Source: “The Parting Of The Gods: Paul And The Redefinition Of Judaism**”**, By David Allen Brondos, 2021
This podcast explores the concept of righteousness in ancient Judaism and contrasts it with the apostle Paul's redefinition in his epistles. While traditional Jewish thought emphasized obedience to the Torah as the path to righteousness, understood as a gift from God enabling a life of well-being, Paul argued that faith in Christ allows both Jews and uncircumcised Gentiles to attain equal righteousness in God's eyes. The text highlights how Paul's view, emphasizing that righteousness arises out of faith and manifests in a transformed way of living rather than mere legal observance, stirred tension with those who believed righteousness stemmed solely from the Mosaic Law. Ultimately, the author contends that for Paul, righteousness is not just a forensic declaration but a divinely-enabled transformation of one's entire life, rooted in trust in God and leading to love, justice, and well-being, a gift fully realized through Christ.
Topic 1: Defining Righteousness in Antiquity and Paul's Perspective In ancient Jewish tradition, righteousness was primarily understood through the lens of the Torah. Individuals were considered righteous if they committed to obeying God's commandments given to Israel. While uncircumcised gentiles might achieve a certain level of righteousness by adhering to fundamental moral principles found in the Torah, this was not deemed equivalent to the righteousness of faithful Jews who diligently observed the full Torah. However, when examining Paul's epistles, a significantly different understanding emerges. Paul asserts that uncircumcised gentiles who embrace faith in Christ and live by that faith are considered just as righteous in God's eyes as circumcised, law-observant Jews who share the same faith. Although Paul seemingly anticipated and encouraged Jewish believers in Christ to continue observing the Mosaic law, he firmly maintained that such observance did not elevate their righteousness above that of gentile believers who did not submit to that law. This perspective naturally caused tension between Jewish believers and non-believers in Christ, as Paul's assertion that righteousness could be attained through Christ, independent of Torah observance, appeared to question the value of the law itself. Consequently, Paul frequently found it necessary to clarify his views concerning the Mosaic law, righteousness, and justification.
Topic 2: The Intrinsic Link Between Righteousness and Faith In ancient Jewish thought, and in Paul's view, righteousness was fundamentally a gift from God. It was widely acknowledged that the righteous life God desired was a continuous divine enablement. God facilitated this by graciously providing the Torah's guidance. When people faltered, God mercifully intervened to guide them back to His commandments. Importantly, God commanded obedience for the people's own well-being, not for His own benefit. The well-being of the people was intrinsically linked to their obedience to the Torah's commandments. Most Jews would have wholeheartedly agreed with Paul's claim that righteousness and justification were by faith. To believe and trust in God was inseparable from living according to His commands, as those who refused to obey were not truly trusting in God. Therefore, righteousness was considered a direct result or fruit of faith. Paul, consistent with Hebrew Scriptures and Second Temple Jewish thought, firmly believed that faith and obedience to God were inseparable. His unique contribution, however, was his understanding of God's will as now defined through Christ, rather than the Torah alone. This meant that gentiles, like Abraham, could be declared righteous simply by virtue of their faith in the God of Abraham and Jesus, even without observing the Torah. For Paul, faith is primarily trust in God, encompassing heart, mind, and action, leading inherently to a righteous life. He emphasized that what saves is not merely belief in certain propositions, but the life of trust that stems from those beliefs. This trust inevitably leads to obedience and righteous living, as expressed by phrases like "obedience of faith" and the idea that "everything that is not 'out of faith' is sin."
Topic 3: A Reassessment of Traditional Interpretations of Justification Since the Protestant Reformation, a common understanding of Paul's doctrine of justification has been that it rests on two grounds: Christ's death and a believer's faith. This view posits that Christ's death was essential for the forgiveness of sins, and faith in the efficacy of this atoning death is sufficient for individuals to claim that forgiveness and be declared righteous. While good works were expected to follow, they were not seen as the basis for forgiveness or justification, which were attributed to grace alone through faith alone, assuring believers of their salvation irrespective of their works. This interpretation also often defines justification as a forensic declaration by God that someone is righteous, rather than a recognition of their actual righteousness based on conduct. However, the sources highlight that this traditional understanding presents significant problems. It can reduce Christ's death to a formality if faith is a separate condition for forgiveness, and it struggles to clarify why good works are necessary if justification is truly "by faith alone." Such interpretations lead to contradictions, like the idea that Christ's death definitively removes wrath, yet believers can still re-arouse it, implying continued need for obedience. Furthermore, this view conflicts with Paul's statements that all will be judged by their works, including his affirmation that "it is the doers of the law who will be justified." The argument that works merely provide evidence of faith then raises the unanswerable question of "how many works" are sufficient, leading to uncertainty rather than assurance of salvation.
Topic 4: The Limitations of Participatory Soteriology Following critiques of traditional forensic interpretations, many Pauline interpreters have leaned towards E. P. Sanders' view that Paul's soteriology is primarily participatory. This perspective suggests that the main significance of Christ's death for Paul is not just atonement for past transgressions, but that through participation in Christ's death, believers die to the power of sin and are transferred into God's domain. This transfer is understood as participation in Christ's death. Adherents of this view often interpret "the faith of Christ" not as faith in Christ, but as Christ's own faith or faithfulness, which is salvific and in which people can now participate. This participation is sometimes understood in ontological terms, implying a mysterious, literal union with Christ. However, the sources point out significant issues with this interpretation. The exact meaning of "participation in Christ" is unclear, and those who assert a literal, ontological sense are forced to admit that it's impossible for modern individuals to grasp, implying that it was perfectly clear in Paul's day, which seems unlikely. More critically, both forensic and participatory interpretations are criticized for their underlying concepts of God and salvation. They suggest that God's perfection requires a perfect human conduct or faith, which is unattainable, thus necessitating Christ's perfect life or faith to be reckoned or participated in. This implies God's concern is satisfying His own nature, rather than genuinely transforming sinful people into righteous ones.
Topic 5: God's Benevolent Nature and His Purpose in Justification A key insight presented in the sources is that God's desire for humanity to live righteously is rooted in His love for them and a concern for their well-being, rather than for His own benefit. In ancient Jewish thought, God gave the Torah as guidance for Israel's good, enabling them to enjoy blessings through obedience. God's judgment, therefore, is not primarily about satisfying His own holiness or justice, but about determining whether people are committed to a way of life that fosters well-being and shalom for themselves and others. This understanding fundamentally precludes the idea of earning God's grace through works, as the goal is not merely gaining divine approval but living a life that inherently leads to well-being. God's approval is obtained by living such a life, relying on God and the Torah for guidance. In contrast to gentile deities, who were thought to make demands for their own capricious desires, Israel's God demanded justice and righteousness for the sake of humanity. The sources criticize certain Christian interpretations for depicting God similarly to these pagan gods, suggesting He demands perfect obedience for His own nature's sake, and is satisfied by Christ's substitute righteousness irrespective of actual human transformation. Paul's thought, however, aligns with the biblical understanding: God's purpose in sending Christ and calling people to faith is not to satisfy a need in His own nature, but because the very nature of the wholeness and well-being He desires for all requires a specific way of thinking and living, which is achieved through Christ and faith. God's ultimate objective is to enable human beings to practice the righteousness that leads to their wholeness and salvation.
Topic 6: Righteousness as a Transformative Gift from God For Paul, righteousness is presented as a gracious gift received through Christ, which is not merely a forensic declaration but involves a profound transformation. While God accepts believers as righteous, this acceptance is based on the fact that their faith will invariably lead to a life of actual righteousness. The sources emphasize that Paul speaks of righteousness not solely as a legal status but as active conduct and behavior. He calls believers "slaves of righteousness" and "instruments of righteousness," and refers to the "fruit" or "harvest" of righteousness produced in them. The gift of righteousness is therefore inextricably linked to God's ongoing activity in believers, enabling them to live a new life of obedience. This new life, received by God's grace through faith, forms the basis upon which God forgives their sins and accepts them as righteous. God's grace is understood as His entire activity—past, present, and future—aimed at enabling believers to live in a way that leads to their wholeness. Paul consistently stresses that God Himself brings about this new life in believers. Through Christ, the Holy Spirit, the gospel, and the community of believers, God works to transform individuals, producing love, holiness, and righteousness within them. The law, according to Paul, was insufficient to overcome the "sin in the flesh" that prevents righteousness; only Christ and the Holy Spirit can accomplish this transformative work, conforming believers to the image of God's Son and enabling them to practice a Christ-like love.
Topic 7: The Distinction Between Righteousness from Faith and Righteousness from Law Paul explicitly contrasts righteousness that is "out of faith" (ek pisteos) with righteousness that comes "from the law" (ek nomou) or "from the works of the law" (ex ergon nomou). For Paul, basing one's life solely on the law does not equate to living out of faith. While the Torah was believed in Jewish thought to cultivate various virtues, Paul contends that the law cannot bring about the same righteousness given to believers in Christ as a gift. The "works of the law" likely refer to specific ceremonial observances like circumcision, purity regulations, and Sabbath keeping, rather than all ethical obedience. Paul's point is not that these observances are inherently bad or that Jewish believers should abandon them, but that their mere observance does not make one righteous or constitute sufficient grounds for justification. True righteousness, for Paul, stems from faith in God, leading to virtues like love, kindness, and patience, which are not produced by observing ceremonial commandments alone. Paul's discussions of righteousness often appear in polemical contexts, particularly when debating Jewish concerns and the Mosaic law, suggesting he adopted the language of his opponents to reframe his own views. He argues that the law, due to human weakness, was incapable of overcoming sin in the flesh and bringing about the deep transformative righteousness God desires. This righteousness is now brought about through Christ and faith, as a free gift.
Topic 8: Understanding "The Righteousness of God" (Dikaiosyne Theou) The phrase "the righteousness of God" (dikaiosyne theou) has been a subject of much debate among scholars. While traditionally interpreted as an objective genitive referring to the forensic status of righteousness believers attain before God, a common alternative views it as a subjective genitive, referring to God's saving activity or faithfulness. The sources argue that in many Pauline passages, this phrase is best understood as a righteousness that originates from or is given by God, and also as the righteous way of living that truly conforms to His will. It is described not as something God infuses into believers in a mystical sense, but as a way of life that God brings about in them through the gospel, Christ, the Holy Spirit, and the community of believers. This interpretation aligns with passages outside Paul's epistles, where "the righteousness of God" is presented as something to actively seek and do. When Paul speaks of the "righteousness of God," he emphasizes that this righteous conduct is brought about by God and aligns with His will as now defined through Jesus. He also uses the phrase to distinguish this divine righteousness from other conceptions, such as righteousness based on Mosaic law observance. Thus, when Paul speaks of Israel failing to attain the "righteousness of God" despite pursuing a "law of righteousness," he implies they sought a way of life through law-observance that was not ultimately brought about by faith in Christ, who is the goal of the law for believers.
Topic 9: Understanding "The Faith of Christ" (Pistis Christou) or "Christ-Faith" Another debated phrase is "the faith of Christ" (pistis Christou), often translated as "faith in Christ." However, some scholars interpret it as Christ's own faithfulness. The sources suggest that Paul may have used this phrase to differentiate between a general faith in God, characteristic of all who believed in the God of Israel, and a more specific faith centered on Christ as the Son of God. While this faith undoubtedly involved believing in Christ, it extended beyond that, encompassing belief in all that God had done and would continue to do through Christ, such as sending His Son, raising Him from the dead, and establishing the church. Therefore, the best translation proposed is "Christ-faith," understood as a genitive of content, similar to other Pauline phrases like "the word of Christ" or "the gospel of Christ," meaning the word or gospel concerning Christ. While Paul acknowledges Christ's faithfulness and obedience to God throughout His life, the sources explain that the way this leads to the salvation of others is not through mystical participation or mere imitation. Instead, Christ's faithfulness led God to exalt Him as Lord, enabling Him to establish the church where all are committed to living under His lordship with the same faith, love, and obedience seen in Him. Thus, "the righteousness of God through the faith of Jesus Christ" refers to the righteous way of living brought about in believers through their faith in God's actions concerning Christ, which serves as the source of their new righteous life.
Topic 10: Justification, God's Judgment, and the Scope of Salvation In Paul's thought, justification is understood as being declared righteous, not necessarily acquitted or declared sinless. When God justifies believers, He recognizes their commitment to living in conformity with His will and, on that basis, overlooks their sins. Critically, this conformity and righteousness are themselves gifts from God, brought about through the faith He creates in them. This means salvation and all that God accomplishes in believers are free gifts, not earned merits. Paul's view on God judging all by their works, which appears problematic for traditional forensic views, is consistent with Jewish thought: works reveal the heart's commitment to God's will. God searches hearts and deeds to see if individuals are committed to doing what is good and right. This commitment leads to righteousness and well-being, both in this life and the life to come. The sources also clarify Paul's logic regarding condemnation: those who practice behaviors he condemns cannot inherit God's reign not simply because God will condemn them, but because their behavior is incompatible with the nature of the future world characterized by justice, peace, and joy. It is not that God's righteous nature cannot tolerate sin, but that the future life itself cannot accommodate behaviors destructive to its inherent well-being. Therefore, salvation depends on a way of life that makes well-being possible, and God's approval depends on Him seeing that way of life in people. Furthermore, the sources state that Paul never explicitly affirms that only those who believe in Christ will be saved. Passages like Romans 2:6-16 suggest that both Jews and gentiles who "do good, avoid evil, and obey the truth" can achieve glory, honor, and peace in the age to come, even without knowing or believing in Christ. Paul's proclamation of the gospel is not because it's the only path to salvation, but because it offers the fullness of wholeness, well-being, and righteousness that God desires for all. While other forms of righteousness exist, none compare to the transformative gift found through Christ-faith.