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The Doctrine of Justification
in the Work of N. T. WrightBy William N. Wilder
Center for Christian Study
Week 3To Whom It Belongs: The Disputed
Righteousness of God
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Copyright 2005 William N. Wilder
Overview of the Series
1. I Love to Tell the Story: The Narrative
Substructure of Pauls Theology2. Adam, Israel, Servant, Christ: Does
Covenant Theology Get It Wright?
3. To Whom It Belongs: The ImputedRighteousness of God
4. The Importance of Definition:Righteousness, Justification, Faith &Works
Dis
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Chose Israel
Monotheism Election Eschatology
with the help of the law
This is the patternor the storylineof Pauls thought prior to his conversion.
DAMASCUS ROAD ENCOUNTERWITH
CRUCIFIEDAND RESURRECTED
LORDThe GOSPEL:
Proclamation of Crucified, Risen King and Lord
This means everything is different now!
Eschatology RedefinedElection RedefinedMonotheism Redefined
1. Righteousness of God2. Justification
covenant membership law court eschatology
(Covenantal Nomism)
A Map to Pauls Thought World
According to N.T. Wright
Chart by William N. Wilder
To Be a Blessing to the WorldThe Creator God
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Chose Israel
Monotheism Election Eschatology
with the help of the law
This is the patternor the storylineof Pauls thought prior to his conversion.
DAMASCUS ROAD ENCOUNTERWITH
CRUCIFIEDAND RESURRECTED
LORDThe GOSPEL:
Proclamation of Crucified, Risen King and Lord
This means everything is different now!
Eschatology RedefinedElection RedefinedMonotheism Redefined
1. Righteousness of God2. Justification
covenant membership law court eschatology
(Covenantal Nomism)
Chart by William N. Wilder
Chose Israel
Election
To Be a Blessing to the WorldThe Creator God
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Copyright 2005 William N. Wilder
Adam Christ
Disobedience Obedience
Curse Blessing
Humanity
New
Humanity
Breach of
Gods law
in the
Garden
Imputation
of Adams
sin to
mankind
Death on the
cross(Passive
Obedience)
Imputation of
churchs sin
to Christ
Fulfillment
of the law(Active
Obedience)
Imputation of
Christs
righteousness to
his church
1. Original
Sin
2. Substitutionary
Atonement
3. Justification by
Faith
Covenant of Works Covenant of Grace
Israel Church
Israel
The WCF does
not exclude views of
the Mosaic covenant
that saw an aspect of the
Mosaic covenant that saw
an aspect illustrative of the
works-inheritance principlein it, subservient to its
position as an administration
of the covenant of grace.
This was a quite commonviewpoint. Rowland
Ward,Adam &
Christ
WCF 7.6 There are
not therefore two
covenants of grace
differing insubstance, but one
and the same
under various
dispensations.
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6/37Copyright 2005 William N. Wilder
So which is the controlling story?Is it the story of Adam in Gen 1-
3, understood as a covenant of
works, elaborated perhaps by
the national story of Israel under
the Mosaic law?
Or is it the story of Israel, the proper
answer to the story of Adam, but with its
own meaning and purpose revealed in the
Abrahamic covenant and summed up in
the mysterious vocation of the Servant?
Adams
Disobedience
Christs
Obedience
Adamic
administration:
A covenant
of works
Abrahamic
covenantMosaic
law
Covenant of Works Covenant of Grace
Israel Church
Works
principle
WCF 7.2 The first covenant made with man was a
covenant of works, (1) wherein life was promised to
Adam, and in him to his posterity, (2) upon condition
of perfect and personal obedience.(3)
(1)Gal. 3:12.
(2)Rom. 10:5; Rom. 5:12-20.
(3)Gen. 2:17; Gal. 3:10.
Adams
Disobedience
Christs
Obedience
Intended to heap upsin in one place so
that the Messiah
can deal with it
An anticipation
of Israelsdisobedience
and exile from
the land Gods
commissionto bring
salvation to
the world
Chose Israel To Be a Blessing to the WorldThe Creator God
Mosaic
law
Abrahamic
covenant
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Galatians 3:10-1410 For all who are from the works of the law
are under a curse; for it is written,
"Cursed be everyone who does not remain
in all things written in the Book of the Law,to do them."
11 Now it is evident that no one is
justified before God by the law, for
"The righteous by faith shall live."
rather
"The one who does them shall live by them."
13 Christ redeemed us from the curse of the law
by becoming a curse for us- for it is written,
"Cursed is everyone who is hanged on a tree"-
12 But the law is not from faith,
curseCursed
curse
curseCursed
do
does
live.
live
faith
faith
blessing of Abraham
14 so that in Christ Jesus
the blessing of Abraham might come to the Gentiles,
so that we might receive the promised Spiritthrough faith.
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The same Last Adam/Servant connection
may be found in Romans 5
Isa 53:11 (ESV) Out of the
anguish of his soul he shallsee and be satisfied; by his
knowledge shall the righteous
one, my servant, make manyto be accounted righteous, and
he shall bear their iniquities.
Rom 5:19 (ESV) For as by
the one man's disobediencethe many were made
sinners, so by the one
man's obedience the manywill be made righteous.
With audible overtones of Isa 53:11, he declares that,as Adams disobedience gave the many the status of
being sinners so Christs obedience has given the
many the status of being righteous.Wright, NIB Romans, p. 529
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And this then solves theproblem of Israels (and
Adams) disobedience.The Torah brings the curse for Israel,
because Israel has not kept it.
Rather, Israel as a whole has failed in her task of being the
light to the nations, of being the seed of Abraham through
whom the varied families of the world would be blessed.
Climax of the Covenant, pp. 155-156
..the death of Jesus finally exhausts the curse which stood
over against the covenant people, so that the blessing of
Abraham might after all come upon the Gentiles.
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One might be temptedto see here a modified
covenant of worksThe Torah brings the curse for Israel,
because Israel has not kept it.
Rather, Israel as a whole has failed in her task of being the
light to the nations, of being the seed of Abraham through
whom the varied families of the world would be blessed.
..the death of Jesus finally exhausts the curse which stood
over against the covenant people, so that the blessing of
Abraham might after all come upon the Gentiles.
Climax of the Covenant, pp. 155-156
corporatean
redemptive-historical
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Wright does not.when the Torah arrived in Israel it meant that Israel copiedand recapitulated the sin of Adam, showing that Israel was
indeed sinful
Some people have seen this as an indictment of Israel, of the
Jew trying to earn justification or salvation by works-
righteousness, to gain favour with God by keeping the law
But that is not the point. Paul exonerates not only the law, but
also, interestingly, the I: it is no longer I that do it, he says
(verses 17,20 [in Rom 7]). Not only the law, but Israel itself,
appear to be trapped in a negative spiral But whereas the
law was spiritual, Israel belongs, in other words, on the Adam
side of the equation. The law does not enable Israel to get out of
that problem; it merely intensifies it
God wanted sin to be brought to its full height in order that he
might deal with it, condemn it, punish it once and for all.
Why?
Why?
Romans For Everyone, pp. 127-128
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Wright does not.when the Torah arrived in Israel it meant that Israel copiedand recapitulated the sin of Adam, showing that Israel was
indeed sinful
Some people have seen this as an indictment of Israel, of the
Jew trying to earn justification or salvation by works-
righteousness, to gain favour with God by keeping the law
But that is not the point. Paul exonerates not only the law, but
also, interestingly, the I: it is no longer I that do it, he says
(verses 17,20 [in Rom 7]). Not only the law, but Israel itself,
appear to be trapped in a negative spiral But whereas the
law was spiritual, Israel belongs, in other words, on the Adam
side of the equation. The law does not enable Israel to get out of
that problem; it merely intensifies itWhy?
Why?
Romans For Everyone, pp. 127-128
ThedeathofJesus
exhausts
thecursean
dbringsGods
peopleoutfromt
heBONDAGE
OFSINintothenewexo
dus
trektowardthe
newcreation.
God wanted sin to be brought to its full height in order that he
might deal with it, condemn it, punish it once and for all.
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So which is the controlling story?
Is it the story of Adam in Gen 1-
3, understood as a covenant of
works, elaborated perhaps by
the national story of Israel under
the Mosaic law?
Or is it the story of Israel, the proper
answer to the story of Adam, but with its
own meaning and purpose revealed in the
Abrahamic covenant and summed up inthe mysterious vocation of the Servant?
Adams
Disobedience
Christs
Obedience
Adamic
administration:
A covenant
of works
Abrahamic
covenantMosaic
law
Covenant of Works Covenant of Grace
Israel Church
Works
principle
WCF 7.2 The first covenant made with man was a
covenant of works, (1) wherein life was promised to
Adam, and in him to his posterity, (2) upon condition
of perfect and personal obedience.(3)
(1)Gal. 3:12.
(2)Rom. 10:5; Rom. 5:12-20.
(3)Gen. 2:17; Gal. 3:10.
Adams
Disobedience
Christs
Obedience
Intended to heap upsin in one place so
that the Messiah
can deal with it
An anticipation
of Israelsdisobedience
and exile from
the land Gods
commissionto bring
salvation to
the world
Chose Israel To Be a Blessing to the WorldThe Creator God
Mosaic
law
Abrahamic
covenant
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To Whom It Belongs:The Imputed Righteousness of GodDis
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Presbytery of the Mississippi Valley
We believe that the clarity of the Gospel, the
freeness of grace and justification, and theassurance of the believer are all underminedby the formulations of the NPP, NTW, NS,and AAT/FV theologies. No greater tragedycould befall the PCA today than to
compromise the lucidity of her preaching ofthe glorious Gospel of grace, yet that is, wefear, precisely what we are facing.
February 1, 2005 Pastoral Letter and Summary:
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N. T. Wright
I believe passionately that scripture must be
the judge of all our traditions, no matter howvenerable, and that the way imputation hasdeveloped as a particular major theme insome protestant theology may be one of thosetraditions that needs reassessing in the light
of scripture itself (not just of what ourtraditions traditionally tell us that scripturesays!).
Wrightsaid Q&A, March 2004 (www.ntwrightpage.com):
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Imputation & IncorporationMy sense is that within certain sub-traditions ofProtestantism the word imputation has been made tocarry far, far more baggage than it even begins to in theNT, and thats a warning sign to me. As far as I can see,Pauls central statements of something that I might beprepared to say imputation about are in a passage like
Romans 6, where the logic runs: by baptism, you are inChrist; therefore what is true of Christ is true of you;therefore, specifically, his death and resurrection are true ofyou; therefore you must calculate this, do the sums, work
out who you actually are -- and then live accordingly. But Ithink this provides a somewhat different grid ofunderstanding to normal imputation theology. Thereckoning thus takes place within, and as part of,
incorporation into the people of the Messiah.Wrightsaid Q&A, March 2004
(www.ntwrightpage.com)
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Copyright 2005 William N. Wilder
The Righteousness of God in 2 Cor 5:21There is probably no passage in the Scriptures in whichthe doctrine of justification is more concisely or clearlystated than in [2 Corinthians 5:21]. Our sins wereimputed to Christ, and his righteousness is imputed tous. He bore our sins; we are clothed in hisrighteousnessChrist bearing our sins did not make
him morally a sinnernor does Christs righteousnessbecome subjectively ours, it is not the moral quality ofour souls.Our sins were the judicial ground of the
sufferings of Christ, so that they were a satisfaction ofjustice; and his righteousness is the judicial ground ofour acceptance with God, so that our pardon is an act ofjustice. It is not mere pardon, but justification alonethat gives us peace with God. Charles Hodge, quoted by Piper,
Counted Righteous, p. 83
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The Righteousness of God in 2 Cor 5:21There is probably no passage in the Scriptures in whichthe doctrine of justification is more concisely or clearlystated than in [2 Corinthians 5:21]. Our sins wereimputed to Christ, and his righteousness is imputed tous. He bore our sins; we are clothed in hisrighteousnessOur sins were the judicial ground of the
sufferings of Christ, so that they were a satisfaction ofjustice; and his righteousness is the judicial ground ofour acceptance with God, so that our pardon is an act of
justice. It is not mere pardon, but justification alonethat gives us peace with God.
Charles Hodge, quoted by Piper, Counted Righteous, p. 83
2 Corinthians 5:17-21 17 So if anyone is in Christ, there is a new
creation: everything old has passed away; see, everything has becomenew! 18 All this is from God, who reconciled us to himself through
Christ, and has given us the ministry of reconciliation; 19 that is, in
Christ God was reconciling the world to himself, not counting their
trespasses against them, and entrusting the message of reconciliation to
us. 20 So we are ambassadors for Christ, since God is making his
appeal through us; we entreat you on behalf of Christ, be reconciled to
God. 21 For our sake he made him to be sin who knew no sin, so thatin him we might become the righteousness of God.
