The Biblical Teaching of Justification

One of the great truths of salvation is that of justification. But what is justification? The heart of the Reformation controversy was over the meaning of this word and despite the impression given by ECT, the Roman Catholic and Protestant Churches are still very much at odds with one another on this issue. The Reformers claimed that the Roman Catholic Church had perverted the true biblical meaning of the term by insisting on the necessity of works and sacraments as the basis for justification. And the Roman Church charged that the Reformer’s teaching of faith alone (sola fide) and imputed righteousness was unbiblical and itself a perversion of the gospel message. In order to properly evaluate these two positions it is essential that we understand correctly what the bible teaches on this subject. And this begins with a biblical understanding of the nature of God. Why? Because all biblical teaching on salvation is rooted in the character of God himself.

Scripture declares that God is a God of holiness. He is a God of light in whom there is no darkness at all (1 Jn. 1:5). Because he is holy, he is just. He always acts righteously and in accord with his law since the law is an expression of his essential character. His holiness demands just dealings with sin. Thus, scripture teaches that the one true and living God is a God of wrath and judgment precisely because he is a God of holiness. As Leon Morris puts it:

The Old Testament consistently thinks of a God who works by the method of Law. This is not the conception of one or two writers but is found everywhere in the Old Testament...Yahweh was thought of as essentially righteous in His nature, as incorporating the law of righteousness within His essential Being. Accordingly He works by a method which may be called law—He inevitably punishes evil–doing and rewards righteousness. He Himself acts righteously, and He demands that His people do the same (Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Eerdmans, 1972), p. 233).

This is confirmed in the New Testament by the apostle Paul where he states that the atonement of Christ takes place to vindicate the righteousness of God, so that he might be found just while mercifully justifying sinners:

Being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over sins previously committed; for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus (Rom. 3:24-26).

This passage tells us something very significant about God and forgiveness. It tells us that God is a God of love and mercy but that he cannot and will not exercise his mercy in a way that would compromise his justice and righteousness. He must act in accord with his law because it is an expression of his holiness. So the forgiveness and justification of sinners must be compatible with God’s justice and righteousness. It must be consistent with and in fulfillment of his law. And that means that he must judge sin. So the ultimate question is this: How can unjust sinners stand before the judgment of a God who is infinitely holy and just? God, in his love, desires to forgive us and to extend mercy, but he cannot do so if it compromises his holiness and justice. The law demands death for transgression and perfect obedience for God’s acceptance. How can he forgive and accept us when we have transgressed the law and consequently do not possess this perfect righteousness?

This is why the gospel is good news. It tells us that God has provided a salvation for us in his Son, the Lord Jesus Christ. He has provided a means of redeeming us that is consistent with his holy nature and law. He is able to exercise his love and extend to us forgiveness without compromising his holiness and justice.

The great message of the gospel is that we can be justified (forgiven and accepted by God) by grace through faith on account of Christ. The Protestant and Roman Catholic Churches both agree with this statement but define the terms differently. The key to understanding this difference in interpretation is the word alone. The Protestant Church states that an individual is justified by grace alone, through faith alone, on account of Christ alone. This distinction is crucial in understanding the scriptural teaching of justification because the word alone safeguards its biblical meaning. To omit this important word is to distort the scriptural teaching on justification.

There are four key concepts expressed by this summary statement of the gospel: Justification, grace, faith and on account of Christ. To understand the first three—justification, grace and faith—we must understand that last phrase—on account of Christ, because scripture makes a direct correlation between justification and the work of Christ. If we understand the work of Christ we will understand the meaning of faith, grace and justification. Any meaningful discussion of justification must be based upon a thorough understanding of the atonement of Christ.

