Justification

[Him]

Justification, to exhibit righteous and or render or regard as righteous.
Both exhibit righteous because we are rendered righteous and regard as righteous are shared in Romans 3.
Here are two simple lexicons that share what the word translated justify mean
Thayer:
- Original: δικαιόω
- Transliteration: Dikaioo
- Phonetic: dik-ah-yo'-o
- Definition:
1. to render righteous or such he ought to be
2. to show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered
3. to declare, pronounce, one to be just, righteous, or such as he ought to be
- Origin: from G1342
- TDNT entry: 05:31,2
- Part(s) of speech: Verb

- Strong's: From G1342; to render (that is show or regard as) just or innocent: - free justify (-ier) be righteous.


Here are the verses in Romans chapter three that speak of this twofold justification.


Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.
Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Rom 3:22 Even the righteousness of God [which is] THROUGH faith of Jesus Christ INTO all and UPON all them that believe: for there is no difference:
Rom 3:23 For all have sinned, and come short of the glory of God;
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:


Righteousness is INTO and UPON all that believe through the Faith OF Jesus Christ. The inside righteousness is the word, the law placed in our hearts in our and minds through Christ Jesus. The righteousness that is upon us is the redemption through Christ Jesus. Being justified in verse is a present tense participle, a verbal noun. It is process that is ongoing, not something that is a done deal.

Rom 3:22 δικαιοσύνη Righteousness δὲ Even Of θεοῦ God διὰ Through πίστεως Faith Of Ἰησοῦ Jesus Χριστοῦ Christ, εἰς INTO πάντας All καὶ AND ἐπὶ Upon πάντας All τοὺς Those That πιστεύοντας Believe : οὐ Is No γάρ For ἐστιν There διαστολή Difference :

 

[Clete]

Justification, to exhibit righteous and or render or regard as righteous.
Both exhibit righteous because we are rendered righteous and regard as righteous are shared in Romans 3.
Here are two simple lexicons that share what the word translated justify mean
Thayer:
- Original: δικαιόω
- Transliteration: Dikaioo
- Phonetic: dik-ah-yo'-o
- Definition:
1. to render righteous or such he ought to be
2. to show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered
3. to declare, pronounce, one to be just, righteous, or such as he ought to be
- Origin: from G1342
- TDNT entry: 05:31,2
- Part(s) of speech: Verb

- Strong's: From G1342; to render (that is show or regard as) just or innocent: - free justify (-ier) be righteous.


Here are the verses in Romans chapter three that speak of this twofold justification.


Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.
Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Rom 3:22 Even the righteousness of God [which is] THROUGH faith of Jesus Christ INTO all and UPON all them that believe: for there is no difference:
Rom 3:23 For all have sinned, and come short of the glory of God;
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:


Righteousness is INTO and UPON all that believe through the Faith OF Jesus Christ. The inside righteousness is the word, the law placed in our hearts in our and minds through Christ Jesus. The righteousness that is upon us is the redemption through Christ Jesus. Being justified in verse is a present tense participle, a verbal noun. It is process that is ongoing, not something that is a done deal.

Rom 3:22 δικαιοσύνη Righteousness δὲ Even Of θεοῦ God διὰ Through πίστεως Faith Of Ἰησοῦ Jesus Χριστοῦ Christ, εἰς INTO πάντας All καὶ AND ἐπὶ Upon πάντας All τοὺς Those That πιστεύοντας Believe : οὐ Is No γάρ For ἐστιν There διαστολή Difference :

Thanks for laying that out. I indicated in our previous conversation that I had never come across this teaching before and so I appreciate the clarity you've provide here. Even if I disagree with your conclusions, it's refreshing to see someone who takes the text seriously and is able to articulate himself well.

It seems to me that you're committing a category error, treating features of language, like a word's range of meaning, grammatical form, and rhetorical structure, as if they were themselves theological categories.

I agree that dikaioō has a range of meaning, and it's good to consult the lexicons, but it's important to recognize that a range of meaning does not mean a word carries all those meanings at once in any given usage. Context determines which sense is in view.

In Romans 3, Paul is not describing two separate types of justification, one internal, one external. That kind of twofold structure is not actually present in the text. The phrases “into all” and “upon all” in verse 22 are reinforcing the scope of God's righteousness, not dividing it into categories. Paul's point is that righteousness through the law has failed for everyone, and now righteousness through faith is available to all who believe. The repetition of "into all" and "upon all" is parallelism for emphasis, not an indication of two kinds of righteousness.

Regarding the grammar in verse 24, “being justified” is a present participle, yes, but participles in Greek function in various ways depending on context. They can indicate time, manner, or simply describe a state. In this case, the participle is descriptive. It tells us who these people are, they are those who are justified freely by His grace. That justification is not being presented here as an ongoing process, but as a settled reality grounded in the redemptive work of Christ.

So while I appreciate the effort to take the text seriously, I do not think Romans 3 supports a dual-layered view of justification. It is a powerful declaration of grace through faith, without distinctions, and without the law.

If you'll recall, this all began with my having quoted Romans 4:5. It might be worth circling back to that verse in particular...

Romans 4:5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.​

Paul is not introducing a second layer of justification here. He is stating plainly that the one who simply believes (i.e. no works) is justified. Not internally infused with righteousness, not declared righteous on the basis of infused righteousness, but accounted as righteous by faith alone. This is not a process or a two-part framework, but a direct statement about how justification occurs: not by works, but by belief.

The entire argument of Romans 4 hinges on this. Paul appeals to Abraham and David precisely because they were counted righteous apart from works. If there were an internal righteousness and an external righteousness working in tandem, Paul’s argument would collapse. He is intentionally dismantling the idea that righteousness is something progressively worked into the believer. Instead, he is showing that justification is credited, not infused, and that it rests entirely on faith.

Paul says in verse 6, "just as David also describes the blessedness of the man to whom God imputes righteousness apart from works." Again, this is imputed righteousness, not dual-layered. There is no mention of inward righteousness being placed into the believer in this section, nor any suggestion that justification is a process.

The flow of Romans 3 and 4 presents one unified view: justification is by grace, through faith, grounded in the finished redemptive work of Christ, and credited to the believer apart from any work or internal transformation. That transformation may follow, but it is not part of what Paul is calling justification.

 

[Him]

Thanks for laying that out. I indicated in our previous conversation that I had never come across this teaching before and so I appreciate the clarity you've provide here. Even if I disagree with your conclusions, it's refreshing to see someone who takes the text seriously and is able to articulate himself well.

Thank you for being polite and well mannered. That is refreshing. I see you take your time and are enabled also. Praise God You are very studious, and that is refreshing. Most are not, though they pen many words and think they are.

It seems to me that you're committing a category error, treating features of language, like a word's range of meaning, grammatical form, and rhetorical structure, as if they were themselves theological categories.

No sir. It is not just the flow of chapters 3 and 4 that need considered. It is the overall premise and context of the letter.

In Romans 3, Paul is not describing two separate types of justification, one internal, one external. That kind of twofold structure is not actually present in the text. The phrases “into all” and “upon all” in verse 22 are reinforcing the scope of God's righteousness, not dividing it into categories. Paul's point is that righteousness through the law has failed for everyone, and now righteousness through faith is available to all who believe. The repetition of "into all" and "upon all" is parallelism for emphasis, not an indication of two kinds of righteousness.

Into and upon are not the same. That is subjective and is not considering the context of the surrounding passages and letter. In particularly the closing sentence. Verse 31 states that Faith establishes the Law. This same faith is what the Just live by and in which the Gospel is shared as chapter one verses 16 and 17 state.
Speaking of grace, God's unmerited favor, the Gift of salvation. It is not just speaking of the hereafter. The Law through His Spirit, through Christ is to be in our hearts and minds. This is prophesied. Though you are correct in saying that chapter 4 (and 5 while I am at it) speak of the justification that will get us into Heaven. Chapter 5 ends with this, "by the righteousness of one [the free gift came] upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."

Chapters 6-8 speak of this righteousness which is placed in us. That the many shall be made. In that Six basically states, shall we continue in sin that grace abounds? No, No! How shall we who are dead to sin live any longer therein. Know you not that we who have been baptized into Christ, have been baptized into His death; that the body of sin be destroyed, hence forth not to serve sin. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Being then made free from the sin (that the law gave us knowledge of), we became the servants of righteousness through Christ Jesus. That we have fruit unto holiness, and the end everlasting life. Chapter 8 continues, For the law of the Spirit of life in Christ Jesus hath made us free from the law of sin and death. For what the law that gave us the knowledge of sin could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit in and through Christ that the Body sin be destroyed. Couple that with chapter 10 verses6-8, and we get the full picture. Faith speaks in this wise, say not in your heart, bring Christ down from above or up from the deep. But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach. The faith that establishes the Law that the just live by and the Gospel is shared. And what was prophesied, for the Law, His word is in our hearts and in our mouths that we do it. (Deut 30:10-14) God said it, so it must be so.