Th d i 2 C i thi 5 21 hi h I h
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The Righteousness of God in 2 Cor 5:21There is probably no passage in the Scriptures in whichthe doctrine of justification is more concisely or clearlystated than in [2 Corinthians 5:21]. Our sins wereimputed to Christ, and his righteousness is imputed tous. He bore our sins; we are clothed in hisrighteousnessOur sins were the judicial ground of the
sufferings of Christ, so that they were a satisfaction ofjustice; and his righteousness is the judicial ground ofour acceptance with God, so that our pardon is an act of
justice. It is not mere pardon, but justification alonethat gives us peace with God.
Charles Hodge, quoted by Piper, Counted Righteous, p. 83
2 Corinthians 5:17-21 17 So if anyone is in Christ, there is a new
creation: everything old has passed away; see, everything has becomenew! 18 All this is from God, who reconciled us to himself through
Christ, and has given us the ministry of reconciliation; 19 that is, in
Christ God was reconciling the world to himself, not counting their
trespasses against them, and entrusting the message of reconciliation to
us. 20 So we are ambassadors for Christ, since God is making his
appeal through us; we entreat you on behalf of Christ, be reconciled to
God. 21 For our sake he made him to be sin who knew no sin, so thatin him we might become the righteousness of God.
The second passage is 2 Corinthians 5.21, which as I have
argued elsewhere is not, as a matter of good exegesis, a
statement of soteriology but of apostolic vocation. The entire
passage is about the way in which Pauls new covenant ministry,through the death and resurrection of Jesus, is in fact Gods
appointed means for establishing and maintaining the church. So
that we might become Gods righteousness in him means that in
Christ those who are called to be apostolic preachers actuallyembody Gods own covenant faithfulness. NTW, Rutherford Lecture,
(www.ntwrightpage.com)
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The main argument for taking dikaiosune theou to denote
an aspect of the character of God himself is the way in
which Paul is summoning up a massive biblical and
intertestamental theme, found not least in Isaiah 40-55
which I have argued elsewhere is vital for him. Gods
dikaiosune, his tsedaqah, is that aspect of his character
because of which, despite Israels infidelity andconsequent banishment, God will remain true to the
covenant with Abraham and rescue her none the less. This
righteousness is of course a form of justice; God hasbound himself to the covenant, or perhaps we should say
Gods covenant is binding upon him, and through this
covenant he has promised not only to save Israel but also,thereby, to renew creation itself. NTW, Rutherford Lecture(www.ntwrightpage.com)
The Real Meaning of Righteousness of God
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The Real Meaning of Righteousness of God
You can see this most clearly if you remember the context of
the Jewish lawcourt which forms the background for Pauls
forensic use of the dikaiosune theme.... For the judge to be
righteous, it is necessary that he try the case fairly, refusebribes or other favouritism, uphold the law, and take special
note for the helpless, the widows, and so on. When either the
plaintiff or the defendant is declared righteous at the end ofthe case, there is no sense that in either case the judges own
righteousness has been passed on to them, by imputation,
impartation, or any other process. What they have is a status
of righteous which comes from the judge. NTW, Rutherford Lecture(www.ntwrightpage.com)
Righteousness is not an object, a substance or a gas which can be
passed across the courtroom To imagine the defendant
somehow receiving the judges righteousness is simply a categorymistake. That is not how the language works. NTW, What Saint Paul
Really Said, p. 98
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Is Philippians 3:9 a Clarification
Of What Paul Means by theRighteousness of God?
Philippians 3:8-9 [I want to] gain Christ 9 and be found in
him, not having a righteousness of my own that comes from
the law, but one that comes through faith in Christ, the
righteousness from God based on faith.
The key phrase here, importantly, is not dikaiosune theou, Gods
righteousness, but dikaiosune ek theou, a righteousness from God. All
too often scholars have referred to this passage as though it could be
the yardstick for uses ofdikaiosune theou; but this is impossible.
Thinking back to the Hebrew law court, what we have here is the
righteousness, the status, which the vindicated party possesses as aresult of the courts decision. This is a righteous status from God; and
this is not, as we saw, Gods own righteousness. NTW, WSPRS, p. 104
Wrigh
tsaysn
o!
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This brings us to RomansWell begin with Romans 3:21-26.
