In a discussion of Paul’s use of, and understanding of, δικαιοσυνη (righteousness/justification), Neil
Richardson noted that:
. .
.it is an important word for Paul. It is introduced into Galatians in the
context of a discussion about justification (2.21; cf. 2.15-17), and consequently
n Paul’s exegesis of Gen. 15.6 (Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς
δικαιοσύνην) at Gal 3.6-29 and Rom. 4.3-25. It is also used in ch. 6, where
Paul responds to the question επιμενωμεν τη αμαρτια ινα η χαρις πλεοναση by using δικαιοσυνη in antithetical parallelism with
αμαρτια (vv. 13-23). It is clear from these and other passages, notably 2 Cor. 5.21, that in
Pauline thought δικαιοσυνη
του θεου leads to δικαιοσυνη in the
believer, Christ
himself being the embodiment or focus of this δικαιοσυνη απο θεου (1Cor. 1.30). (Neil
Richardson, Paul's Language About God
[Journal for the Study of the New Testament Supplement Series 99; Sheffield:
Sheffield Academic Press, 1994], 69, emphasis added)
Notice here
that the believer is said, within a text (2 Cor 5:19-21) that speaks of justification, not sanctification,
having δικαιοσυνη in
him. This is the language of transformational, not merely declarative,
justification. Indeed, what is further interesting is that this is a text
Protestants often abuse to support their concept of imputed righteousness and
forensic justification. For a full exegesis of this and other texts, see:
