LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY. Justification in Relation to the Gospel. Submitted to Dr. Forrest, in partial fulfillment

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1 LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY Justification in Relation to the Gospel Submitted to Dr. Forrest, in partial fulfillment of the requirements for the completion of the course. SEMI B05 Introduction to Seminary Studies by Jonathan Esterman September 29, 2013

2 Copyright 2013, Jonathan Esterman. All rights reserved. No portion of this article may be reproduced, stored in a retrieval system, or transmitted in any form or by any means - electronic, mechanical, photocopy, recording, scanning, or other - except for brief quotations in critical reviews or articles, without the prior written permission of the publisher. Published by Scripted Genius. Visit us online at scriptedgenius.com.

3 Contents Abstract 4 What is Justification? 5 The Definition of Justification 5 Key Passages on Justification 6 Justification in the Gospel 7 Justification Compared to Salvation 7 The Need for Justification 8 Different Views on Justification 10 Understanding the Legal Terminology 12 What is Salvation? 13 The Impact 14 Bibliography 15 Bibliography 17 3

4 4 Abstract The message of the Gospel is a crucial part to a complete understanding of the good news that G-d has given mankind. Within the Gospel, however, there are many doctrinal components that work together to complete this complexity in the Christian faith. A primary component is the act of justification, a culmination of not just the completed work on the cross, but also the covenant salvation history of Israel. Therefore, this paper will present a biblical explanation of justification in order to clarify how this key doctrine relates to the message of the Gospel. In order to achieve this outcome, this paper will begin by first looking at the components of justification. It will define justification in a biblical sense and provide appropriate key passages that highlight this component of the Gospel. The paper will then focus on the Gospel and provide a clear definition, as well as the definition of salvation within the scope of the Gospel. Finally, this paper will compare justification to its role within the Gospel, both on how the Gospel needs the concept of justification and the role that justification takes on within the Gospel, and subsequently, salvation.

5 5 What is Justification? The Definition of Justification Justification by faith is a complex matter of doctrine to evaluate and define. It must be considered that justification is not simply the work completed on the cross, but much more: a thorough examination of the covenant salvation history of Israel. In regards to justification by faith, there is much turmoil in the theological realm on what this means. Two keynote individuals on this are John Piper and N. T. Wright. Both of these individuals argue the issue of justification in the context of the New Testament, but agree that it is a primary issue of the Christian faith. According to Mark Driscoll, lead pastor at Mars Hill and primary author in a book about doctrine, justification is being declared righteous before [G-d]. 1 Raymond Brown goes so far as to define justification as the righteousness of [G-d] 2 Himself. The first definition suggests justification as an action by G-d, whereas the second definition lends justification to be a character trait, or quality, of the Creator. While the following article is without a specified author, the New Bible Dictionary has plenty to say on the term as well: Justify is a forensic term meaning acquit, declare righteous, the opposite of condemn the judge s act. From the litigant s standpoint, therefore, be justified means get the verdict. In Scripture, [G-d] is the Judge of all the earth his dealings with men are constantly described in forensic terms justification of sinners that Paul expounds, however, is simply the passing of a favourable verdict. Paul certainly believes that [G-d] shows favour to those whom he has acquitted, but he uses other terms to describe this (adoption, etc.). 3 1 Mark Driscoll and Gerry Breshears, Doctrine: What Christians Should Believe (Wheaton: Crossway, 2010), Raymond E. Brown, An Introduction to the New Testament (New York: Doubleday, 1997), New Bible Dictionary, s.v. "Justification."

6 6 This in-depth definition of justification helps clarify the point. Wright, a scholar wellknown for his studies concerning the Pauline texts, states [j]ustification is the act of [G-d] by which people are declared to be in the right before [H]im: so say the great Reformation theologians, John Piper included. 4 Within his definition of justification, he immediately asserts his opponent s stance on the definition, and that they agree on it. Thusly, justification, for the purposes of this examination, is: the act of G-d to acquit sinners for redemption. Key Passages on Justification In order to be able to ascertain a doctrinal belief regarding the Bible, one must look to the Bible for direction. In the specific consideration of justification, being how large a role it plays in the realm of Christian theology, biblical narrative is a necessity to establish the relevance of the doctrine. One can accept no less than clearly understanding what G-d has to say on the matter of belief regarding salvation. After all, the Bible is alive and active. Sharper than any doubleedged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart (Hebrews 4:12) 5 Following is a brief mashup of key passages in Romans on justification (as Paul is the primary author in question regarding the doctrine of justification), to provide a solid basis for this theological concept. But now apart from the law the righteousness of [G-d] has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who 4 N. T. Wright, Justification: God's Plan & Paul's Vision (Downer's Grove: InterVarsity Press, 2009), Kindle. 5 Unless otherwise noted, this and all other Scripture quotations are derived from Today s New International Version.

