What is the Relationship of Faith to Justification?

[Arthur81]

A. Faith is the new law, neonomianism -
"So you see, faith or belief is counted the same as obedience. It is obedience. On the other hand, unbelief is counted the same as disobedience."

B. Faith is the means or instrument to apply justification to the believer -
"Faith is the sole means or instrument by which we receive justification before God. It is not faith itself that justifies, but rather faith is the way we are united to Christ and receive His righteousness imputed to us"

C. Faith is the evidence of justification, just as it is the evidence of being born anew
"Among Baptists adhering to the doctrines of grace, there have been two major views on
the doctrine of justification. The primary difference in these views concerns the role of
faith. The first position claims that man is justified by faith in Jesus Christ in the sense
that faith certifies his righteous standing before God. This position denies that faith is in
any sense a cause or means to this righteousness; rather, it says righteousness was fully
and finally acquired for all elect at Calvary. I will call this the evidentiary position as this
describes the asserted role of faith. The other view agrees that faith serves to confirm a
righteous standing, but adds that it also serves as an instrument or means of applying the
righteousness of Christ to the sinner. This view contends that God still counts a man as
condemned until he is brought to faith. I will call this the instrumental view. This view
has greater acceptance among reformed Christians, partly because it was endorsed in the
famous Westminster Confession of Faith." (By Elder Pyles, a Primitive Baptist, and the entire article is very convincing.) http://www.pb.org/PBDocs/JustificationAndBaptists.pdf

Translation choices for prepositions for the English NT are difficult, and they strongly influence how one understands the relationship of faith to justification. One example is found in 3 of Paul's sentences as seen in the KJV: "faith of Jesus" in Rom. 3:22; Gal. 2:16; 3:22. The revisions, starting with the RV, continuing in the RSV and NRSV changed that to "faith in Jesus". The 2021 NRSV Updated Edition has returned to the translation "faith of Jesus". The YLT renders it "the faith of Jesus" in Rom. 3:22 & Gal. 2:16. The original manuscripts of the Greek NT were not sectioned into chapters and verses, and of course the English comma would not be there either. These are interpretive choices. Paul's statement on the faith and justification issue, I find clarified in the YLT -

For us believing (V24): Jesus, "who was delivered up because of our offences, and was raised up because of our being declared righteous. Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ" (Rom 4:25-5:1 YLT)

I take that to mean believers, were justified at the resurrection; and by faith we have peace toward God. In other words, faith revealed our justification so we have peace. The matter of timing I also find in: "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:" (2Tim 1:9-10 KJV)

Believing the gospel did not bring us salvation, it brought it to light. John Gill who believed in "eternal justification" reasoned if election to salvation happened in eternity, why not see justification also happening in eternity. In Rev. 13:8 believer's names were "written before the foundation of the world in the book of life"RSV/ESV, so how can that be if they weren't seen as justified before the foundation of the world? Jesus spoke of faith as a "work" in John 6:29. I find no verse that refers to faith as a "means" or "instrument" so to make faith what justifies, in stead of Christ justifying at the resurrection, that appears to me to make justification dependent on man's work of faith, rather then Jesus' work at the cross. The Particular Baptist John Gill comments on Rom. 5:1 -

"Therefore being justified by faith,.... Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see Ro 4:25; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it;" I underlined the key perspective as I see it.

No matter how the believers in free grace see the relationship between faith and justification, it is a study that really causes one to reflect deeply on our faith. This gets into some deep Bible study, and prepositions can be interpreted and determined so strongly by the theology one holds.

 

[Randy Kluth]

This is an excellent question, and because of the strong case Paul makes against Justification by Law, there is an awful lot of argument among Christians about how we can be justified apart from any Law whatsoever. The problem is, this is, I believe, way overcomplicated by ignoring the background of Paul's argument. Let me explain.

The background to the argument against Self-Justification comes from the story of Man's Fall in Eden. He disobeyed God, became tainted by sin, was condemned as a sinner, and could no longer, even by doing good, obtain access to the Tree of Life, which would be the equivalent of Justification.