One of the most important elements in understanding the atonement is its relationship to the law. The word of God states that Christ undertook the work of atonement to deal with the penalty of a transgressed law. In so doing he becomes both a curse and a propitiation. Thus, the atonement is forensic in nature because it is judicial in nature. This is emphasized in Paul’s letters to the Galatians and Romans:

For as many as are the works of the law are under a curse; for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the Law to perform them.’ Now that no one is justified by the Law before God is evident; for, ‘The righteous man shall live by faith.’ However, the Law is not of faith; on the contrary, ‘He who practices them shall live by them.’ Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’ (Gal. 3:10–13). But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed. For the demonstration I say of His righteousness at the present time that He might be just and the justifier of the one who has faith in Jesus. Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a man is justified by faith apart from the works of the Law (Rom. 3:21–28).

There are four important concepts emphasized in these passages which are key to an understanding of the New Testament doctrine of the atonement of Christ: The phrase ‘For us’; Curse; Propitiation; The righteousness of God.

The scriptures tell us that Christ became a curse for us. This is the truth of substitution. Jesus became a curse by bearing man’s sin and taking man’s place as his substitute to suffer the punishment due those sins by enduring the penalty of God’s broken law in man’s place. All of our sin was imputed to him and the judgment of God in all its fury came upon him:

God demonstrates His own love towards us, in that while we were yet sinners, Christ died for us (Rom. 5:8). Grace to you and peace from God our Father and the Lord Jesus Christ, who gave Himself for our sins, that He might deliver us out of this present evil age (Gal. 1:3–4). He Himself bore our sins in His body on the cross (1 Pet. 2:24). He was pierced through for our transgressions, He was crushed for our iniquity. The chastening for our well being fell upon Him and by His scourging we are healed. All of us like sheep have gone astray, each of us has turned to his own way, but the Lord has caused the iniquity of us all to fall on Him (Is. 53:4-6).

Our sin was imputed to Christ. He then became a propitiation, suffering the wrath of God against our sin by laying down his own life in death to satisfy the demands of the law. This is the primary meaning of the word propitiation—to satisfy wrath. In this case it refers specifically to the wrath of God in relation to sin. Christ bore the wrath of God as a judgment against sin. This underscores the fact that Christ’s atonement is penal in nature. It relates to the law of God. Scripture teaches that one of the purposes of Christ’s incarnation was related to the law of God: ‘But when the fulness of time came, God sent forth His Son, born of a woman, born under the Law, in order that He might redeem those who were under the Law, that we might receive the adoption as sons’ (Gal. 4:4–5). On the cross Christ bore the full punishment of the law as man’s substitute. In becoming a propitiation, he completely satisfied the justice of God in that full punishment has been meted out to Christ as our substitute. He bore the full penalty of the law—the curse of the law (he hangs on a tree in death)—because the law demands death for transgression. The reference to the shedding of blood in scripture as the payment for sin always represents a life laid down in death. There are various descriptions of this in the New Testament: ‘Christ...gave Himself for our sins (Gal. 1:4); He...delivered Him up for us all (Rom. 8:32); Christ also loved you and gave Himself up for us, an offering and a sacrifice to God (Eph. 5:2); But God demonstrated His own love towards us, in that while we were yet sinners Christ died for us (Rom. 5:8); In Him we have redemption through His blood, the forgiveness of our trespasses (Eph. 1:7).’ These expressions refer us back to the Old Testament sacrificial system which represented the ultimate sacrifice of Christ as the lamb of God:

For the life of the flesh is in the blood and I have given it to you on the altar to make an atonement for your souls, for it is the blood by reason of the life that makes atonement (Lev. 17:11).

So when scripture tells us that we are justified as a gift through the propitiation of Christ and his blood (Rom. 3:25–26; 5:9), it means that through his death he bore our sin and perfectly fulfilled all the requirements of the law as our substitute. If we understand Christ’s atonement we will begin to understand the biblical meaning of justification. Justification is directly related to the atonement in scripture: ‘Having now been justified by His blood we shall be saved from the wrath of God through Him’ (Rom. 5:9). To be justified by Christ’s blood is to be justified by his death which is his work of atonement. What then is the nature of Christ’s atonement according to the word of God? Christ has borne the totality of man’s sin. In his one act of obedience as a propitiatory sacrifice in death he has borne the full judgment and condemnation of God against sin forever. The New Testament teaches that his atonement is once–for–all. This means that the work of atonement is a finished and complete work. Jesus himself said, ‘It is finished.’ Note the following references to the once–for–all nature of the atonement:

Knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. For the death that He died, He died to sin, once for all; but the life that He lives He lives to God (Rom. 6:10).

Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself (Heb. 7:27)

Nor was it that He should offer Himself often...otherwise He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages he has been manifested to put away sin by the sacrifice of Himself (Heb. 9:25–26).

By this will we have been sanctified through the offering of the body of Jesus Christ once for all (Heb. 10:10).

Repeatedly this once–for–all aspect of the work of Christ is emphasized in scripture. The Greek word translated once–for–all is ephapax. It is used in particular with reference to Jesus’ death and communicates the thought that Christ’s death is a finished work which cannot be repeated or perpetuated. It was a unique historic event which is completed and therefore he can never experience death again. In addition to Paul’s affirmation of this, Jesus himself states: ‘I was dead, and behold, I am alive forevermore’ (Rev. 1:18). The word used to describe the death of Jesus as a finished work—ephapax—is the same word used to describe his sacrifice and the offering of his body (Heb. 10:10; 9:25–26). Just as Christ cannot die again, neither can his body be offered again or his sacrifice be continued for sin. This is because apart from his death there is no sacrifice that is propitiatory for sin. What made his sacrifice propitiatory in God’s eyes was his death. Hebrews 9:22 makes this point: ‘Without the shedding of blood there is no forgiveness.’ As a result then of this one sacrifice, the bible teaches that God has accomplished a sufficient and finished atonement. On the basis of that finished work God now offers complete and total forgiveness to man. There is no more sacrifice for sin: ‘Where there is forgiveness of these things there is no longer any offering for sin’ (Heb. 10:18). And since there is no need for further sacrifice, scripture also teaches that there is no need for a continuing sacerdotal priesthood. Christ has fulfilled the Old Testament ceremonial law and it is now abrogated (Heb. 7:11–19). He has become our Sacrifice and Priest and the only Mediator by which we approach God (1 Tim. 2:5; Heb. 7:22–25). Christ’s atonement has completely removed the guilt of our sin and its condemnation because he has paid the penalty in full. This will become more evident as we examine the different Greek words used to describe the work of Christ in relationship to sin.

The Greek word luo means to loose. It is found in the famous Matthew 16 passage where Jesus entrusts the keys of the kingdom to Peter and tells him that whatever he binds on earth will be bound in heaven and whatever he looses on earth will be loosed in heaven. Luo means to release, to set free, to dissolve or to destroy. Jesus used this word to describe His impending death and resurrection: ‘Destroy this temple and in three days I will raise it up’ (Jn. 2:19). Peter uses the word to describe the destruction of the physical universe at the end of the age:

But the day of the Lord will come like a thief in which the heavens will pass away with a roar and the elements will be destroyed with intense heat and the earth and all its works will be burned up. Since these things are to be destroyed in this way what sort of people ought we to be in holy conduct and godliness (2 Pet. 3:10–11).

The significance of this word luo in the context of salvation is that it is the root word for all Greek words that refer to redemption. For example the word apolutrosis is the common Greek word for redemption. It is the word used in Ephesians 1:7: ‘In Him we have redemption through His blood, the forgiveness of our trespasses.’ The word lutron which forms part of the word apolutrosis means a ransom price. This is the word used by Jesus to describe the meaning of his sacrificial death: ‘The Son of Man came not to be served but to serve and to give His life a ransom for many’ (Mk. 10:45). The word lutroo is the verb form of lutron and it means to redeem through the payment of a ransom price. Peter describes this in the following words:

Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ (1 Pet. 1:18–19).

