One Concept for Paul and Two Words in English
Whole theologies have been formed and rampant misunderstandings have deeply entrenched, all on account of this one little Greek word: δικαι- [dikai-]. In Greek, this one root word forms the verbs, nouns, and all other parts of speech, which are then later translated into various words in English: justification, justice, justify, to judge, righteousness, the righteous ones, upright.
Our understanding of St. Paul will increase dramatically simply by finding a way to read him with his original word choice, not using two words in English for one concept for St. Paul. In the passages below, all from Romans, every time St. Paul chooses a word built on that Greek root, it will be replaced with “DIKAI”, instead of using an English word, so we do not fill in our English nuance of the word; any lowercase additions on the front or end of DIKAI are to indicate the verb tense or a prefix. I have found it quite beneficial to understanding St. Paul's meaning.
[Commentary in red. In verse 4, Paul brings up “wages” and “debt”, after mentioning DIKAI for Abraham. Watch these terms throughout, because Paul is working up to 6:23 at the end of these passages.]
CHAPTER 4
1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was DIKAIed by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for DIKAI.” 4 Now to him who works, the wages are not counted as grace but as debt.
5 But to him who does not work but believes on Him who DIKAIs the ungodly, his faith is accounted for DIKAI, 6 just as David also describes the blessedness of the man to whom God imputes DIKAI apart from works:
7 “Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
8 Blessed is the man to whom the Lord shall not impute sin.”
[It would be easy to equate DIKAI with someone who (in the Prophet David’s words) does not practice “lawless deeds”, but if we look closely at verses 6-8, DIKAI is equated, rather, with the blessed: the ungodly are DIKAIed, faith is accounted as DIKAI, and the forgiven are blessed. St. Clement, Pope of Rome, right after quoting these same verses from the Psalms, also equates DIKAI with blessedness: “This [psalm’s] declaration of blessedness was pronounced upon those who have been chosen by God through Jesus Christ.” This connection continues in verse 9.]
[It would be easy to equate DIKAI with someone who (in the Prophet David’s words) does not practice “lawless deeds”, but if we look closely at verses 6-8, DIKAI is equated, rather, with the blessed: the ungodly are DIKAIed, faith is accounted as DIKAI, and the forgiven are blessed. St. Clement, Pope of Rome, right after quoting these same verses from the Psalms, also equates DIKAI with blessedness: “This [psalm’s] declaration of blessedness was pronounced upon those who have been chosen by God through Jesus Christ.” This connection continues in verse 9.]
9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for DIKAI. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the DIKAI of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that DIKAI might be imputed to them also, 12 …
13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the DIKAI of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression.
16…17…18…19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. 20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for DIKAI.”
23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our DIKAI.
CHAPTER 5
1 Therefore, having been DIKAIed by faith, we have peace with God through our Lord Jesus Christ, 2…3…4…5…
6 For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a DIKAI man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been DIKAIed by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
[In the previous verses, 9-11, he connects the meanings of DIKAI and ‘reconcile’ and ‘reconciliation’. And in the following passage, Paul is contrasting the process of judgment which brings condemnation over against the free gift resulting in DIKAI.]
12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— 13 (...14…15 But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. 16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in DIKAI. 17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of DIKAI will reign in life through the One, Jesus Christ.)
13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the DIKAI of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression.
16…17…18…19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. 20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, 21 and being fully convinced that what He had promised He was also able to perform. 22 And therefore “it was accounted to him for DIKAI.”
23 Now it was not written for his sake alone that it was imputed to him, 24 but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, 25 who was delivered up because of our offenses, and was raised because of our DIKAI.
CHAPTER 5
1 Therefore, having been DIKAIed by faith, we have peace with God through our Lord Jesus Christ, 2…3…4…5…
6 For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a DIKAI man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been DIKAIed by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
[In the previous verses, 9-11, he connects the meanings of DIKAI and ‘reconcile’ and ‘reconciliation’. And in the following passage, Paul is contrasting the process of judgment which brings condemnation over against the free gift resulting in DIKAI.]