So Justification is impossible for all of mankind because we are all sinners. No matter how much good we do, we remain condemned as sinners. What this does not mean is that we are unable to do good or to please God. We simply cannot obtain Eternal Life when God has condemned sinful man's place in Eden with access to the Tree of Life. God's word cannot be undone.

Faith comes into play as a part of human volition. When we choose to exercise acceptance of God's rules for Justification, and choose to live by the appropriate rules, then we can obtain Justification. We are no longer barred, as sinners, from access to Justification. New rules have been put into effect, and we choose to accept those rules and to live by them.

Therefore, Faith is a choice to believe and accept the rules God put forward for Justification. To me, it's that simple. We are not unable to do good, and we are indeed able to choose to live by these new rules. What we choose to believe in are the rules that accord with the work of Christ, who has become our exclusive means of Justification.

Christ did the work, and we accept that work in our lives by choosing to live by him and by his rules. We choose to live by a new law, so to speak, based on the fact our own way is dead and he is the only source of right living. We live as accepting that anything we do apart from his spiritual guidance is worthless and that anything of worth comes by partnering with him. As such, he becomes, by our choice, a new access to Eternal Life. And faith is that choice.

Faith is therefore much more than just believing something is true. It is accepting the contract that comes with the proposal, namely to live in accord with Christ's word. As such, it is a new law, and does not void human volition. On the contrary, it is based on human volition, and on our ability to accept Christ's proposal for Justification.

I think A and B are being confused. They propose to be different solutions to Faith, but in reality are expressing different sides of the same coin. Faith, as the means, or instrument, of Faith becomes, as such, the New Law. By choosing to live on the basis of partnership with Christ it is, in fact, a New Law. Acceptance is the means of righteousness because acceptance implies the choice to accept the contract.

C also expresses similar truths in different ways, though the varied ways propose to contradict one another, and I suppose they do, to some degree. But this is understood as I said above. Christ is the source of virtue, and it is our choice to partner with him that enables us to participate in his record of righteousness, which is beyond condemnation.

On the other hand, in partnering with him in his righteousness we also obtain that same virtue, with an escape clause that allows us to draw upon his perfect record and avoid condemnation. As such, Justification does not come from us and yet is realized in us. We accept that Christ is the sole source of our righteousness, and we accept that we must display that righteousness in our lives while denying any other reference point for that righteousness.

 

[Randy Kluth]

I would just add this about this sense of Faith being a "New Law." Faith has always been the basis of human righteousness. It is acceptance of God's mandates, whether to "keep the garden," or to "live in the image and likeness of God." When we believe in the way God has proposed for us, we choose to live by it, and this becomes our righteousness.

Faith did not end with the Fall of Man in the garden of Eden. It just became unable to undo the curse. Man could still obey God, could still have Faith. But he could not undo the curse of death. He could not become Self-Justified or Justified apart from putting his faith in Christ, who provided a source of righteousness that included the element of forgiveness.

So Christ is, in a sense, the New Law, or object of our faith. We can go back to accepting God's mandates, as originally. But now, when we put faith in God's mandates our faith is directed at Christ, who provides us with a "clean" righteousness, able to remove the taint of our past failures.

It really is the same kind of "Faith" that has always existed. But Christ provided, by his work on the cross, a means of forgiveness, and it is now included in the package of God's mandates for Man.

 

[Arthur81]

Randy, you are reasoning, but I don't see the scriptures upon which you base your conclusions? I suppose this is a difference in our approach to interpretation.

"Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other." (1Cor 4:6 ERV)

This brings me to the 1646 First London Confession of Faith which I find sticks closer to the explicit statements of scripture. I see a problem when we add our reasoning to what is said or written:

"Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee?" (John 21:21-23 ERV)

I admit, my biblical theology may see simplistic to some, but it is where I am more comfortable.