Because a ransom price has been paid (the life of the Lord Jesus given in death) sin has been destroyed and those who are united to Christ are redeemed. They have been set free from sin, and their redemption is eternal:

To Him who loves us and released (loosed) us from our sins by His blood (Rev. 1:5).

But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption (Heb. 9:11–12).

Those who are united to Christ possess this redemption. It means a complete and full deliverance from the guilt and condemnation of sin as well as from its bondage. The redeemed in Christ are loosed from their sins—cleansed, forgiven and set free—for all eternity:

As far as the east is from the west, so far has He removed our transgressions from us (Ps. 103:12).

There is therefore now no condemnation for those who are in Christ Jesus (Rom. 8:1).

Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life (Jn. 5:24).

My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. My Father, who has given them to Me is greater than all; and no one is able to snatch them out of the Father’s hand (Jn. 10:27–29).

When Jesus says that whoever enters into a relationship with him will never enter into judgment he uses the Greek word krisis. This word is used in John 5:24 to describe the activity of Jesus himself as Judge:

For not even the Father judges anyone, but He has given all judgment to the Son...and He gave Him authority to execute judgment because He is the Son of Man. Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed evil deeds to a resurrection of judgment (Jn. 5:22, 27-29; Cf. Mt. 12:36; 1 Tim. 5:24; Heb. 9:27).

Those who have experienced redemption—the loosing of their sins as a result of the work of Jesus in atonement—will never enter into judgment by God for their sins. This is because their sins have already been judged in Jesus.

The word aphaireo means to take away or to remove. In Matthew 26:51 it refers to Peter’s removal of the ear of the servant of the high priest. This word is used in Hebrews 10:4 to contrast the animal sacrifices of the Old Testament dispensation with Jesus’ atonement. The author of Hebrews emphasizes the superiority of Christ’s atonement to the Old Testament sacrifice of animals because his sacrifice takes away sin: ‘For it is impossible for the blood of bulls and goats to take away sins...But now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself’ (Heb. 10:4; 9:26). The one sacrifice of Jesus completely removes or takes away the guilt of our sin with its consequent judgment and condemnation.

Athetesin means to annul or abolish. It is the word used to describe the annulling or setting aside of the Jewish ceremonial law once the sacrifice of Christ had been completed. It is the same word used to describe the effect of Christ’s sacrifice for sin:

Nor was it that He should offer Himself often, as the high priest enters the holy place year by year with blood not his own. Otherwise He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself (Heb. 9:26).

By this one sacrifice sin has been annulled, abolished, done away with. As a result, the promise of the New Covenant is that God no longer remembers our sin:

The word katherismos means cleansing or purification. It is the word employed by the writer of Hebrews when he refers to Christ’s work as a purification from sin: ‘When He had made purification of sins, He sat down at the right hand of the Majesty on high’ (Heb. 1:3). The term is used in the aorist tense here and it speaks of a once–for–all finished work by which Christ has made a complete cleansing of sin. This same word is used in Acts 15:9 by the apostle Peter when he testified to the conversion of the Gentiles: ‘And He made no distinction between us and them, cleansing their hearts by faith.’ When Peter preached the gospel and the Gentiles responded by trusting in Christ they experienced an instantaneous cleansing of their hearts from sin. It is also the word used by the apostle John in his first epistle where he states that it is the blood of Christ—his finished work of atonement—which is the effectual cause of cleansing from sin’s defilement: ‘The blood of Jesus His Son cleanses us from all sin’ (1 Jn. 1:7). This is true of all who believe savingly in Christ. By faith we experience a complete cleansing from sin through the atonement of Jesus Christ.

