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Justification
Jastification
Paaline Text} Interpreted in the Ligl)t of tt>e
Old and Nev Testament^

by

MARKUS BARTH

translated by A . M . Woodruff III

Wipf & Stock

P U B L I S H E R S
Eugene, Oregon
Translated from the German Rechtfertigung (Theologische Studien
90), copyright 1969 by the E V Z Verlag, Zurich, Switzerland. The
same study has appeared in the Analecta Biblica (1970) of the
Pontifical Biblical Institute, Rome.

Wipf and Stock Publishers

199 W 8th Ave, Suite 3
Eugene, O R 97401

Justification
By Barth, Markus
Copyright© 1971 by Barth, Markus
I S B N : 1-59752-850-1
Publication date 8/1/2006
Previously published by William B . Eerdmans Publishing Co., 1971
Contents

A Note on the Literature 7

Introduction: A Threefold Experiment 11

1. Justification as a juridical act 11
2. The O l d Testament as a methodological key 14
3>. Narration with wonder arid admiration 2\

FIVE ASPECTS O F GOD'S J U D G M E N T

The First D a y . The Last Judgment Is at Hand 25

1. There is but one judge, G o d 25
2. The Gentiles are convicted 27
3. The Jews are condemned 28
4. There are n o exceptions 31
5. Is This a Pyrrhic victory for G o d ? 33
The Second Day: The Mediator Is Appointed, A c t s , a n d Dies 35
1. The advocate is appointed 35
2. Jesus Christ comes, demonstrating
faithfulness to G o d and men 38
3. He confesses man's sin and reveals his predicament 40
4. He intercedes, and his intercession becomes a sacrifice 42
5. The advocate is allowed to die ignominiously 45
Interlude: Black Thoughts A b o u t the Death 49
The Third Day: The Judge's Love and Power Reverse Death 51
1. G o d raises up the advocate 51
2. The Father proves faithful to the Son 53
3. Christ's mediating work is justified and confirmed 54
4. The resurrection is felt all over the world 55
5. C o n d e m n e d men are raised with Christ 56

5
 JUSTIFICATION

The Fourth D a y : The Verdict Is Carried O u t

1. Right has might, as the Spirit demonstrates
2. judgment becomes gospel and
constables become apostles
3. The Judge receives praise, which is faith
4. Faith takes form in community and love,
in confession and joy
5. The Judgment is celebrated
in baptism and the Lord's supper
The Fifth Day: The Last Day Is Still to C o m e
1. The Judgment will be in the hands o f Jesus C h
2. Heaven and earth will be created anew
3. Man himself will be revealed and glorified
Indexes
A Rote on the Literature

In addition to dictionary and wordbook articles on justice, righ­

teousness, judgment, justification, and the like, the following litera­
ture has proved to be especially important for this study:

Barth, Karl. "Church and State," in Community, State, and Church:

Three Essays (pp. 101-49). New Y o r k : Doubleday (Anchor),
1960.
. Church Dogmatics (Vol. I V , Part I, paragraph 61). Edinburgh:
T . & T . Clark, 1956.
Bligh, J . Galatians (esp. pp. 197-224). L o n d o n : S t Paul Publications,
1969.
Bornkamm, G . " D i e Frage nach der Gerechtigkeit G o t t e s , " in Das
Ende des Gesetzes (pp. 196ff.). Munich: C h r . Kaiser Verlag,
1952.
Braun, H . Gerichtsgedanke und Rechtfertigung bei Paulus. Leipzig:
J . C . Hinrichs, 1930.
Bultmann, Rudolf. Theology of the New Testament ( V o l . II, pp.
270ff.). New Y o r k : Scribners, 1955.
. "Zur Auslegung von G a l . 2, 15-18," in Ecclesia semper refor­
mando (special issue of Evangelische Theologie for E . Wolf,
1952, pp. 41 ff.).
. "Dikaiosyne Theou," Journal of Biblical Literature, LXXXII1
(1964), 12ff.
Cambier, J . L'évangile de Dieu selon l'épftre aux Romains, Vol. I
{Studio Neotestamentica 3). Louvain: Desclée de Brouwer,
1967.
Dantine, W. Die Gerechtmachung des Gottlosen. M u n i c h : Chr. Kai­
ser Verlag, 1959.

7
 JUSTIFICATION

. " D i e Rechtfertigungslehre als Aufgabe der gegenwärtigen

systematischen Arbeit," Evangelische Theologie, X X I I I (1963),
245ff.
Descamps, A . Les Justes et la justice (pp. 273ff.). G e m b l o u x :
Editions J . Duculot, S . A . , 1950.
Dodd, C . H . The Bible and the Greeks (2d ed., p p . 42ff.). London:
Hodder and Stoughton, 1935.
Iwand, H . Rechtfertigungslehre und Christusglaube (3d ed.; Theolo­
gische Bücherei 14). Munich: Chr. Kaiser Verlag, 1966.
Jepsen, A . "Zdq und Zdqh im Alten Testament," in Gottes Wort
und Gottes Land (Festschrift for H . W. Hertzberg, ed. H . Re-
ventlow), p p . 367ff. Göttingen: Vandenhoeck und Ruprecht,
1965.
Jeremias, J . The Central Message of the New Testament (pp. 51-70).
New Y o r k : Scribners, 1965.
Johnson, S . "Paul and I Q S , " Harvard Theological Review, CXVIII
(1955), 157ff.
Kasemann, E . " G o d ' s Righteousness in Paul," in The Bultmann
School of Biblical Interpretation: New Directions? (Vol. 1 of
Journal for Theology and the Church, pp. 1 0 0 f f . ) . New Y o r k :
Harper, 1965.
Kertelge, K. Rechtfertigung bei Paulus. Münster: Aschendorff, 1967.
Koch, K . SDQ im AT. Dissertation for the University of Heidelberg,
1953.
Küng, Hans. Justification. New Y o r k : Nelson, 1964.
Lyonnet, S . "Justification, Judgement, R e d e m p t i o n , " in Littérature
et théologie paufiniennes (pp. 166ff.). L o u v a i n : Desclee de
Brouwer, 1960.
Müller, C . Gottes Gerechtigkeit und Gottes Volk. Göttingen: V a n ­
denhoeck und Ruprecht, 1964.
von R a d , G . Theology of the Old Testament ( V o l . I, pp. 370ff.,
383ff.). New Y o r k : Harper, 1962.
Rupp, G . The Righteousness of God. New Y o r k : Philosophical
Library, 1953.
Schulz, S . " Z u r Rechtfertigung aus Gnaden in Qumran und bei
P a u l i s , " Zeitschrift für Theologie und Kirche, L V I (1959),

8
 A NOTE ON THE LITERATURE

Schmid, H . H . Gerechtigkeit als Weltordnung. Tübingen: J . C . B .

Mohr, 1968.
Snaith, N . H . The Distinctive Ideas of the Old Testament (pp.
161ff.). L o n d o n : Epworth, 1953.
Stuhlmacher, P. Gerechtigkeit Gottes bei Paulus. Göttingen: Van-
denhoeck und Ruprecht, 1965.

9
Introduction:

(3 Threefold Experiment

The Basel historian Franz Overbeck was convinced that no

modern man could understand Paul, let alone agree with him. If a
man presumed to understand, this was evidence to Overbeck that he
did not. N o one, not even a professor, is excused from this harsh
judgment; nevertheless, this monograph will present an experiment
in Pauline exegesis that attempts to come to some sort o f under­
standing. Three things are tried out in this experiment: (1) a one­
sided thesis, (2) a method o f investigation that is generally neglected
today, and (3) a not-very-customary way o f presenting what Paul has
to teach.

1. J ustification as a juridical act

Theme and thesis: The justification of which Paul speaks in

Galatians, Romans, and Philippians is to be understood as a juridical
process. In speaking o f justification, Paul may have consciously used
concepts and images that suggest a juridical decision, its pre-condi­
tions, its execution, and its consequences. It is generally agreed that
all the Pauline assertions about righteousness, justification, gospel,
faith, salvation, and life hang together. Why not, for once, present
them as hanging together by virtue o f their roles in a single juridical
event?
Reformation and post-Reformation theology, indeed, had a great
deal to say about the "forensic" character o f justification. The word
"forensic," however, was used only in a restricted sense to indicate
that G o d ' s righteousness was fully credited to man's account and to
exclude the notion o f an inherent or infused righteousness deserving