12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— 13 (...14…15 But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. 16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in DIKAI. 17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of DIKAI will reign in life through the One, Jesus Christ.)
[We need to keep the previous passage in mind when reading what follows. It can sound like DIKAI is the antonym for offense, thus a legal interpretation, but Paul is still using DIKAI as he did in the previous passage: judgment is to condemnation as the free gift is to DIKAI. This is the same way DIKAI is used in the Epistle of Barnabas, “God’s DIKAIs toward you are so great and rich…so deeply implanted is the grace of the spiritual gift that you have received!”]
18 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s DIKAI act the free gift came to all men, resulting in DIKAI of life. 19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made DIKAI.
20 Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, 21 so that as sin reigned in death, even so grace might reign through DIKAI to eternal life through Jesus Christ our Lord.
[v.21 This is what Paul has been working up to: DIKAI and death are antonyms, not DIKAI and judgment or condemnation. And now we see Paul take up the topic of Christ’s death.]
CHAPTER 6
6 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
[Take note of the upcoming DIKAI in 6:7, “DIKAIed from sin”, a different application. And notice how DIKAI as the opposite of death is further developed here.]
5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been DIKAIed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of anti-DIKAI to sin, but present yourselves to God as being alive from the dead, and your members as instruments of DIKAI to God. 14 For sin shall not have dominion over you, for you are not under law but under grace.
[The instruments of God just mentioned is the same wording that St. Polycarp uses when he says, “let us arm ourselves with the weapons of righteousness, and…teach ourselves to follow the commandment of the Lord.”]
15 … 16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to DIKAI? 17 ... 18 And having been set free from sin, you became slaves of DIKAI. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of DIKAI for holiness.
20 Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, 21 so that as sin reigned in death, even so grace might reign through DIKAI to eternal life through Jesus Christ our Lord.
[v.21 This is what Paul has been working up to: DIKAI and death are antonyms, not DIKAI and judgment or condemnation. And now we see Paul take up the topic of Christ’s death.]
CHAPTER 6
6 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
[Take note of the upcoming DIKAI in 6:7, “DIKAIed from sin”, a different application. And notice how DIKAI as the opposite of death is further developed here.]
5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been DIKAIed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of anti-DIKAI to sin, but present yourselves to God as being alive from the dead, and your members as instruments of DIKAI to God. 14 For sin shall not have dominion over you, for you are not under law but under grace.
[The instruments of God just mentioned is the same wording that St. Polycarp uses when he says, “let us arm ourselves with the weapons of righteousness, and…teach ourselves to follow the commandment of the Lord.”]
15 … 16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to DIKAI? 17 ... 18 And having been set free from sin, you became slaves of DIKAI. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of DIKAI for holiness.
[In this reference, DIKAI is set in opposition to lawlessness. By that, we need not interpret DIKAI as law-abiding, but rather as ‘aligned with God’, upright, or ‘alive/living in Christ’.]
20 For when you were slaves of sin, you were free in regard to DIKAI. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
[Having understood DIKAI as somehow opposite to ‘death’, this last, quite famous, verse can be seen from a new perspective: DIKAI is this ‘eternal life in Christ Jesus our Lord’.]
In listening to the most recent "Lord of Spirits" podcast (13 Jan 2022 episode), Fr. Stephen de Young made a point that directly relates to this post, and somewhat calls some of the underlying assumptions into question. We cannot assume that just because all these words use the same root that they all have the same meaning, connotation, or usage. To suggest such, I would properly need to study all usages of, what I call, DIKAI, in St. Paul's writings. I did not do that.
ReplyDeleteHowever, I will leave this post as it stands. Even without the additional research, it is helpful to see the text from a slightly different perspective, which is ultimately the point of this post, anyway.