What does it mean that God is just and the justifier?

Explanation:

Paul writes that God put Jesus forward as an atonement sacrifice in order that God might be δίκαιον καὶ δικαιοῦντα. There are a number of ways to take the phrase, but Paul likely has in mind that God is just and the one who justifies. In other words, Paul is saying that God put Jesus forward as a sacrifice of atonement in order that he might be just and the one who justifies. According to Scripture, God’s justice demands that he punish sin, but he is also merciful.⁶ By taking it that Paul says God is both just and the one who justifies, it seems clear that Paul is saying God is just in the sense that the penalty for sin falls on Jesus, and he is also merciful in that he offers forgiveness through Jesus’ sacrifice. So through Jesus’ sacrifice, God is both just and the one who justifies.

Counterargument:

The problem here is that this interpretation depends on how we take the conjunction and. Based on the context, it is possible that the conjunction should be taken not as and but as but. In other words, God is just, but he is also the one who justifies. Likely, we ought to take Paul this way because Paul has made clear that God is impartial, but he also offers salvation through Christ. Thus, Paul defends God against the charge of failing to maintain his righteousness by pointing out that through Christ’s sacrifice, God remains just, even though he offers salvation. ⁷

Response to counterargument:

There is no antithesis between God’s attribute of being just and the fact that he offers salvation. ⁸ So there is no reason for Paul to make concessions when it comes to God’s justice. That is, God is both just and merciful. God is just in the sense that he punishes sin, and he is merciful in that he offers salvation. Further, even if we thought that Paul used the conjunction in the sense of but rather than and, the interpretation would amount to the same point. That is, in both cases Paul would be saying that God is just and the justifier. Either he would be saying that God is just and the justifier, or he would be saying God is just even though he is also the justifier. In either case the point remains: God’s justice is served through Christ, and salvation is offered.

Explanation:

The immediate context suggests that Paul is saying God is both just and the one who justifies, in the sense that he is the one who offers salvation. We can see that the immediate context supports this by noticing that Paul refers to Jesus’ atoning sacrifice as a ἱλαστήριον (propitiation). The Greek term ἱλαστήριον could be used to denote a ransom paid to free prisoners, but it was also the term used in the Greek translation of the Old Testament to refer to the mercy seat that covered the ark. And the mercy seat that covered the ark is where the blood from the sacrifice of atonement was sprinkled. Given that ἱλαστήριον refers to both setting free by paying a ransom and the place where humans are reconciled with God, Paul is saying that by putting Jesus forward as a ἱλαστήριον, God is both just and the one who justifies. He is just because Jesus pays the ransom for sin, and he is the justifier because through Jesus, reconciliation is possible.

Counterargument:

The immediate context has to do with the fact that God is faithful to his covenant. We can detect this because the term δικαιόω is used by Paul to denote God’s faithfulness to his covenant with Israel. For example, in Romans 3:21 Paul uses the related noun δικαιοσύνη (righteousness) to refer to God’s saving action in Jesus Christ. In other words, God’s faithfulness to his covenant has been manifested through faith in Jesus Christ, apart from the works of the law. Likewise, Paul says in Romans 3:26 that God is δίκαιον, by which he likely means faithful to his covenant, and the one who justifies. So Paul is not saying that God has the attribute of justice and justifies, but that he is faithful to his covenant and justifies.⁹

Response to counterargument:

While it might be that Paul sometimes uses the term δικαιοσύνη to refer to God’s saving action and faithfulness to the covenant, this is not the normal way he uses the term. For example, in Romans 3:5, Paul in essence asks, If our righteousness serves to show the righteousness of God, is God unjust to inflict wrath on us? He seems to have in mind God’s righteousness in the sense of God’s attribute of justice. Added to this, we know from the immediate context that Paul is discussing the fact that God passed over former sins. That God did so sounds as though he did not punish former sins, but Paul makes clear that in fact, by putting Jesus forward God is both just and the justified. He is just in that Jesus takes the punishment for sins formerly passed over, and is the justifier by offering salvation. Of course, this also aligns perfectly with the fact that Jesus is a ἱλαστήριον (atoning sacrifice).

It is hard to see what the weakness of this view might be. God puts Jesus forward to show his righteousness because he passed over former sins, and to show his saving action in the present time in his offer for salvation. God is the just and the justifier.

Explanation:

In Romans 1:17, Paul says that in the gospel, the righteousness of God is revealed from faith for faith. What he means is that in the gospel, God reveals the fact that he remains faithful to the covenant obligations he set for himself with Israel. ¹⁰ Likely, when Paul refers to the fact that God is just in Romans 3:26, he has the same notion in mind. That is, likely he has in mind God’s faithfulness to his covenant obligations with Israel. Thus, Paul is saying that putting Jesus forward as an atoning sacrifice is related to God’s faithfulness to the covenant. Now, to understand what Paul means that God is also the justifier, it is important to notice that Paul says God is just and the justifier for him who has faith in Jesus Christ. That Paul specifically mentions that God is the justifier of him who has faith in Jesus Christ is important, because it implies that Paul has the enlargement of the covenant in mind. That is, Paul is saying that God is faithful to his covenant, and the justifier of those who have faith in Jesus Christ, implying that the covenant has been enlarged. ¹¹

Counterargument:

The problem with this argument is we need to consider Paul’s meaning in light of his overall train of thought in this section. One very important point for Paul is that we are saved not through works, but by faith. The reason we must be saved by faith and not works is not because there is anything wrong with works, for we know that God desires works. Rather, the problem is that we are under the power of sin and so unable to produce good works. Thus, we are saved through grace by faith in Jesus Christ. Of course, if our sin magnifies God’s grace, why should God punish sin? By explaining that Jesus is the atoning sacrifice, Paul explains that God is both just, because he punishes Jesus for our sin, but also the justifier, because he offers us salvation. So while our sin magnifies God’s grace, it does so at the cost of Jesus’ sacrifice, which is why God is the just and the justifier. Given that the theme of good works and faith is important for Paul in this section, it is unlikely that Paul has in mind that God’s justice is his covenantal faithfulness. Rather, he likely has in mind that God’s justice is his attribute of justice, and the fact that he justifies.

The weakness of this view is that it is strained to say that the phrase δίκαιον καὶ δικαιοῦντα could possibly mean that God enlarged his covenant. Δικαιοσύνη has to do with righteousness and holiness, not covenant faithfulness.