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NIV Romans 3:21-26 But now a
righteousness from God, apart from
law, has been made known, towhich the Law and the Prophets
testify. 22 This righteousness from
God comes through faith in Jesus
Christ to all who believe. There is no
difference, 23 for all have sinnedand fall short of the glory of God,
24 and are justified freely by his
grace through the redemption that
came by Christ Jesus. 25 Godpresented him as a sacrifice of
atonement, through faith in his
blood. He did this to demonstrate his
justice, because in his forbearance
he had left the sins committed
beforehand unpunished-- 26 he did
it to demonstrate his justice at the
present time, so as to be just and
the one who justifies those whohave faith in Jesus.
NRS Romans 3:21-26 But now,
apart from law, the righteousness of
God has been disclosed, and is
attested by the law and the
prophets, 22 the righteousness of
God through faith in Jesus Christ (1)
for all who believe. For there is no
distinction, 23 since all have sinnedand fall short of the glory of God; 24
they are now justified by his grace
as a gift, through the redemption that
is in Christ Jesus, 25 whom God putforward as a sacrifice of atonement
by his blood, effective through faith.
He did this to show his
righteousness, because in his divine
forbearance he had passed over the
sins previously committed; 26 it was
to prove at the present time that he
himself is righteous and that he
justifies the one who has faith inJesus.
(1) Or through the faith of Jesus Christ
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Copyright 2005 William N. Wilder
NIV Romans 3:21-26 But now a
righteousness from God, apart from
law, has been made known, towhich the Law and the Prophets
testify. 22 This righteousness from
God comes through faith in Jesus
Christ to all who believe. There is no
difference, 23 for all have sinnedand fall short of the glory of God,
24 and are justified freely by his
grace through the redemption that
came by Christ Jesus. 25 Godpresented him as a sacrifice of
atonement, through faith in his
blood. He did this to demonstrate his
justice, because in his forbearance
he had left the sins committed
beforehand unpunished-- 26 he did
it to demonstrate his justice at the
present time, so as to be just and
the one who justifies those whohave faith in Jesus.
NRS Romans 3:21-26 But now,
apart from law, the righteousness of
God has been disclosed, and is
attested by the law and the
prophets, 22 the righteousness of
God through faith in Jesus Christ (1)
for all who believe. For there is no
distinction, 23 since all have sinnedand fall short of the glory of God; 24
they are now justified by his grace
as a gift, through the redemption that
is in Christ Jesus, 25 whom God putforward as a sacrifice of atonement
by his blood, effective through faith.
He did this to show his
righteousness, because in his divine
forbearance he had passed over the
sins previously committed; 26 it was
to prove at the present time that he
himself is righteous and that he
justifies the one who has faith inJesus.
righteousness from God
righteousness from
God
righteousness of
righteousness of
God
(1) Or through the faith of Jesus Christ
righteous
righteousnessjustice
just
justice
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Copyright 2005 William N. Wilder
NIV Romans 3:21-26 But now a
righteousness from God, apart from
law, has been made known, towhich the Law and the Prophets
testify. 22 This righteousness from
God comes through faith in Jesus
Christ to all who believe. There is no
difference, 23 for all have sinnedand fall short of the glory of God,
24 and are justified freely by his
grace through the redemption that
came by Christ Jesus. 25 Godpresented him as a sacrifice of
atonement, through faith in his
blood. He did this to demonstrate his
justice, because in his forbearance
he had left the sins committed
beforehand unpunished-- 26 he did
it to demonstrate his justice at the
present time, so as to be just and
the one who justifies those whohave faith in Jesus.
NRS Romans 3:21-26 But now,
apart from law, the righteousness of
God has been disclosed, and is
attested by the law and the
prophets, 22 the righteousness of
God through faith in Jesus Christ (1)
for all who believe. For there is no
distinction, 23 since all have sinnedand fall short of the glory of God; 24
they are now justified by his grace
as a gift, through the redemption that
is in Christ Jesus, 25 whom God putforward as a sacrifice of atonement
by his blood, effective through faith.
He did this to show his
righteousness, because in his divine
forbearance he had passed over the
sins previously committed; 26 it was
to prove at the present time that he
himself is righteous and that he
justifies the one who has faith inJesus.
righteousness from God
righteousness from
God
righteousness of
righteousness of
God
(1) Or through the faith of Jesus Christ
righteous
righteousnessjustice
just
justice
Oncethe specific argument of 3:21-26 is grasped, itis quite impossible that this phrase should mean, as
NIV, a righteousness from God, that is, the righteous
status that believers enjoy as a gift from God and inGods presence (NIB Romans, p. 465).