7 7 believe all have sinned and fall short of the glory of [G-d], and all are justified freely by his grace through the redemption that came by Christ Jesus. (Romans 3:21-24) Therefore, since we have been justified through faith, we have peace with [G-d] through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of [G-d]. (Romans 5:1-2) Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned the gift is not like the trespass. For if the many died by the trespass of one man, howe much more did [G-d s] grace and the gift that came by the grace of one man, Jesus Christ, overflow to the many! (Romans 5:12,15) Scripture clearly outlines what theologians have asserted: Paul refers to justification as a means of salvation. But the question must be asked: how so, and is it a necessary part of salvation? Justification in the Gospel Justification Compared to Salvation While justification is a means of salvation, under what capacity does it fulfill the act of salvation? To determine this, one must have a complete understanding of salvation. Despite justification being used in Christian terminology, at times interchangeably, with salvation, justification is not salvation itself. Salvation is a complete understanding of G-d s act to save sinners, while justification is the component that permits salvation to be brought to completion. Driscoll and Breshears write on the matter of justification in this regard: The answer is the doctrine of justification: guilty sinners can be declared righteous before [G-d] by grace alone through faith alone because of the person and work of Jesus Christ alone...the amazing truth is that [G-d] himself, the second person of the Trinity, paid our debt of death in our place Therefore, justification through the work of Jesus Christ in our place for our

8 8 sins on the cross is only possible by grace from Jesus Christ alone, through faith in Jesus Christ alone, because of Jesus Christ alone. There is absolutely nothing we can do to contribute to our justification To be justified means to trust only in the person and work of Jesus and no one and nothing else as the object of our faith, righteousness, and justification before [G-d]. 6 Schreiner seems to agree, stating (in reference to Romans 3:21-26) His saving righteousness is now available for all, both Jew and Gentile, who place their faith in Jesus. 7 Douglas Moo also seems to agree with this concept. In his writings, he compares the definition of justification as salvation available through [G-d s] righteousness in Christ. 8 Moo s comparison is different, though, using the term available instead of is suggests he may actually note a difference between the two. In regards to equivalency of these terms, Wright would argue such is not the case, [s]ome Christians have used terms like justification and salvation as though they were almost interchangeable, but this is clearly untrue to Scripture itself. 9 Wright is a follower of the New Perspective, which is a change of lens compared to Reformer viewing on justification. If justification is not salvation, then why is it necessary? The Need for Justification [A]ll have sinned and fall short of the glory of [G-d], and all are justified freely by his grace through the redemption that came by Christ Jesus. (Romans 3:23-24) Scripture clearly indicates that every individual has sinned and fallen short. As Romans 5 continues, death is a 6 Driscoll and Breshears, Thomas Schreiner, Romans (Grand Rapids: Baker, 1998), Douglas Moo, Encountering the Book of Romans (Grand Rapids: Baker, 2002), Wright, loc

9 9 direct repercussion of sin. To be cleared of these charges, or to use Norman Geisler s term of redemption, one needs to have Christ intercede for them. Geisler writes, redemption is a broader word for salvation than is justification, which is only the initial stage of salvation. 10 Justification by faith is [c]omplete freedom from judgment and the bondage of sin by faith alone in Jesus Christ. 11 MacArthur also outlines the overall theme of Romans, in light of justification. All based of G-d s righteousness, there is the need (Gentiles, Jews, all of mankind), justification as provision of righteousness, demonstration, reception, and expected resulting behavior. 12 The law was not given to justify sinners but to expose their sin. To remedy this deplorable situation, [G-d] sent His Son to die for our sins in our place. When we believe in Jesus, [G-d] imputes His righteousness to us, and we are declared righteous before [G-d]. 13 Justification is considered as the past part of the salvation experience in regards to the penalty of sin. It is a free gift in salvation, occurring one time in the beginning, offered to whoever would accept and place faith alone in Christ. 14 F.F. Bruce writes in regards to Paul s excursion in Romans 3:24, that Paul s hope, before he became a Christian, was that he might at length be pronounced righteous by [G-d] when he stood before his judgment-seat. But in this way of righteousness apart from the 10 Norman Geisler, A Popular Survey of the New Testament (Grand Rapids: Baker, 2007), John MacArthur, The MacArthur Bible Handbook (Nashvilled: Thomas Nelson, 2003), Ibid, Ibid, Charles Swindoll, Understanding Christian Theology (Nashville: Thomas Nelson, 2003),