Aphesis means forgiveness as it relates to redemption and the ransom price of Christ’s sacrifice. The death (blood) of Jesus is the only sufficient payment for our sin. It alone satisfies the justice of God. Scripture teaches that ‘all things are cleansed with blood and without the shedding of blood there is no forgiveness’ (Heb. 9:22). Since Jesus has shed his blood we have a complete forgiveness through him:

In Him we have redemption through His blood, the forgiveness of our trespasses (Eph. 1:7).

Now where there is forgiveness of these things there are no more sacrifices (Heb. 10:18).

Exalaisas means to wipe away, to obliterate, to erase, to blot out. It describes what God does with the totality of our sin in Christ:

He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross (Col. 2:13-14). Repent therefore and return, that your sins may be wiped away, in order that the times of refreshing may come from the presence of the Lord (Acts 3:19).

How many of our sins has Christ died for? Since he died for us before we were even born he died for all our sin, not just a portion of it. The certificate of debt consisting of decrees against us—our individual transgressions of the law—has been abolished. It has been nailed to the cross. All our transgressions have been dealt with in Christ. Our debt is completely paid and we are set free. In the mind of God all our transgressions have been canceled out and wiped away because the judgment due them was inflicted upon the Lord Jesus Christ and as a result ‘there is therefore now no condemnation for those who are in Christ Jesus’ (Rom. 8:1).

The Reformation understanding of justification as comprising freedom from the condemnation of the law through the atonement of Christ is expressed by Huldrych Zwingli:

A second kind of freedom from the Law is that the Law cannot condemn any more, which yet before wrought the wrath and indignation and just vengeance of God, Rom. 4:15 and Gal. 3:10; and Deut. 27:26, where divine justice sternly thunders: ‘Cursed is everyone who continueth not in all things that are written in the book of the law, to do them.’ Christ, therefore ‘redeemed us from this curse of the law, being made a curse for us,’ that is, being nailed to the cross for us, Gal. 3:13 and Rom. 6:10. We are no longer under the Law but under grace; and if under grace, the Law cannot condemn us, for if the Law still has the power to condemn, we are not under grace. It is, therefore, Christ who has broken the wrath of the Law (that is, who has appeased God’s justice, which would have caused Him deservedly to rage against us), and who by bearing the cruelty of the cross for us has so softened it that He has chosen to make us not only free instead of slaves, but even sons...We are freed from the vengeance of the Law; for Christ has paid by His suffering that penalty which we owed for our sins. Indeed, we have been so completely freed from sin, as far as it is a disease, that it is no longer able to harm us if we trust in Christ. For ‘there is no condemnation to them that are in Christ Jesus, who walk not after the flesh’ (Rom. 8:1) (Huldrych Zwingli, Commentary On True and False Religion (Durham: Labyrinth, 1981), pp. 141–142).

The Reformed understanding of the forensic nature of the atonement of Christ is further elaborated by James Buchanan:

If we seek to ascertain the reasons which rendered it (Christ’s death) necessary...we are taught by Scripture to ascribe it to the sins of men—and the justice of God—viewed in connection with His purpose of saving sinners, in a way consistent with the honour of His law, and the interests of His righteous government, through a Divine Redeemer. If this be the correct view of the reason of His death...then we cannot fail to regard all the sufferings, which constituted so important a part of Christ’s Mediatorial work, as strictly penal. They were the punishment, not of personal, but of imputed, guilt. They were inflicted on Him as the Substitute of sinners. He was ‘made a curse’ for them, but only because He had been ‘made sin for them.’ In this view, His sufferings were penal, because they were judicially imposed on Him as the legal representative of those who had come under ‘the curse,’ according to the rule of that law which proclaimed that ‘the wages of sin is death,’ and that ‘the soul which sinneth it shall die.’(James Buchanan, The Doctrine of Justification (Edinburgh: Banner, 1961), pp. 305–306).