 

[Randy Kluth]

Randy, you are reasoning, but I don't see the scriptures upon which you base your conclusions? I suppose this is a difference in our approach to interpretation.

"Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other." (1Cor 4:6 ERV)

This brings me to the 1646 First London Confession of Faith which I find sticks closer to the explicit statements of scripture. I see a problem when we add our reasoning to what is said or written:

"Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee?" (John 21:21-23 ERV)

I admit, my biblical theology may see simplistic to some, but it is where I am more comfortable.

I don't see your approach to this matter in the least "simplistic," brother. As I said, I thought you were asking some very intelligent questions.

To be honest, I'm still grappling with some of this, and don't think I've done the best job representing my point of view, in particular in light of how you're framing the discussion. I'm still working on it...

As for Scriptural backing, I sure don't need lessons on not adding to Scriptures. It's a good thing to live by, though. There isn't much I hold to that isn't backed by Scriptures, except that where I'm forced to speculate I admit I'm speculating.

My approach would be framed somewhat differently in a way I'm more familiar with it, because I've had a related discussion with my brother. And he doesn't necessarily agree with me--he just understands my position and knows of this position.

I believe that we don't just accept, by faith, what Christ did for us, but have to have Christ operate in us in order for us to be truly justified. This is somewhat controversial because it sounds as if what Christ did for us was not enough to justify us. But in reality, are we really justified if we aren't really embracing that Justification?

And so, for me Justification is both what Christ did for us and what he enabled us to do. How that fits into your proposals I'm not real clear on?

 

[Randy Kluth]

Randy, you are reasoning, but I don't see the scriptures upon which you base your conclusions?

Faith, to me, is a conscious choice to accept a proposition made by God's word. When we accept that proposition we become partners with God in the thing that He has proposed. If God has all of the virtue Man needs, and He does, then His virtues can only be passed on to us by recommending His word to us and by our acceptance of that word into our lives.

The Scriptures supporting this are in Deuteronomy.
Deut 30.14 No, the word is very near you; it is in your mouth and in your heart so you may obey it.

Faith in God's word calling for Man to multiply, to live in His image, to tend the garden were all ways in which God communicated His righteousness and virtue to Man. When Adam and Eve obeyed these mandates, God's virtue passed on to them, and they became righteous.

But when Adam and Eve failed to live by God's word and made a conscious choice to rebel against that word, sin became part of their human nature, and they could no more obtain Eternal Life strictly by their righteousness--they needed then the mercy of Christ.

I must be clear that once fallen Man was still able to choose to obey God's word. But no matter how much good, no matter how much obedience, Man did, he could not obtain Eternal Life apart from the grace of Christ.

But when Christ came and provided the sacrifice of his life, he issued a new word that Man can embrace by faith. And this obtains the Justification that Christ alone could provide for. Only Christ's work could provide for this. But Man's choice to live by that word offers work that is acceptable to God.

So Justification, in my view, was completed by the work of Christ alone, but becomes effective only when our faith takes hold of his word of Salvation. I don't know what Scriptures you would need for me to prove this? It is the entire message of the NT Scriptures!

 

[Zao is life]

That being justified by his grace, we should be made heirs according to the hope of eternal life. -- Titus 3:7

Faith simply means believing. We are justified by His grace and by His blood, through faith (believing).

For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. -- 1 John 5:4.

Faith itself is not what saves us or justifies us. We cannot be saved or justified by our faith. What is our faith in? In our faith? In ourselves?

Faith IN the One who justifies the ungodly, and in HIS work, will save us. If we do not believe, we are calling God a liar - which is a thing that condemns:

He that believes on him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil. -- John 3:18-19.

God is saying, "I have saved you. This is what I have done to justify you." Like in the case of Abraham, those who believe God are credited with Christ's righteousness. They are justified through their faith. Those who do not believe when God calls them, are condemned, because they are calling God a liar.

