frowned upon, but the idea of short-term wives is acceptable and promoted by Imams. They can draw justification for this from the fact that Ishmael, the forefather of Arabs (and by extension Islam) was a short-term wife without any inheritance: 

 After Abram had dwelt ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her maid, and gave her to Abram her husband as a wife. (Genesis 16:3; cf. 21:10-14)

However, Solomon was to be exalted above all men in his day. This is the promise that was given to Solomon:

 And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. (1 Kings 3:11-13)

When speaking of justification, at the root of the idea is that of  "correct judgment" having been made. 

Often when a judge is making a decision based upon the facts presented to the court, there can be missing information and, consequently, an incorrect or poor judgment is made under the circumstances that nevertheless is the best one at the time.

When Solomon made the decision to slay the baby the harlots were fighting over, the mother of child could not bear to see her son slain, and was willing to hand him over to the one who didn't care if he died. She herself, having lost her own child, was feeling anger and despair in her grief. The audacity of Solomon was seen as a wise act, even though he wasn't ridding prostitution from the Kingdom of Israel.

Many rave about the wisdom of Solomon when it comes to solving the dilemma of which woman was the mother of the child. They then point out that he made poor judgments when it came to the many woman he married and having concubines. This raises the question of whether the book of Samuel is justified in stating that God said to Solomon:

I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you.

However, what we are overlooking at this point, and many do, is the condition that follows this statement, regarding God giving Solomon a wise and discerning mind. For we read in the next verse:

And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days. (1 Kings 3:14)

God gave Solomon a wise and discerning heart providing he walked in His ways. And when it comes to there being none like Solomon for having a wise and discerning mind, the example of the two harlots is a demonstration of this. 

Scripturally, there was every justification for Solomon to have both the women executed, and have the child raised by a foster mother, or have the baby slain, as well, as an example to every woman not to become a harlot. This also would have been the providence of a wise and discerning heart.

However, had the two women been executed (alongside the child or not), nobody would have learned who was the real mother of the young boy. Solomon was vindicated in his decision to let the harlots live, because he demonstrated that the truth of a situation can be determined by providing the circumstances where people reveal their true nature. 

Had the grieving harlot been of a loving disposition it may have been that she would not have lost her own son, as she says, by lying on him when asleep. Regardless, had she had the compassion of a loving mother, irrespective of her grief, she would have not wanted the mother of the son, whom she was prepared to see killed, to also experience the pain she was feeling at losing her own baby. Suggestive in the account of these two harlots fighting over the baby boy is one possessing a good heart and the other an evil heart.

This is what justification is all about when it comes to being given right standing in the presence of God.

Because, if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For man believes with his heart and so is justified, and he confesses with his lips and so is saved. The scripture says, “No one who believes in him will be put to shame.” For there is no distinction between Jew and Greek; the same Lord is Lord of all and bestows his riches upon all who call upon him. For, “every one who calls upon the name of the Lord will be saved.” (Romans 10:9-13)

An evil heart (Hebrews 3:12) begins when doubts arise in the mind. Doubt being the seed of unbelief.  Whoever believes God can raise the dead, recognizes that the Universe was created by the Creator and the whole of Creation bears witness to the glory of God.  

Anyone who doubts whether God can raise the dead is of the opinion that there is no more to life other than being born to die. 

Anyone with an evil heart doesn't want another person to consider the possibility that a better hope exists than the futility of being born to die and having to suffer between entering and exiting this existence on Earth.

No one who believes that God is the Creator of Heaven and Earth will be put to shame. 

The ideal that people are born to die doesn't cut it when we can think of eternity. If we can conceive of eternity, which means there is no end, and we have to have our lives cut short, come to an end, then we know we have a problem that needs an answer. Why should humans grow old, suffer and die?

Anyone believing that God is the Creator will be willing to believe that He can raise the dead. From the believer's point of view, there is nothing to lose by trusting God. The believer is willing to die now. Why wait until the appointed biological time (which doesn't necessarily mean our days were numbered before we were born, rather that under certain conditions we will die regardless - e.g. dietary issues such as insufficient nutrients, organ failure from ingesting heavy metals, etc.). The appointed time, spiritually, is today - now! Today is the day for us to seek and claim salvation. Today is the day, we accept that Lord Jesus Christ died for us, rose from the dead, and we ourselves can be enjoined to him, because we understand that God can raise the dead. 

We are justified before God to receive from Him if we believe that He has the power to raise the dead. This is the precondition for having access to His ear on the Throne of Grace. If we cannot conceive of God raising the dead, then we are not talking about the Creator who created the Heavens and the Earth. 

Lord Jesus said the Scriptures bear witness to Him (John 5:39). The first sentence found in the Scriptures, that is, the Holy Bible, reads, In the beginning, God created the Heavens and the Earth. Lord Jesus is God. We know that everything was created through Him because of what is written in the book of John, which states that He is the Word through whom all things were created. Paul the Apostle states the same things, saying that all things came into existence through our Lord Jesus Christ (Colossians 1:16). In the book of John we find Lord Jesus saying that He will raise the dead and give them life (John 5:21; 6:39,40,44,54).  In this respect, the confession that Jesus is Lord is what seals our salvation.