10 10 law, the procedure is reversed: [G-d] pronounces believers righteous at the beginning of their course, not at the end of it. 15 Thus, humans need to be justified to stand righteous before G-d, and not die in their sins. While justification is not inherently salvation, it is the first part of the salvation process, where G-d clears our record for faith in Christ. There are two main interpretations on justification today, both of which provide a lens for viewing this theological concept. Different Views on Justification In regards to scholarly interpretation concerning Pauline texts, there are two main lenses to view through. The first, in existence since the Reformation, is the Reformed approach. The second, much newer, is aptly titled the New Perspective. The Reformation approach focuses on individual salvation and assumption of Jewish legalism[.] 16 The New Perspective approach focuses on people groups and a covenantal nomistic view of Judaism. 17 The Reformation approach, with the assumption of legalism, presents the argument that Paul emphasizes justification by faith in order to counter the Jewish view of justification by works. 18 John Piper is an adherent to the Reformation approach, and wrote a book concerning it titled The Future of Justification: A Response to N.T. Wright. It is correctly assumed that N.T. Wright follows the New Perspective closer than the Reformation approach. Piper argues that Wright s assumption on 15 F.F. Bruce, Romans (Grand Rapids: InterVarsity Press, 1993), Moo, Ibid. 18 Moo,

11 11 Jewish law-abiding out of staying saved instead of legalism is grossly incorrect and ill-formed. 19 Piper attempts to argue the failure of Wright s investigation, while lacking explanation between citations of Wright, thus making it extremely difficult to follow his argument. It almost seems as if Piper is more interested in a shouting match than actual scholarly discussion. Wright, however, approaches the matter clearly and concisely, examining four basic themes: the work of Y shua, Messiah of Israel, the covenant between G-d and Israel, the divine lawcourt, and eschatological connections. 20 Paul Achtemeier helps define the New Perspective comparison to justification by faith: The familiar phrase justification by faith can convey some nuances that Paul did not intend. Justification in modern English has legal overtones, and justification is often understood as [G-d] as judge freeing human sinners from the punishment due their sins. But Paul took this term from the covenant language of Israel, where it describes being in a right covenantal relationship with [Gd]. To be made righteous therefore means, for Paul, to leave a rebellious relationship in which one opposes what [G-d] wants and to enter into a positive relationship in which one seeks to follow [G-d s] will. This is the new covenant about which Paul speaks and which was inaugurated by Christ s death and resurrection. 21 The Reformation approach and New Perspective have strong opponents on either end, with the New Perspective gaining popularity. Wright uses an allusion to himself as Galileo, in a way, regarding his promotion of the New Perspective. Overall, that the largest issue that the New Perspective followers have in regards to the Reformation approach is the lack of the Holy Spirit. 19 John Piper, The Future of Justification: A Response to N.T. Wright (Wheaton: Crossway, 2007), Kindle Edition, loc Wright, loc. 75, 80, 86, Paul Achtemeier, Introducing the New Testament (Grand Rapids: Wm. B Eerdmans Publishing Company, 2001), Kindle Edition, loc

12 12 [T]he question is about the means of salvation, how it is accomplished. Here John Piper, and the tradition he represents, have said that salvation is accomplished by the sovereign grace of [G-d], operating through the death of Jesus Christ in our place and on our behalf, and appropriated through faith alone. Absolutely. I agree a hundred percent. There is not one syllable of that summary that I would complain about. But there is something missing or rather, someone missing. Where is the Holy Spirit? 22 While the New Perspective seems to hold more accurately, and respects Jewish traditions of the covenantal relationship, there are still some theologians standing firm by the Reformation approach. Both perspectives bring different challenges to the plate, but in the end, both result in the same decision: we either bow down before Christ to be justified through the salvation act, or we turn from Christ and face the penalty of our sins. In regards to penalty, one of the most important parts of the justification doctrine is the law-court situation. Understanding the Legal Terminology One of the most influential parts of justification that we have discussed already, in regards to definition, is the connection to legal jargon. Elmer Towns discusses and clarifies this point: Justification is an act whereby our legal standing in heaven is changed and a man is given a new standing before [G-d]. Being declared justified is similar to the act whereby a government declares that an alien is a citizen. The moment the person is pronounced a citizen, nothing happens to him physically The only actual change is his legal standing In the same way, justification changes our legal papers in heaven; we become children of [G-d] Wright, loc Elmer Towns, Theology for Today (Mason: Cengage Learning, 2008), 457.