11
 JUSTIFICATION

of G o d ' s acknowledgment. The Reformers and their successors made

a distinction between declaring that a man is righteous and making
him righteous. They intended to rule o u t every possible claim that
justification either preceded or followed human merit. Justification
meant that a man was looked upon by G o d and treated by him "as
if" he himself had fulfilled what the obedient S o n o f G o d , Jesus
Christ, had done. Thus that act o f G o d counted as "forensic" in
which G o d simply gave righteousness to the evildoer by declaration,
in spite o f man's being dead in sin. In the International Critical
Commentary this "justification" is called a legal f i c t i o n . 1

This criticism o f Paul or o f his interpreters might hold up on the

assumption that what G o d does in judging and pronouncing follows
a course analogous to that o f human justice and is bound to the
same criteria. T h e Reformers, however, did not wish to claim that
justification corresponds to earthly juridical practice or that it could
be a model for it. Theologians like Luther distinguished "divine
righteousness" so sharply from earthly justice that the two could not
meet in either the historical or the ethical realm—and certainly not
in the juridical. A number o f recent interpreters—especially C . H .
Dodd in his commentary on Romans, but also S . Lyonnet, J .
Jeremias, and J . Cambier (see the note on the literature)-have taken
the position that justifying and judging are different things in Paul.
On this view, justification is an act o f fatherly mercy and creative
salvation that has nothing t o d o with judgment and therefore cannot
properly be characterized by terms from the juridical sphere.
The gracious and saving character o f G o d ' s righteousness and o f
the miracle o f the justification o f the sinner cannot possibly be
questioned in the following. However, with all d u e respect for the
intention and arguments o f the modern interpreters we have named,
we will attempt to show that Paul's theology " i s essentially the­
2
o d i c y , " as M . Dibelius states. Why else should the Apostle, trained

' The formula "as if" appears, for example, in the Heidelberg Catechism,
Q. 60. W. Sanday and A . C . Headlam may have such a formulation in mind
when they speak of a "fiction"; Romans, International Critical Commentary
(New York: Scribners, 1902), p. 367.
M. Dibelius and W. G . Kummel, Paul (New York: Longmans, Green,
2

1953), pp. 63-66; M. Dibelius, "Glaube und Mystik bei Paulus," in Botschaft
und Geschichte (Tubingen: J . C . B. Mohr, 1956), II, 94ff., esp. 106-111;
"Paulus und die Mystik," loc. cit., pp. 134ff., esp. p. 140.
12
 A THREEFOLD EXPERIMENT

as a rabbi and a jurist, use the concepts o f righteousness (=justice)

and justification, when these terms evoke unmistakable juridical
associations in O l d Testament, rabbinic, apocalyptic, and even mod­
ern thought? If Paul had not intended to talk about a juridical
dispensing of divine justice, he might have chosen a terminology that
simply expressed fatherly omnipotence and love. In any case, we
shall assemble his assertions about God's.righteousness, judgment,
and justification and present the implications o f these. Our synoptic
view of the pertinent utterances of Paul and other biblical authors
will speak for or against itself.

The material we shall survey is limited; not all o f Paul's theology

deals with justification or is subsidiary to it. The A p o s t l e ' s doctrine
of justification is variously judged to be the center o f his preaching,
one o f many equally important parts of it, a lesser crater in the
central crater o f salvation, or no more than an incidental doctrine
called into being by the historical necessity to polemize against a
certain (supposedly Jewish) heresy.

It is certain, though, that justification and its attendant vocabu­

lary, images, and comparisons occupy a prominent place in Paul's
teaching. Alongside it are the doctrines o f reconciliation, adoption,
sanctification, and Christ's body, not to mention the so-called mysti­
cal features o f Paul's thinking and teaching. Alongside juridical
metaphors the Apostle uses imagery from the political, cultic, social,
familial, biological, technological, and athletic realms. Paul's theol­
ogy can be interpreted from the viewpoint o f the liberation from
Egypt (or the ransoming o f slaves), o f the Messiah's enthronement
and victory over his enemies, o f the uniting o f Jews and Gentiles and
the reconciliation with G o d , of adoption and house rules, o f incar­
nation and the formation o f a body, o f building and edifying, of
planting and growth, o f following in the master's footsteps, of
running a course in the arena, or o f waging a war. The gospel o f
justification is but one o f many formulations that Paul gives to the
message o f Christ.

In Romans 1:16-17, Paul declares that this message o f Christ is his

one and only concern. This essay will look at its formulation only in
the gospel o f justification. Even if justification is o n l y one element
among others in Paul's theology, it is certainly not the least impor-

13
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