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Christ, Our Righteousness: Paul's Theology of Justification (New Studies in Biblical Theology)

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With all the talk of `righteousness' and `justification' in Protestant circles, some have noted that definitions traditionally given to these terms don't seem to fit biblical evidence well. Apart from much lexico-semantic or textlinguistic study, it's claimed and deemed self-evident that `justify' means `declare righteous,' and `righteousness' is a quality or status. It's no surprise that debate over these issues and a `New Perspective on Paul' have arisen. In this debate, Seifrid counters many of the claims of `New Perspective' proponents, while also recommending clearer definitions of 'justify/righteousness' language -- definitions that, contrary to James White's rancorous ramblings, do *not* contravene or nullify the doctrine of imputed righteousness!

Here Seifrid adds a somewhat distinct and refreshing claim to this debate: `Righteousness' and `justification' concern divine action, not status or virtue (while there is a place in Pauline language for these latter two, they are not primary elements of meaning in 'righteousness/justify' language). The former, in relation to kings and to God, is judging and ruling *activity* by which right order is restored or preserved in society or creation. Righteousness, as divine (Creator!) enactment of righteous judgment/justice, intervenes in a world gone wrong to give victory to one entity over against another, and to simultaneously uphold God's own cause in creation. Justification similarly is the work or effect of a rewarding `act of righteousness' (or vindicating `righteous judgment'), and/or the resulting benefit it confers upon, or accomplishes for, one party in a dispute (over against another, opposing party).

So for instance, to `justify' can be to 'vindicate' (give victory to), `deliver' or `save' the humble, poor, and oppressed from the arrogant, wicked oppressor - often while at the same time defeating (condemning) the oppressor. `Justify' also indicates a `vindication' of the `righteous' through an act of righteous judgment/justice to reward him. If righteousness is judging activity that vindicates God and those whom He chooses in His creation, then it involves `justifying the righteous by rewarding him according to his righteousness,' and `condemning' the `wicked' by `returning' his wickedness `on his own head' (1 Ki 8.31-32; 2 Chr 6.22-23; Ps 82.1-3; cp. 72.1-4). An act of divine righteousness is what justifies (sensible, considering the terms are cognates in Hb and Gk; Seifrid examines the linguistic data thoroughly in both vol's of Justification and Variegated Nomism); conversely, to be justified by God is to be given victory through means of God's righteousness, as on the side of God over against the fallen world.

At the same time, there is a 'justification of the ungodly' present in both the OT and NT (Psalms 32, 51, and 143; Isa 52.13-53.12), in which no 'good works' and individual 'righteousness' are in view that are to be rewarded with a justifying verdict. (Note the decisive absence of any reference to 'my righteousness' in Pss 32 & 51; a major contrast with petitions elsewhere, revealing that justification of the ungodly precedes and underlies any other justification, as there are no 'works' that can somehow make up for wrongs committed.) In fact, Seifrid rightly contends that *every* justification (including the Jamesian justification by works) is a justification of the *ungodly*. This of course leads to Paul's view of 'justification of the ungodly by faith apart from works' in the NT.

Seifrid shows that Paul's `righteousness of God' reflects the OT conception quite well. For Paul, the defining act of righteousness from God in this era is the resurrection of Christ, which justifies the ungodly *believer* ('who does *not* work') 'through faith.' Christ's resurrection is, moreover, work in which Christ's own righteousness (Rom 5.17-19) coincides with God's righteousness (Rom 3.21-26) to achieve a decisive victory over sin and death. God's justification of the sinner by faith apart from works, then, is Him rendering His victory in Christ as effective for the ungodly sinner who believes (i.e. with the faith that is called into existence by God's word in the gospel). In this way, Christ Himself -- as the crucified and risen Son of God -- is both God's righteousness (i.e. which He has accomplished on our behalf) and ours (i.e. which we receive as a gift through faith; compare the usage of 'righteousness from God' in Isa 54.17, which is God's final vindication of His people against their enemies and the fallen world: the righteousness 'from' Him is 'their' righteousness in the sense that it is enacted on their behalf). God's justifying righteousness, His victory in Christ over sin and death, is one that is accomplished 'for' us, *outside* of us, 'apart from' our works, 'apart from the Law', as a 'gift' of God's grace 'to' us, and is humanly apprehended 'by/through faith' alone -- it is not and cannot be achieved by or awarded to the efforts of sinful human flesh.