When saying that no one who calls upon the name of the Lord, Jesus Christ, will be put to shame is not just wishful thinking, a idea that sounds good, but something that can be put into practice; something that can be proven in the now. When in time of need call upon the Lord and He will deliver you. This doesn't mean that Lord Jesus Christ will personally appear and demonstrate His power, for you may find your need met through other means, such as another human, or set of circumstances that change your situation. The truth being, if you call upon the Lord you will not be put to shame. Indeed, this is the test. This is the catalyst that breaks down unbelief. Unbelievers who have done this, have had to face the fact that if Jesus will intervene on a person's behalf when in a time of difficulty, raising the dead is what really counts in the final analysis. There no other difficulty that surpasses conquering death in this life.

In saying that you believe God raises the dead, how would you be justified in doing this? You can lay out your reasons for believing God raises the dead, and this will justify your belief, as far you are concerned. The fact that the Bible states that whoever believes God raises the dead will be justified to have access to the Throne of Grace may be sufficient reason for some to believe, but this has to be vindicated in some form if others are to acknowledge that there is justification in believing the dead are raised. This vindication comes by Lord Jesus Christ honoring those who call upon His name and publicly acknowledge Him before other people. This is the defining element when it comes to following Lord Jesus to know the will of God for your life.

One woman, a Buddhist from Nepal, was asked if she believed in God. She didn't. She was asked that if a Creator exists who created the Heavens and the Earth, do you think He would be able to raise the dead. The woman acknowledged this possibility. Based upon this, she was asked that if the Creator was able to raise the dead, does she think He would be able to raise her from the dead. She acknowledged that it would only be logical that if Heavens and Earth were created by a Creator, that One would be able to raise the dead.  The challenge was put to her: if you are prepared that if the Creator of Heaven and Earth exists and can raise the dead, then surely it would be possible for you to know Lord Jesus Christ now if He had been raised by the dead. She agreed that this would be possible. She prayed the prayer of forgiving those who had offended her, stating that if Lord Jesus had been raised from the dead, she would like to have confirmation of this now. Upon having prayed this prayer, she was told that she needed to someone else what she had done. To her delight, after sharing what she had done with some others, she experienced an sense of elation that previously she had never known. 

Essentially, whoever is willing to believe that God has the power to raise the dead and because of this, if Lord Jesus Christ died for the sin of humans then, He would be able to raise Him from the dead and it would be possible to have this proven today by calling upon His name and publicly acknowledging that this is what one has done. The now ex-Buddhist did this. She discovered that the Bible bears witness to the truth of Lord Jesus Christ, being the way to eternal life, and she was vindicated in doing so by entering into what has become a personal relationship with Him.

Solomon was vindicated in taking the sword to slay the baby boy when the mother revealed that she cared for the child over and above the callousness displayed by the other harlot, who claimed she was the mother but was not. 

We are justified in doing various things based upon what is acceptable. Vindication of what we believe that we are justified in doing is another matter. In this respect, Jesus said that wisdom is justified by deeds (Matthew 11:19) prior to stating that He delighted that the truths of God were hidden from the sophisticated who were wise in the ways of the world, but not wise when it came to seeking the truth of life (Matthew 11:25-29). The vindication of this is evidenced in transformed lives, where people who were considered insignificant begin to influence others for good, so that their lives also change. This is expressed as wisdom being justified by her children (Luke 7:35). 

The fruit of wisdom in the world is found in ambitious people gaining the ascendency over others through craft and violence. The wisdom of God is evidenced by the humble bringing the message of life to many, who are then transformed through the justification they find in calling upon Lord Jesus Christ. 

While some may like to think that they are justified by grace alone, this is not the case. God's unmerited favor extends to all people, but it does not justify their iniquity or lifestyle if it isn't being glory to our Lord Jesus Christ. Paul does say that "we are justified by grace as a gift" but to take this out of context of what is really being stated is to distort the truth.  The particular text where this is found deals with depravity, grace, ransom, atonement, and faith. We read:

Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. (Romans 3:23-25)

This is not to say that we are not justified by grace, just not grace alone. For the grace that is imparted to us is something that we grow in, the same as we grow in faith. Yet it is faith that justifies to enter the presence of God and be justified before the Throne of Grace (unmerited favor). When we say unmerited favor, this is juxtaposed to works, which people often believe will gain them favor with God.

The problem with works is that people overlook the truth that they did not ask to be born, therefore whatever they do is of no value. Once a person asks to be born again, works becomes evidence of a new life. This is why James says that Abraham and Rahab were justified by works:

 Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? 22 You see that faith was active along with his works, and faith was completed by works, 23 and the scripture was fulfilled which says, “Abraham believed God, and it was reckoned to him as righteousness”; and he was called the friend of God.  You see that a man is justified by works and not by faith alone. 25 And in the same way was not also Rahab the harlot justified by works when she received the messengers and sent them out another way?  (James 2:21-25)

Their works alone did not justify Abraham and Rahab before God, rather that their faith was completed by works. Their faith was vindicated by being actively expressing where their allegiance lay. In both cases, they believed God would provide, therefore their actions demonstrated this.

