The previous section on the order of salvation addressed different views as to who is saved and the specific steps of being saved. This section discussed the effects associated with justification, which is much less controversial. But first, it is worthwhile to discuss the NT language that is involved.
The word justification in the NT is translated from the Greek word dikaiósis (δικαίωσις), which means an acquittal or to be freed from deserved punishment. It is used in various ways in the NT, but with regards to salvation it is always used in the sense of God acquitting us of deserved punishment for our sins. This is clearly seen when the word justified is presented in opposition to condemnation in Rom 8:33-34, “Who will bring charges against God’s elect? God is the one who justifies (dikaioó); who is the one who condemns (katakrinó)?” Whereas dikaioó means to acquit from deserved punishment, katakrinó (κατακρίνω) means precisely the opposite: to judge worthy of punishment. Therefore, the core meaning of justification is the change in legal status before God from being condemned by your sins to being acquitted of your sins. Justification is a forensic act of God in His role as Judge rather than a sovereign act of God in His role as Lord.
But there is much more to justification if it is considered in the broader sense of what happens at the time of conversion of a non-believer to a believer. That is, what changes have happened once a person is justified, regardless of the orders of salvation discussed above? This includes much more than just being acquitted from the guilt of our sins, which is the specific effect of justification in a narrow sense. In addition, a new Christian is no longer polluted by sin, is indwelled by the Holy Spirit, is adopted as a child of God, becomes a member of the Body of Christ, and becomes at peace with God. All of these things happen once and are not repeated.
It was discussed above that justification results in an acquittal such that you are no longer subject to the just penalty of your sins. This can also be understood as the forgiveness of sins. But the mere forgiveness of sins does not make you just in the eyes of God. Your sinful nature remains. Your former relationship with God was broken, resulting in separation. Your new relationship with God is healed and made right, not by works of the Law but by faith. “[N]ot having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9). Paul is clear that righteousness before God comes strictly from the atoning work of Christ. “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21). Furthermore, the imputation of righteousness has always come from faith and not by works, even back to the time of Abram. “Then he [Abram] believed in the LORD; and He [God] credited it to him as righteousness” (Gn 15:6).
A new Christian also transitions from being spiritually dead to spiritually alive. “And when you were dead in your wrongdoings and the uncircumcision of your flesh, He made you alive together with Him” (2 Col:13; see also Eph 2:5; Eph 2:1-10). A spiritually dead person does not have the indwelling of the Holy Spirit whereas a spiritually alive person does have the indwelling of the Holy Spirit. Paul also speaks of being “in Christ” (1 Cor 1:30; 2 Cor 5:17; Rom 8:1) and Christ living within a believer (Gal 2:20), but this is to be understood as living in Christ through the indwelling of the Holy Spirit and not as a separate phenomenon. “[Y]ou are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness” (Rom 8:9-10; see also 2 Cor 1:22). This transition from spiritual death to spiritual life is referred to by Jesus as being born again in His conversation with Nicodemus, “Truly, truly, I say to you, unless someone is born again he cannot see the kingdom of God … unless someone is born of water and the Spirit, he cannot enter the kingdom of God” (Jn 3:3-8).
A new Christian is also adopted into God’s family with the Father becoming a spiritual Father and all other Christians becoming spiritual brothers and sisters. This is profoundly comforting as Christians can relate to God as a perfectly loving Father and understand that everything He does is out of perfect fatherly love. Furthermore, as children of God we are also heirs to the future Kingdom along with Christ. Paul writes, “For all who are being led by the Spirit of God, these are sons and daughters of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons and daughters by which we cry out, ‘Abba! Father!’ The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ” (Rom 8:14-17; see also Eph 1:5). Last, we can understand in a simple way why we choose to do good and why we choose to avoid evil. We do this simply because we love our Father and want to please him.
In terms of adoption, we share a similar status with Christ. Christ is the Son of God, and we are children of God. But there is an additional relational position that a new Christian has and is arguably more important having a common Father. This involves the new Christian becoming a member of the Body of Christ of which Christ is the head. Paul writes, “Now you are Christ’s body, and individually parts of it” (1 Cor 12:27). The Body of Christ can also be understood as the invisible church of which all Christians are members. Christ is the head of the Body and therefore the Lord and Savior of all Christians. “He is before all things, and in Him all things hold together. He is also the head of the body, the church” (Col 12:17-18). Paul is also clear that each member of the Body has been given spiritual gifts that are to be used synergistically with others in the Body with different gifts. “For just as we have many parts in one body and all the body’s parts do not have the same function, so we, who are many, are one body in Christ, and individually parts of one another” (Rom 12:4-5; see also 1 Cor 12:12-31; Eph 4:16).
Lists of spiritual gifts appear in various places in the NT and are not thought to be exhaustive. The longest list appears in 1 Cor 12:8-10 and includes wisdom, knowledge, faith, healing, miracles, prophecy, distinguishing between spirits, and the interpretation of tongues. Additional mentioned gifts include speaking in tongues (1 Cor 12:28), serving, teaching, encouraging, contributing, leadership, and mercy (Rom 12:6-8). Spiritual gifts are gifts from God and we are called to be good stewards of these gifts and to use them to advance the Kingdom. “As each one has received a special gift, employ it in serving one another as good stewards of the multifaceted grace of God” (1 Pt 4:10). Moreover, we should appreciate the gifts that are bestowed upon others, especially if these gifts are different than our own. Instead of being jealous, we are to recognize that different gifts have been bestowed so that they can all cooperate in a complementary way when working to advance the Kingdom. Paul explains this in his first epistle to the Corinthians as follows.
“But now God has arranged the parts, each one of them in the body, just as He desired. If they were all one part, where would the body be? But now there are many parts, but one body. And the eye cannot say to the hand, “I have no need of you”; or again, the head to the feet, “I have no need of you.” On the contrary, it is much truer that the parts of the body which seem to be weaker are necessary; and those parts of the body which we consider less honorable, on these we bestow greater honor, and our less presentable parts become much more presentable, whereas our more presentable parts have no need of it. But God has so composed the body, giving more abundant honor to that part which lacked, so that there may be no division in the body, but that the parts may have the same care for one another. And if one part of the body suffers, all the parts suffer with it; if a part is honored, all the parts rejoice with it.” (1 Cor 12:18-267)
As is appropriate, being justified in the eyes of God and having faith in God enables a life of being at peace with God. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). This divine peace is more than just a tranquil state of mind. It also allows the Christian to better face difficulties and temptations in life. “And the peace of God, which surpasses all comprehension, will guard your hearts and minds in Christ Jesus” (Phil 4:7). Of course, a Christian remains sinful and still experiences all of the associated anxiety and guilt. But the new Christian now has the ability to rely on the Spirit to counter these feelings. “For those who are in accord with the flesh set their minds on the things of the flesh, but those who are in accord with the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace,” (Rom 8:5-6). Last, this peace is both individual and corporate. The Holy Spirit brings peace to the individual who submits to His rule, but also brings peace to groups of believers who collectively submit to His rule. “Let the peace of Christ, to which you were indeed called in one body, rule in your hearts; and be thankful” (Col 3:15).
The newly justified Christian can be thought of as someone who has been given the tools necessary to become more Christlike, but no immediate change to the inner self occurs. This happens through the process of sanctification, which is discussed below.
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