Book contents
- Frontmatter
- Contents
- Preface
- Abbreviations
- Introduction
- 1 The Old Testament
- 2 Greek Usage of δíκαιος and cognates
- 3 Later Judaism I: the Septuagint
- 4 Later Judaism II: Intertestamental writings
- 5 Later Judaism III: Philo and Josephus
- 6 Later Judaism IV: The Rabbinic writings
- 7 The New Testament apart from the Pauline corpus
- 8 Paul: Philippians, Colossians, Thessalonians, Ephesians, the Pastorals, and Corinthians
- 9 Righteousness in Christ
- 10 Galatians
- 11 Romans
- Conclusion
- Appendix I Antonyms
- Appendix II The Apostolic Fathers
- Bibliography
- Index of passages cited
- Index of authors
- Frontmatter
- Contents
- Preface
- Abbreviations
- Introduction
- 1 The Old Testament
- 2 Greek Usage of δíκαιος and cognates
- 3 Later Judaism I: the Septuagint
- 4 Later Judaism II: Intertestamental writings
- 5 Later Judaism III: Philo and Josephus
- 6 Later Judaism IV: The Rabbinic writings
- 7 The New Testament apart from the Pauline corpus
- 8 Paul: Philippians, Colossians, Thessalonians, Ephesians, the Pastorals, and Corinthians
- 9 Righteousness in Christ
- 10 Galatians
- 11 Romans
- Conclusion
- Appendix I Antonyms
- Appendix II The Apostolic Fathers
- Bibliography
- Index of passages cited
- Index of authors
Summary
Of the many problems connected with Paul's use of δικαιóω and its cognates, few, unfortunately, can be regarded as solved. This study is limited to one problem, namely how far the words are used purely relationally (whether the relation is understood forensically or not), and how far ethically. Two main questions are obvious. First, does δικαιóω mean ‘declare righteous’ or ‘make righteous’? Second, does the noun δικαιοσúνη refer to a relationship, or a way of living, or both?
The heart of the present study is the contention that the verb ‘justify’ is used relationally, often with the forensic meaning ‘acquit’, but that the noun, and the adjective δíκαιος, have behavioural meanings, and that in Paul's thought Christians are both justified by faith (i.e. restored to fellowship, acquitted), and also righteous by faith (i.e. leading a new life in Christ). These two are not identical, yet they are complementary and inseparable. This view, which will be amplified and supported with evidence in what follows, is at odds with the usual Protestant understanding, and was certainly not foreseen when the study was begun. Nevertheless it appears to be demanded by the linguistic and exegetical data which will be presented.
THE STATE OF THE QUESTION
The quantity of literature on the subject is immense, and here we attempt only to summarise the various positions which are held, without trying to give an adequate account of the total contribution to research made by the scholars concerned. Unfortunately there is little sign of an emerging consensus.
The Meaning of δικαιóω
Is the Christian made righteous by Christ, and if so what does ‘righteous’ mean?
- Type
- Chapter
- Information
- The Meaning of Righteousness in PaulA Linguistic and Theological Enquiry, pp. 1 - 16Publisher: Cambridge University PressPrint publication year: 1972