While it seems contradictory for Paul to argue that we are justified by faith (Romans 5:1; Galatians 3:24) and not by works, the two apostles are talking bout two different matters. To use an analogy, a horse is used to pull a cart and is not used to push a cart. Likewise, works follow us and justify our conviction that God rewards those who seek Him. Works do not go before us to determine our worthiness for salvation.

Just saying that we believe God exists without acting upon this is not an expression of faith, therefore, merely acknowledging the existence of God is insufficient for salvation (cf. James 2:19), even though this is permitted by His grace, which extends to all; except all, unfortunately, have not been saved. The reason they haven't been saved is salvation comes through faith in Christ Jesus (2 Timothy 3:15), never by grace alone.

Being justified by what we do after having received the assurance of salvation is different to attempting justify ourselves by our own efforts. Hence, we read in the Scriptures that the blood of Jesus justifies us (Romans 5:9) and so does calling upon the calling upon the name of Lord Jesus Christ (1 Corinthians 6:11).

From a spiritual perspective that transcends what we know from a human viewpoint, the blood of Jesus justifies us because it is innocent blood (Matthew 23:35), it is righteous blood (Matt. 27:4; Rom. 3:25) and it is God's blood (Acts 20:28), therefore, everlasting blood that belongs to an eternal covenant (Hebrews 13:20) that cleanses us today (1 John 1:7).

By being innocent the blood of Jesus means it was taken not given as a sacrifice. By being righteous this means that no corruption was to be found in it. By being God's blood, this means that it was not of the same as human blood that comes through the male line and has the power to give eternal life, for it is everlasting. The same blood cleanses and protects all today who walk in the light. 

From a human point of view, biologically, life ceases when the blood is drained from the body. Oxygen is critical for cellular function, and this is carried by the blood, along with other essential nutrients necessary for the maintenance and working of the physiological systems of the body. 

God told Moses that the blood was able to be used for atonement because the life of the body was in the blood (Leviticus 17:11). However, the blood of creatures was ineffective when it come to eternity because it only gave life temporarily to creatures. They died as did humans. The blood of Jesus on the other hand was everlasting and able to impart eternal life. The recognition of this, gives ample reason for a person acknowledging that the life is in the blood to accept that they have the right to approach the Throne of Heaven and be heard. 

Justification occurs because we, being human, accept that God's ways are higher than our ways and it is in our interest to acknowledge that we are not omniscient, whereas our Creator is all-knowing. We need to learn from Him, not present our limited understanding of the Universe as the basis for our being accepted by God. Instead, we are justified when we trust God and express this by demonstrating faith in Him.

If the dead are not raised then our faith is in vain (1 Corinthians 15:14). Therefore, when speaking of the faith that Abraham expressed being reckoned to him as righteousness, the Apostle Paul points to this as being do with the death and resurrection of Lord Jesus Christ. His death dealt with our trespasses. His resurrection justifies accepting his death as the atoning sacrifice for sin, because if God has the power to raise the dead, then He has the power to forgive sins.

That is why his faith was “reckoned to him as righteousness.” But the words, “it was reckoned to him,” were written not for his sake alone, but for ours also. It will be reckoned to us who believe in him that raised from the dead Jesus our Lord, who was put to death for our trespasses and raised for our justification. (Romans 4:22-25)

If we can believe God has the power to raise the dead, we can believe that He has the power to not only forgive sins, but wipe away the memory of our sins. When Cain left the presence of God, he was worried that some one (father, mother, other brothers) would one day seek revenge for his slaying of Abel (Genesis 4:14-16). In order to demonstrate that He had the power to forgive sins, Jesus healed a paralytic (Matthew 9:6). Humans may think it is easier to say that a person's sins have been forgiven than to heal a paralytic, but saying is not the same as doing.  Jesus's death on the Cross of Calvary would have been in vain, if He wasn't raised from the dead. Hence, our faith in His resurrection enables us to believe our sins have been forgiven and forgotten. 

When an adultress was brought before Jesus to condemn, her accusers eventually left. Jesus asked the woman how many of her accusers were left.  

She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and do not sin again. (John 8:10)

Once we are forgiven, if we repent of our sin, we don't return to them. We walk away from our sin and exercise faith in God, because we believe He can raise the dead. If we truly believe that God can raise the dead then we are justified in seeking Him out. Our justification is vindicated by allowing God to create a new life for us. This is the free gift that is given to us: a new life in Christ without condemnation (Romans 5:16). Where is the justification in rejecting this. There is none. When it comes to accepting this free gift, what justification we have for doing so, not only makes sense from a human point of view, but is vindicated by God putting His seal of adoption on us.