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NIV Romans 3:21-26 But now a
righteousness from God, apart from
law, has been made known, towhich the Law and the Prophets
testify. 22 This righteousness from
God comes through faith in Jesus
Christ to all who believe. There is no
difference, 23 for all have sinnedand fall short of the glory of God,
24 and are justified freely by his
grace through the redemption that
came by Christ Jesus. 25 Godpresented him as a sacrifice of
atonement, through faith in his
blood. He did this to demonstrate his
justice, because in his forbearance
he had left the sins committed
beforehand unpunished-- 26 he did
it to demonstrate his justice at the
present time, so as to be just and
the one who justifies those whohave faith in Jesus.
NRS Romans 3:21-26 But now,
apart from law, the righteousness of
God has been disclosed, and is
attested by the law and the
prophets, 22 the righteousness of
God through faith in Jesus Christ (1)
for all who believe. For there is no
distinction, 23 since all have sinnedand fall short of the glory of God; 24
they are now justified by his grace
as a gift, through the redemption that
is in Christ Jesus, 25 whom God putforward as a sacrifice of atonement
by his blood, effective through faith.
He did this to show his
righteousness, because in his divine
forbearance he had passed over the
sins previously committed; 26 it was
to prove at the present time that he
himself is righteous and that he
justifies the one who has faith inJesus.
righteousness from God
righteousness from
God
righteousness of
righteousness of
God
(1) Or through the faith of Jesus Christ
righteous
righteousnessjustice
just
justice
(1) Or through the faith of Jesus Christ
through faith in Jesus
Christ
through faith in Jesus Christ (1)
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NIV Romans 3:21-26 But now a
righteousness from God, apart from
law, has been made known, towhich the Law and the Prophets
testify. 22 This righteousness from
God comes through faith in Jesus
Christ to all who believe. There is no
difference, 23 for all have sinnedand fall short of the glory of God,
24 and are justified freely by his
grace through the redemption that
came by Christ Jesus. 25 Godpresented him as a sacrifice of
atonement, through faith in his
blood. He did this to demonstrate his
justice, because in his forbearance
he had left the sins committed
beforehand unpunished-- 26 he did
it to demonstrate his justice at the
present time, so as to be just and
the one who justifies those whohave faith in Jesus.
NRS Romans 3:21-26 But now,
apart from law, the righteousness of
God has been disclosed, and is
attested by the law and the
prophets, 22 the righteousness of
God through faith in Jesus Christ (1)
for all who believe. For there is no
distinction, 23 since all have sinnedand fall short of the glory of God; 24
they are now justified by his grace
as a gift, through the redemption that
is in Christ Jesus, 25 whom God putforward as a sacrifice of atonement
by his blood, effective through faith.
He did this to show his
righteousness, because in his divine
forbearance he had passed over the
sins previously committed; 26 it was
to prove at the present time that he
himself is righteous and that he
justifies the one who has faith inJesus.
righteousness from God
righteousness from
God
righteousness of
righteousness of
God
(1) Or through the faith of Jesus Christ
righteous
righteousnessjustice
just
justice
(1) Or through the faith of Jesus Christ
through faith in Jesus
Christ
through faith in Jesus Christ (1)
But now, quite apart from the law (though the law and the prophets
bore witness to it), Gods covenant justice comes into operation
through the faithfulness of Jesus the Messiah, for the benefit of all
who have faith. For there is no distinction: all sinned, and fell short of
Gods glory and by Gods grace they are freely declared to be in
the right, to be members of the covenant, through the redemption
which is found in the Messiah, Jesus (Wrights translation; RomansFor Everyone, p. 51).
Wrights Translation
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Copyright 2005 William N. Wilder
NIV Romans 4:1 What then shall we say that
Abraham, our forefather, discovered in this
matter? 2 If, in fact, Abraham was justified by
works, he had something to boast about-- but
not before God. 3 What does the Scripture say?"Abraham believed God, and it was credited to
him as righteousness." 4 Now when a man
works, his wages are not credited to him as agift, but as an obligation. 5 However, to the man
who does not work but trusts God who justifies
the wicked, his faith is credited as righteousness.
Next time: Romans 4:1-5!
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The Importance of Definition:Righteousness, Justification,
Faith & Works
Next week.