EVIDENCE OF FAITH

There is evidence of the faith of those who believe:

2 Peter 1
4 Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire.
5 For this very reason, make every effort to add to your faith excellence, to excellence, knowledge;
6 to knowledge, self-control; to self-control, perseverance; to perseverance, godliness;
7 to godliness, brotherly affection; to brotherly affection, unselfish love.

8 For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately.

9 But concerning the one who lacks such things - he is blind. That is to say, he is nearsighted, since he has forgotten about the cleansing of his past sins.
10 Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin.
11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

Galatians 5
22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
23 gentleness, and self-control. Against such things there is no law.
24 Now those who belong to Christ have crucified the flesh with its passions and desires.
25 If we live by the Spirit, let us also behave in accordance with the Spirit.
26 Let us not become conceited, provoking one another, being jealous of one another.

There are many ways we provoke one another. Internet Christian forums (all of them) provide MANY of the very best examples of bad fruit, and few who post in them are not also guilty (including myself). Trying to be forceful by arrogantly insulting another saint when disagreeing with him or her is indeed provoking one another.

Christians in general are lacking in real evidence of faith, with few exceptions. It's probably been the same in every generation. Gossip and ostracizing for no Godly reason etc in days before the Internet, being examples among many other examples. But when people are not speaking person-to-person to one another in the internet, it becomes easy. There's there is a lot of pride and arrogance involved all too frequently. A lot of posts start off very angrily, the person showing his lack of fruit by his anger on display when someone's post disagrees with, or contradicts their own cherished ideas and interpretations of scripture. Forgetting that we are talking to a human, we think we're talking to a document template. We're shouting at AI telling it how false the stuff is that it's putting out, and "it" has no right.

So the one who acknowledges his guilt to God and asks for forgiveness and help so that the evidence of faith can begin to show again, is remaining in the Vine.

But we are not justified by our faith. We are justified through our faith IN Him and in the blood and resurrection that justifies us - HIS blood and resurrection.​

 

[Arthur81]

The old Particular Baptists are sometimes called antinomian, those who take assurance of salvation and peace so far as to be lawless. How was their battle with sin viewed in relationship with their justification? Their 1644 First London Confession illustrates that they did not reject God's law!

XXX. All believers through the knowledge of (2 Cor. 5:19) that justification of life given
by the Father, and brought forth by the blood of Christ, have this as their great privilege
of that New (Isa. 54:10; 26:12) Covenant, peace with God, and reconciliation, whereby
they that were afar off, were brought nigh by (Eph. 2:13- 14) that blood, and have (as the
Scripture speaks) peace (Phil. 4:7) passing all understanding, yes, joy in God, through our
Lord Jesus Christ, by (Rom. 5:10-11) whom we have received the Atonement.

XXXI. That all believers in the time of this life, are in a continual warfare, combat, and
opposition against sin, self, the world, and the Devil, and liable to all manner of
afflictions, tribulations, and persecutions, and so shall continue until Christ comes in His
Kingdom, being predestined and appointed there unto; and whatsoever the saints, any of
them do possess or enjoy of God in this life, is only by faith (Eph. 6:10-13; 2 Cor. 10:3;
Rev. 2:9, 10).

XXXII. That the only strength by which the saints are enabled to encounter with all
opposition, and to overcome all afflictions, temptations, persecutions, and trails, is only
by Jesus Christ, who is the Captain of their salvation, being made perfect through
sufferings, who has engaged His strength to assist them in all their afflictions, and to
uphold them under all their temptations, and to preserve them by His power to His
everlasting Kingdom (John 16:33; Heb. 2:9, 10; John 15:5)."

http://baptiststudiesonline.com/wp-content/uploads/2008/10/1st-london-1644-ed.pdf

Paul, as a born again child of God, described the anguish that can envelope the believer in the inner conflict between his spiritual self and his sinful self, the flesh; and Paul certainly did not believe perfect righteousness is possible to believers in this world. This is recorded in Rom. 7:14-24, and it is clearly Paul as a regenerate child of God for NO unbeliever gives two hoots about his inner sinful nature as Paul describes. But, as in the peace we have based upon the knowledge of our justification, Paul gives glory and praise to Jesus Christ, for he is the answer:

"Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, with my mind I am a slave to the law of God, but with my flesh I am a slave to the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. (Rom 7:24-25; 8:1-2 NRSV)

The 1611 KJV translators in their dedication to King James, wrote a lengthy introduction and is seldom reprinted in full in our Bibles of today. King James, though having three male lovers during his reign, was described by these translators in these words:

"Defender of the Faith...your very Name is precious among them, their eye doeth behold you with comfort, and they blesse you in their hearts, as that sanctified person, who under GOD, is the immediate authour of their true happinesse...The LORD of Heaven and earth blesse your Majestie with many and happy dayes, that as his Heavenly hand hath enriched your Highnesse with many singular, and extraordinary Graces; so you may be the wonder of the world in this later age, for happinesse and true felicitie, to the honour of that Great GOD, and the good of his Church, through JESUS CHRIST our Lord and onely Saviour."

1611 KING JAMES BIBLE INTRODUCTION

1611 KING JAMES BIBLE INTRODUCTION

www.kingjamesbibleonline.org

Keep in mind, the KJV was 1611, and within that same generation the old Particular Baptists wrote their confession of faith in 1644, thirty three years after the KJV; and two years before the Westminster Confession of Faith was written in 1646.

When we examine our justification by God based upon Jesus Christ; we must NEVER mix that justification with sanctification. Our full and complete sanctification is at the "coming of our Lord Jesus Christ".

"May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do this." (1Thess 5:23-24 NRSV)

 

[APAK]

The relationship between faith and justification is a fundamental concept in Christianity. And faith is closely tied to justification. In fact, justification is often described as a result of faith.

Faith is counted as righteousness: In the Bible, faith is seen as a means of justification. For example, in Genesis 15:6, Abraham’s faith is counted as righteousness. Similarly, in Romans 4:5, it is written that “to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.”

Faith and justification are distinct from works: Justification is not based on works, but on faith. In Romans 11:6, it is written that “if by faith Abraham was justified, he was also accepted by God.” This suggests that faith is the means by which we are justified, rather than our actions.

Faith and sanctification are intertwined: Justification and sanctification are often discussed together, as they are both part of the process of becoming a Christian. Sanctification is the process of becoming holy and more like Jesus, while justification is the initial act of being declared righteous through faith. These two concepts are closely related, with justification being the foundation for sanctification.

In summary, the relationship between faith and justification is one of means and result. Faith is the means by which we are justified, and justification is the result of that faith.

 

[Randy Kluth]

The old Particular Baptists are sometimes called antinomian, those who take assurance of salvation and peace so far as to be lawless.

That is probably because of the doctrine of Justification, which depends entirely on the work of Christ in making atonement for our sins. Since sinful people can do nothing, as sinners, to redeem themselves, forgiveness must come from God, outside of ourselves.

This is why Paul said that the Law exposed human sin rather than justified sinful Man. However, it not only exposed sinful Man as incompetent to save himself, but it also built a dependency upon God's mercy, through the rituals of redemption provided under the Law.

None of this is "antinomian." It relies upon human participation with God in the expression of faith in God's mercy. At the same time it affirms that sinful Man was capable of participating in God's plan of redemption, through repentance and righteousness.

Paul, as a born again child of God, described the anguish that can envelope the believer in the inner conflict between his spiritual self and his sinful self, the flesh; and Paul certainly did not believe perfect righteousness is possible to believers in this world. This is recorded in Rom. 7:14-24, and it is clearly Paul as a regenerate child of God for NO unbeliever gives two hoots about his inner sinful nature as Paul describes. But, as in the peace we have based upon the knowledge of our justification, Paul gives glory and praise to Jesus Christ, for he is the answer:

"Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, with my mind I am a slave to the law of God, but with my flesh I am a slave to the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. (Rom 7:24-25; 8:1-2 NRSV)

Yes, Paul taught that sinful Man can indeed participate in the work of Christ, not by participating in atonement, but rather, by concentrating on the gift of Christ to sinful Man. The gift of righteousness from Christ, overlooks our sinful record, and focuses on righteousness that is available to us and rests upon the forgiveness that is part of it.