The atonement is not an on going process. It is a once–for–all, non–repeatable and finished work. This means then that justification is a once–for–all, non–repeatable, finished work. It likewise is not a process. It is an eternal state of forgiveness and acceptance with God. Because the atonement is forensic (legal) in nature, justification is also a forensic work. When a man is justified all legal claims against him have been satisfied and he is forgiven. This is in part revealed by the resurrection:

He was delivered up because of our transgressions and raised because of our justification (Rom. 4:25).

We are told that we possess the righteousness of God in justification and that through this righteousness we are given an eternal standing of forgiveness and acceptance before him. This is the basis upon which justification becomes a reality for sinful men and women and is the defining issue for a proper understanding of this great biblical doctrine.

Because of God’s holiness man needs a righteousness that will truly justify him before God. Such a righteousness must be the perfect fulfilment of his law. The wonderful news of the gospel is that when a man is united to Jesus Christ he is given that righteousness as a gift, the righteousness of God, a righteousness which fully satisfies the justice of God and secures for the believer an eternal standing of acceptance and forgiveness before him. But what is the righteousness of God? Is it a righteousness that man is responsible for producing, partially or wholly, or is it a righteousness accomplished completely apart from man’s activity, given solely as a gift? It is imperative that we understand the biblical teaching on this matter. If this truth is distorted then the biblical meaning of justification will be distorted with tragic and eternal consequences. There are at least five different meanings for the word righteousness in the New Testament. Firstly, it describes an attribute of God. God is described as being perfectly righteous in his essential nature (Deut. 32:4 ). Secondly, it describes the character of Christ as ‘Jesus Christ the righteous’ (1 Jn. 2:1), meaning that he likewise is perfect and sinless in nature and character. Thirdly, it carries an eschatological meaning. In the future kingdom of God following the second coming of the Lord Jesus, all sin will be eradicated (Rev. 21:27). There will be a new heaven and earth in which righteousness dwells (2 Pet. 3:10-13). This again describes a state of perfection. Fourthly, it describes the experience of sanctification. The believer who enters into a salvation experience with the Lord Jesus Christ becomes a slave of righteousness (Rom. 6:1-22). Though imperfect, the prevailing characteristic of his life will be righteousness. Finally, the word righteousness is used to describe the work of Christ in atonement, designated specifically by the phrase the righteousness of God. It is this which is the basis for man’s justification, separate and distinct from the other descriptions of righteousness given in scripture. The following scriptures define the nature of this justifying righteousness:

Catholics wrote and interpreted scripture for 1,600 years before there was a protestant...

On this forum, at least, I've never seen much evidence that they are capable of "interpretation." Mostly they just beat their chests about being Roman Catholic. The amount of substantive theological teaching/debate by them on this forum is little to nothing.

Catholics wrote and interpreted scripture for 1,600 years before there was a protestant...

This is such a tired line. It was not Catholics that wrote and interpreted scripture, it was Christians.

The apostles themselves said to judge what was taught according to the gospel that they originally delivered. The apostles said that if they themselves or even angels taught a different gospel that they should be rejected.

The catholic church says that they have never and will never teach a different gospel. The catholic church says to have faith in the catholic church and whatever they say. The apostles said to have faith in the gospel as they originally delivered it. Do you see the difference?

Catholic church has a different gospel.

that Jesus died for our sins on good Friday, according to the catechism.
Was buried and as raised from the grave, the 3rd day, Easter Sunday, according to the catechism

According to scripture, The Lamb laid His life down on passover. Was buried and was raised from the grave, the 3rd day, Feast of First Fruits.

Amazingly subtle..
Satan works subtlety as scripture attests to with his encounter with Eve..

Paul didn’t mention good Friday or Easter Sunday in his ‘gospel’ or his letters.
He did mention Passover and first fruits. Real holy appointments that the God of Abraham, Isaac and Jacob taught Israel..

Is the Protestants faith in Rome’s Jesus and the story according to Rome’s catechism, not according to scripture?
See the difference?

Brings a whole new dimension to ‘justification’ and faith.

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