And as Seifrid links God's righteousness and justification with God's `new creation,' he draws from Paul's own divinely inspired understanding and its OT antecedents, where God acts in His righteousness as the Creator and king of the world -- something not currently fashionable in many circles (cp. 2 Cor 5.14-17; Gal 6.14-15; Ps 51.10, 14!). Christ's resurrection is the inauguration of the 'new creation,' the introduction of the life of the age to come into the present (cp. Rom 5.12-6.14 with 8.19-23). The eternal life which resides 'in Him' as a result of His cross and resurrection, and which is the substance of our 'justification,' is a 'gift' to us, present with us through the indwelling, risen Christ who is our life (Rom 6.23; 8.9-14; Col 3.3-4; note it is not in us, i.e. in our flesh; it resides in Christ who is 'in' us!--or as Seifrid quotes from Luther, 'Christ ... present in faith'). Thus the inauguration of the new creation and its accompanying eternal life, like the justifying righteousness of God in Christ that has made them a reality, are ours 'through faith' -- already but not yet.

While his explanations of `righteousness' and `justify' are probably the most striking features of this book, still Seifrid skillfully presents a holistic picture of Paul's understanding of creation, man, God, history, and things to come. Especially important is his recognition and exploration of the `contention' (legal dispute/conflict) that the OT establishes between God and humanity from creation onward. This biblical theme forms a crucial background and framework for both the OT and Pauline understandings of God's righteousness - judging activity that makes sense only against the backdrop of a creation gone awry, which is restored and renewed solely by the Creator's work (Ps 9.3-8, 15-20; 51.1-14; 75.2-8; 89.9-16; Isa 59.9-19). Related to this theme, Seifrid also highlights the OT concept of `the remnant,' which isn't those who `return from exile,' but rather is all who are saved *through* (or *by*) God's judgment on the wicked. Seifrid examines how God's work to create a people for Himself by judging the rest of humankind - another OT dimension of His righteousness - informs and illumines Paul's claim in Rom 9-11 that the profoundly mysterious `hardening' work of God actually *helps* achieve His saving purposes in creation. The `word of God' has not `failed,' but has rather succeeded in creating by its promise the `sons of God' - partly through `hardening' the rest of humanity, who have been `prepared for destruction.'

As a result of these explorations of key biblical terms and themes, Seifrid is able to move into relatively uncharted waters on several very practical issues that continue to hamper and distract discussions of `salvation.' First, he paves the way toward a more biblical and holistic view of `faith,' where `faith' is a disposition of the *entire* self that affirms God alone is true while `self' is a mere liar. `Faith' proactively agrees and joins with God in His claims against oneself, indicting the self as the guilty idolater and vindicating God as the Righteous Creator. Second, he explores how the cross must not be treated as simply a tool for subjectively *feeling* `free of guilt' and `assured' of `going to heaven.' It further must be understood as an act of God that has accomplished the satisfaction of God's wrath, as well as His contention, against fallen humanity. It makes forgiveness a reality, it is not a mere 'feel-good' relic. The faith which indicts the self and affirms God in Christ, embraces the cross which condemns and crucifies the self so that the risen Christ may live in the believer. Third, Seifrid consequently clarifies why repentance is an inevitable consequence of faith: One cannot embrace the cross where the power of God is located, in the gospel through which His power is distributed, and remain unchanged. The `new creation' means the end of the old, fallen creation. Justification arises only out of condemnation, life out of death.

Seifrid's discussions resonate with biblical lines of thought. His ideas are informed by conceptual relationships that are easily found all throughout Scripture. Accordingly, he makes vivid sense of issues sometimes clouded by reasoning (both old and new) that, in my opinion, complicates *Scriptural* reasoning. (For instance, while N.T. Wright so adamantly and frequently claims to approach Scripture on its own terms, his approaches to relevant terms, concepts, and themes are plagued with oversimplified impositions of his own 'perspective' on the text, evidenced by his admissions of how he simplistically interprets a supposed, overarching 'hope of return from exile' in 1st century Jews, based on his readings of texts that represent a fraction of what historically existed in 1st century Palestine. It's difficult enough to determine a local culture on a small, contiguous community in Maryland, Lebanon, or Afghanistan in modern times alone, much less to do so when separated by 2000 years!) Avoiding such mistakes as these, Seifrid contributes a clear vision of Paul to those who will hear. Highly recommended!

This book is an interesting look at the theme of justification, the law, and salvation in the New Testament. Seifrid combines both traditional Protestantism and the New Reformation perspective together in this complex subject. In chapter 1, Seifrid deals with Paul's life, before and after conversion. How and why Paul persecuted the Church and his subsequent conversion to Christianity. Seifrid denies the newer understanding of Paul's opposition and solution to the Jewish problem by arguing that Paul did not see the Jewish problem due to its continuing exile or because of its nationalism through the symbolic elements of the Law. Paul opposed the Jewish "gospel" because it demanded that people do works of the law to gain salvation. Chapter 2 is a short commentary on Romans 1-8. However, I do take exception to Seifrid's contention that Romans 2:13 refers to justification by works at the Final Judgment FOR believers. Chapters 3 and 4 are about Paul's understanding of justification and the Law. I do object to his view that justification is a "renewal/transformation" of creation. However, he does an excellent job proving that the Law is a whole unit, not a tripartite entity. In chapter 5, Seifrid does a good job explaining what "obedience of faith" means. Contrary to some scholars (e.g., Garlington and Schreiner), the phrase does not mean "doing works" but putting faith in the risen Christ for salvation. However, he still believes that final justification for believers will be based on their works (but not as a reflection of saving faith). Chapter 6 is the best chapter of the book. Seifrid goes over the history and fall of physical Israel and why God ordained them to fall. The author's contention is that God ordained the fall of Israel so that He can display His gracious soteric acts from the condemnation of the masses. God's glory and grace can only be manifested in darkness. Justification can only come when there is condemnation. Though there are only a "remnant" of Israelites being saved throughout history, the author makes an excellent case for the full conversion of physical Israel at the Second Coming (pp. 158-168). Chapter 7 is the only chapter I have a problem with. Seifrid's position on justification is more along the views of Schlatter, Kasemann, and Stuhlmacher, and proposes for the "recreational" view of justification rather than the purely forensic (traditional Protestantism). He even criticizes Protestants for making too much of forensic justification and imputation of Christ's righteousness. Therefore, he significantly departs from traditional Protestant soteriology. On page 181, he even states that justification is by works alone (his understanding of James 2:14-26)! Many evangelical Protestants will have a hard time agreeing with Seifrid's view on justification. The first 6 chapters are good; the final chapter is bad. Overall, an interesting look at the Law and Justification.

From the back of the book:
In this new study, the author offers a comprehensive analysis of Paul's understanding of justification, in the light of important themes including the righteousness of God, the Old Testament law, faith, and the destiny of Israel. A detailed examination of justification in the letter to the Romans is followed by a survey of the entire Pauline corpus. The analysis incorporates a critical assessment of the "new perspective," challenging its most basic assumptions; an evaluation of the contribution of recent German scholarship; and a reaffirmation of the "Christ-centered" theology of the Reformers. In this wide-ranging exposition of the biblical message of justification, the author provides a fresh, balanced reworking of Pauline theology.