Our role, as sinful people, is to focus our obedience upon the righteousness of Christ, and to resist the temptations that would drive us to resist the word of God in our lives. This is our role, not to self-atone, but to choose to live by Christ, instead of by self alone.

Keep in mind, the KJV was 1611, and within that same generation the old Particular Baptists wrote their confession of faith in 1644, thirty three years after the KJV; and two years before the Westminster Confession of Faith was written in 1646.

The ecclesiastical structure of state churches, including the Church of England, was subject to the humanizing forces of the people of a country when, after mixing true believers with nominal believers tend to lose their spirituality and dilute their doctrines of Christian truth and practice. Puritans and Separatists were concerned to keep pure the idea that righteousness depends not upon the State nor upon official Church membership, but rather, upon faith and focus on the spiritual life we have in Christ.

Calvinism tended to place focus upon Christ, as a life sanctified by the perfect Christ as opposed to a life divided between Christ and sinful Man. Calvin placed the onus for our sanctification on Christ, to clarify the distinction between the life of the Spirit and the life of the Flesh.

If our sanctification is focused on anything less than Christ's perfect standard, then the door is opened for all kinds of ecclesiastical perversions. This set the stage for non-conformity to the State churches in their various kinds of expression.

When we examine our justification by God based upon Jesus Christ; we must NEVER mix that justification with sanctification. Our full and complete sanctification is at the "coming of our Lord Jesus Christ".

Yes, our sanctification is based on the exclusive work of Christ's Justification, because we cannot self-atone. Our standard was set by Christ, and not by ourselves.

However, having received the perfect standard of Christ, and having a true standard of righteousness, we are able to apply our faith to living this holy life, accepting the spiritual warfare we've had entrusted to us, choosing a life of dependence upon Christ against a life of self-will.

Keep in mind that "sanctification" simply refers to our dedication to Christ by Christ himself. Once we are so dedicated we can operate faith in Christ as our perfect standard, without trusting in our flawed human record. As we fight spiritual warfare we prove that our Justification comes from Christ, who has provided us His way, as opposed to our way apart from him.

 

[Zao is life]

For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. (Rom 7:24-25; 8:1-2 NRSV)

I agree with your post, quoting the above sentence because I believe many don't fully understand it. The law of sin and death is talking about attempting to obtain righteousness and holiness (sanctification) through self-effort - specifically, through obedience to God which is represented in Mosaic law and its commandments.

It's basically sin trying to cast out sin, and sin trying to produce holiness, hence it is the law of sin and death. It required faith in God to want to do that. Yet that faith in God was mixed with faith in self-justification, which will never work - and this is why the law required sacrifices for sin, which would never work either to completely remove sin as the great gulf between God and man that could not be taken out of the way until the sacrifice of the Son of God when He sacrificed his own life, shedding His own blood.

Jesus is the Son of God who represents God to man, but also the Son of man and the last Adam who became man (us) and so also represents man (us) to God, and He lived that sinless life that we could not live, then became us when He became sin for us and bore all our sin in His own body when He died, and rose again, sending His Holy Spirit to dwell in those who dwell in Him (the Vine) through their faith in Him.

It's the law of the Spirit of life in Christ Jesus setting us free from the law of sin and death. That justification can only be applied to those who have faith in that justification. But faith merits us nothing. Faith is only the human hand of the arm stretched out to receive from God's hand the gift that He has given us, i.e justification.

It's very difficult to understand the difference between works which are the fruit of the Spirit (produced by the Spirit through faith in Christ), and works produced by "I should / ought to" and "I should not / ought not to", or "I must" and "I must not". Lot's of "I" in those efforts.​