At least two Greek words have been translated as “justification”: δικαιωσις and δικαιωμα. Both originate from the verb δικαιοω which in turn is derived from δικαιος which means “righteous.” The whole question revolves around whether the verb δικαιοω means “to count as righteous” or “to render righteous.” Every good lexicon suggests the latter as a possible meaning.
The angel announced to Joseph that he should call Mary’s baby “Jesus” (Saviour) for He would save His people from their sins. To be saved from sin is tantamount to being saved from sinning, and that is a life-long process. If you think of “justification” as meaning “righteousification” I think you will get closer to the intended meaning. God wants people to become ACTUALLY righteous. He is not interested in POSITIONAL righteousness (which is not righteousness at all—well… maybe a pretending “righteousness”) The idea of positional righteousness is that because of Christ’s sacrifice, God looks at those who have accepted Christ or His sacrifice as if they had never sinned (they even define “justification” as "just as if I’d never sinned’). In their view, God is blind to the sin of a justified person. When He looks at such a person, He does not see the person’s sin—only Christ’s righteousness.
I believe this position is a grave error. God sees our every sin, and He wants to help us overcome that sin by His enabling grace. That is why Christ died—to free us from sin by His grace.
For the grace of God has appeared for the salvation of all people, training us to renounce impiety and worldly passions, and to live sensible, righteous, and devout lives in the present age, expecting the blessed hope, the appearing of the glory of the great God and of our Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people of his own who are zealous for good works. Declare these things; encourage and reprove with all authority. Let no one disregard you. (Titus 2:11-15)