Yet we know that no
one is justified by the works of the law but by the faithfulness of Jesus
Christ. – Galatians 2:16a (NET)
This phrase is
proceeded by an important one that assists in the creation of context and
understanding of the terms that Paul is going to be employing in what is to
follow from this statement. Paul had written, “We are Jews by birth and
not Gentile sinners” (2:15). When
examining this issue, it is paramount to bear in mind that Paul prefaces talk
of being justified by speaking of Jews and Gentiles.
This issue of
justification is terribly significant and important. It was important
before Jesus and is important after Jesus. Yes, though it seems to come
to the fore after Jesus, it must be said that it was important for Jews before
the Christ-event, and was and is important for all people (both Jews and
Gentiles) after the Christ-event. As
Paul’s letters are read, it is incumbent upon the reader to remember that he
was writing after the Resurrection, in the early years of Christ’s church, and
that the terms that he employs carry a specific meaning and connotation for the
time period in which they were written.
Understanding the
relevance of time-specific meanings is equally important for all of
Scripture. If one holds to that as a standard, then greater comprehension
should be able to be achieved. Ironically, it is this time specific
relevance that provides the Scriptures with their element of timelessness and their
universal application, as examining the Word of God in this way will make
personal applications far more appropriate, effective, interesting, and
exciting.
Defining terms then,
it is proper to begin with justification, or being “justified” as Paul
writes. Justification, as Paul, his fellow countrymen, and the earliest
members of the Christ community would understand, specifically had to do with
being in a positive covenant standing before God, or with having a positive
covenant status. Because the Creator God’s “righteousness” (which is spoken
of so often) can perhaps be best defined as His “covenant faithfulness,”
righteousness is intimately connected with covenant. Thus, “justified” can also be presented as
being “righteous.” Therefore, if one is justified, or is going to
experience justification, then one must be adhering to the marks and
requirements of the covenant that have been put in place by the covenant God
Himself.
This issue of
covenant status can be quickly traced through the Hebrew Scriptures.
Though the term is not used, one can find the first covenant with Adam in the
garden. The Creator God is said to have told Adam, essentially, “If you
do this, then this is what will happen.” That is a covenant. Of
course, Scripture records how that went for Adam, for all of creation, and for
every divine-image-bearing creation that would follow in Adam’s wake. The
Creator God’s righteousness (His faithfulness to His covenant and its mutual
demands) was put on display as a result of Adam’s actions.
He was faithful to
the covenant that He made with Adam. Immediately following what has come
to be known as “the fall,” the Creator God spoke of another covenant concerning
the serpent and the seed of the woman. The earliest of those that came to
believe in Jesus as the Christ, came to recognize that their God was faithful
to fulfill this particular covenant as well, doing so through Jesus, and thereby
came to connect this covenant that is connected with justification for His
people (making them righteous).
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