"To start with, a bare definition: justification is the declaration that somebody is in the right. It is a term borrowed from the lawcourt—that is what people mean when they say it is 'forensic'. 2 In the lawcourt, justification is the judge's verdict in favour of one party or the other (cases in Jewish law were simply between accuser and accused, there being no Director of Public Prosecutions). The basic meaning of the term is therefore not 'forgiveness': a favourable verdict implies that justice, not (at this stage) mercy, is being carried out. Nor is 'acquittal' quite strong enough: justification has a positive sense, indicating not merely absence of guilt but a positive standing in the right. This status is termed 'righteousness', which in this context does not refer primarily to the character or morals of the person concerned, but simply to his status in the court on the basis of the judge's declaration. Justification is the judge's verdict that someone is in the right. Righteousness is the status before the court which results from that declaration." - W.T. Right Wright provides a legal definition of justification but not a Biblical definition. He claims "the basic meaning of the term is therefore not 'forgiveness"...not (at this stage mercy, is being carried out..." However, Paul defines his use of the term in Romans 4:5-8 to be inclusive of the non-imputation of sin and forgiveness: 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. Paul's view of justification is both positive and negative while Wright's view is "justification has a positive sense" which only indicates "the absense guilt" but Paul's is much more comprehensive as his view is not merely and "indication" and not merely "guilt" but "iniquities are forgiven....will not impute sin." One does not have to infer what Paul's view involves but it is clearly stated. His view is not merely about "guilt" but the forgiveness of sins, the removal of iniquity. Paul's view of justification is inclusive of both imputed righteousness AND forgiveness of sins based solely upon the works and person of Jesus Christ WITHOUT any inclusion of works performed in or by our own persons before or after regeneration. :When, therefore, Gentiles come to believe in Jesus Christ, they are in fact fulfilling the law, whether or not they have even heard of it, 52 and they are therefore rightly to be regarded as within the covenant, i.e. they are to be justified. Abraham's family has been redefined (9:6-29), with the result that the Spirit is poured out on all flesh (10:13 refers to Joel 2:28-32), and Jew and Gentile who call on the name of the Lord alike will be saved. 53 God is shown to be in the right in his treatment of Israel and the nations. 54 This also explains the difficult phrase 'the law of faith' in 3:27. Nomos is here to be translated not 'principle', but 'law' in its full sense. 55 Faith in Jesus Christ turns out to be the fulfilment of the law, not its abolition. 56 This faith is of course not a 'work' done to earn God's favour, nor is it to be equated with 'righteousness' understood as a moral quality. 57 It is simply the evidence of the work of grace in the heart." - W.T. Wright However, faith is not fulfilling the Law by the justified as the Law has been completely fulfilled by the justifier (Jesus Christ). Faith is simply "in" the justifier and his provision of COMPLETE satisfaction of the Law's demands. Wright is Wrong about "nomos" in Rom. 3:27. It should be translated "principle" because it is being contrasted to "the works of the law" and therefore is not "law" but a "principle" that is in opposition to "the works of the Law." Faith is NOT "the evidence of the work of grace in the heart" as Wright claims as that makes it equal to works of righteousness. In fact, it is the very reverse. Works are the evidence of faith in the heart. Faith is defined by Paul in Romans 4:21 to be the absence of personal efforts, as both Abraham and Sarah were "DEAD" in regard to personal efforts. Faith RESTS in Christ's finished works rather than fulfills the works of Christ. Faith fulfills the law only by RESTING in Christ's satisfaction of the Law's demands and his promise to impute the righteousness of the law to the believer by faith. Faith does not fulfill the law by PARTICIPATION in keeping the Law, but by IMPUTATION of a fulfilled Law by Christ. Faith does not equal faithfulness just as repentance does not equal the fruit of repentance. Justifying faith RECEIVES and RESTS whereas faithfulness is a REACTION to what has been received by faith.