13 13 Towns clearly and succinctly covers the legal situation that Paul presents as an analogy for the salvation status of humanity. But a few questions remain, one of which is next: what is salvation? What is Salvation? On Future Glory Wright, in his book, Surprised by Hope, discusses the meaning of salvation amidst the justification defenses: Mention salvation, and almost all Western Christians assume that you mean going to heaven when you did. But a moment s thought reveals that this simply cannot be right. Salvation means, of course, rescue. But what are we ultimately rescued from? The obvious answer is death. But if, when we die, all that happens is that our bodies decompose while our souls go on elsewhere, this doesn t mean we ve been rescued from death. It simply means that we ve died. 24 This plays of importance in the complete understanding of justification because of the covenantal relationship established with Israel. There is no change of theology from the Old to New Testament, just an expansion in understanding and grace. Jewish theology holds that death, as covered with Adam and Eve, is the mortal status a physical death. 25 This holds, then, that the rescue is a return to life, in a way, with the new heavens and new earth promised in Revelation, being in physical bodies yet again back to the Garden of Eden state. It reasons, then, that G-d s plan is to correct, not replace, what occurred from the beginning. Thus, salvation is the saving of humanity from total death, and justification is clearing the charges to permit humanity release or parole, if viewed in legal terminology. Thus, justification is not just to make us righteous 24 N.T. Wright, Surprised by Hope (New York: HarperOne, 2008), Steven Kepnes, Original Sin, Atonement, and Redemption in Jewish Terms: Christianity in Jewish Terms (Boulder: Westview Press, 2000), 295.

14 14 before G-d for a relationship presently, but also to provide for the redemption of our bodies. (Romans 8:23c) Thus completes Paul s address of justification, not just with present suffering, but also future glory. The Impact Justification is also used by Paul to describe an effect worked in those who believe what [G-d] has done in Christ. Since [G-d] acquitted people in judgment, they were now justified. This acquitting took place not because people where innocent but because, although they were sinners, the truly innocent Jesus was himself made sin for the sake of others. 26 The most important part of the doctrine of justification is the action taken thereof. Jonathan Sutton, a philosopher from MIT, states that justification is knowledge. 27 Thus, knowing what Christ has done for us, we should be implored and motivated not only to share this praiseworthy news with others, but also to establish our role in the covenantal relationship. Jew and Gentile alike are welcomed, through the blood of Christ. Conclusion Be reconciled to [G-d]. [G-d] made him who had no sin to be sin for us, so that in him we might become the righteousness of [G-d]. As [G-d s] co-workers we urge you not to receive [G-d s] grace in vain. For he says, In the time of my favor I heard you, and in the day of salvation I helped you. I tell you, know is the time of [Gd s] favor, now is the day of salvation. (2 Corinthians 5:20c-6:2) Simply put, justification is the saving act of Y shua, in congruence with the covenant relationship with Israel, to offer salvation to all who would hear and accept. 26 Brown, Jonathan Sutton, Without Justification (Cambridge: The MIT Press, 2007), 7.

15 15 Bibliography Achtemeier, Paul J., Joel B. Green, and Marianne Meye Thompson. Introducing the New Testament: Its Literature and Theology. Grand Rapids: William B. Eerdmans Publishing Company, Kindle. Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, Bruce, F.F. Romans. Grand Rapids: InterVarsity Press, Driscoll, Mark, and Gerry Breshears. Doctrine: What Christians Should Believe.Wheaton: Crossway, Geisler, Norman L. A Popular Survey of the New Testament. Grand Rapids: Baker Books, "Justification." In New Bible Dictionary, edited by J. D. Douglas, et al., Wheaton, Ill.: Tyndale House Publishers, Inc., Moo, Douglas J. Encountering the Book of Romans: A Theological Exposition. Grand Rapids: Baker Academic, Piper, John. The Future of Justification. Wheaton: Crossway Books, Kindle. Schreiner, Thomas R. Romans: Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, Sutton, Jonathan. Without Justification. Cambridge: Massachusetts Institute of Technology, Swindoll, Charles R., and Robert B. Zuch,. Understanding Christian Theology. Nashville, TN: Thomas Nelson, Towns, Elmer L. Theology for Today. Mason: Cengage Learning, Wright, N.T. Justification: God's Plan and Paul's Purpose. Downers Grove: InterVarsity Press, Kindle.