Several times St. Paul uses dikaoō in its forensic OT sense, “declare or acknowledge to be just,” especially when he is quoting the OT, but it would be wrong to extend this meaning to all the texts. In the first place, this would be to forget that “verbs in –oō mean to make whatever the root indicates. Thus dikaoō should properly mean ‘make just.’ This meaning is not found in secular Greek for rather natural reasons.’”[86] In the second place, it would overlook the fact that St. Paul, as a converted Pharisee, perceived as no one else did the opposition between the new covenant and the old covenant, law and grace, circumcision and baptism, and perhaps especially the inefficacy of the old legal dispensation compared to the efficacy and realism of the dispensation of salvation centered on the cross of Jesus. The consequence is a radical change in ideas concerning righteousness/justification, as is seen in the frequent linking of the verb “justify” with faith in Christ and in the explicit contrast between justification and the works of the law; there is a different scheme or process for attributing justice/righteousness in the new covenant than in the old covenant. The apostle gives dikaoō a causative sense, as appears from Rom 3:24—“All have sinned and come short of the glory of God (cf. Rom 8:30; 2 Cor 3:18; 5:21); (henceforth) they are justified (present passive participle, dikaioumenoi) freely by his grace, through the redemption (apolytrōsis) that is in Jesus Christ.” God has shown his mercy, but not by pronouncing acquittal pure and simple; through Christ a price was paid, a ransom (lytron) with expiatory value (cf. verse 25: hilastērion), so that “sinners” have become just, have been made truly righteous.[87] Another clear text is Rom 3:26-“to show his justice/righteousness (his salvific action), so that (it might be established that) he himself is just and that he justifies (present active participle, dikaiounta) the one who has faith in Jesus”: the just God communicates his justice/righteousness and makes just.[88]
Notes for the Above
[86] M.J. LaGrange, La Justification selon saint Paul, Revue Biblique 1914, p. 121
[87] “The sacrifice of Christ has satisfied once and for all the demands for outward justice which God had deposited in the Law, and at the same time it has brought the positive gift of life and inward justice which the latter was unable to give” (P. Benoit, Exégèse et théologie, vol. 2 p. 39 n. 2); c. Rom 5:18—“justification gives life.” The best commentary is the Trinitarian baptismal text on the “bath of regeneration and renewal” (Titus 3:7), “so that having been justified by the grace of this (Jesus Christ) our Savior (ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι), we might become . . . heirs . . . of eternal life”: the aorist passive participle denotes the present state of this new and internal righteousness that permits entry into heaven, where nothing impure may go in. C. H. Rosman, “Iusticicare (δικαιουν) est verbum causalitatis,” in Verbum Domini, 1941, pp. 144-147.
[88] Cf. Rom 4:5—“The one who has no works but who believes in the One who justifies (δικαιουντα) the ungodly, will have his faith counted as righteousness.” M.J. Legrange (on this verse) comments: “δικαιοω in the active cannot mean ‘forgive’: it has to be ‘declare just’ or ‘make just.’ That God should declare the ungodly righteous is a blasphemous proposition. But in addition, when would this declaration be made?” H.W. Heidland (TDNT, vol. 4, pp. 288-292) explains λογιζεσθαι: “Justification is not a fiction alongside the reality. If God counts faith as righteousness, man is wholly righteous in God’s eyes . . . He becomes a new creature through God’s λογιζεσθαι.”
Source: Ceslas Spicq, Theological Lexicon of the New Testament (trans. James D. Ernest; 3 vols.: Peabody, Mass.: Hendrickson Publishers, Inc., 1994), 1:340-42
