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"God's Restorative Justice"

David Capes
By David Capes
October 21, 2012

There is a phrase in Paul’s letters that is notoriously difficult to translate.  It occurs at key moments in major letters like Romans and 2 Corinthians.  Most often the phrase is translated into English as “the righteousness of God.”  In The Voice we chose to translate it differently.  Any idea why?

Notice how the New American Standard Version renders Romans 1:16-17: 

                 16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

            17For in it [the gospel] the righteousness of God is revealed from faith to faith; as it is written” But the righteous man shall live by faith.”

Now Romans 3:21-22 (NASV):

            21But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,

            22even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; . . .

Now I must admit that I like the NASV translation; I have preached from it for years.  It is probably the most literal translation into English we have.  If you have the time, interest, and skill in doing a word study, it is an important translation to have around. Unfortunately, it tends to obscure the meaning of important phrases.  People without a background in Scripture may be left scratching their heads.

So what does “the righteousness of God” refer to?  It is an important question.  Without getting that straight you can’t make heads or tails out of what Paul is saying in these key passages.  Scholars, by the way, have been debating the significance of this phrase in these letters for centuries.  So it is no easy task.

When we were translating THE VOICE, we spent a great deal of time working through Paul’s language in these passages.  We ended up with what I think is a faithful and helpful rendering.  Here is The Voice translation of Romans 1:16-17:

                 16For I am not the least bit embarrassed about the gospel.  I won’t shy away from it, because it is God’s power to save every person who believes: first the Jew, and then the non-Jew.  17You see, in the good news, God’s restorative justice is revealed.  And as we will see, it begins with and ends in faith.  As the Scripture declares: “By faith the just will obtain life.”  

Now Romans 3:21-22:

       21But now for the good news: God’s restorative justice has entered the world, independent of the law.  Both the law and the prophets told us this day would come.  22This redeeming justice comes through the faithfulness of Jesus, the Anointed, who makes salvation a reality for all who believe—without the slightest partiality.

Now, we think this translation may help shed light on what Paul is getting at here in these verses.  Still we decided to put some commentary with it to help people think through it.

The phrases “God’s restorative justice” and “this redeeming justice” refer to the same reality.  For Paul the good news—the gospel—is located in history in the incarnation and sacrificial death of Jesus. By “God’s restorative justice” Paul means first that justice and rightness belong to God; they reflect his character.  God, and no one else, determines what is right and what is just.  But as we all know, character is reflected in action.  “Justice” and “righteousness” are nouns of action.  This means that God’s justice must express itself in some way.  So it is in the nature of a just God to act, to restore, to redeem, to repair the world.  This God did primarily through His Son, Jesus the Anointed, the Liberating King. 

Paul would not shy away from these bold claims.  The Gospel is power.  It is God’s power to restore the world to what it can and ought to be.  But how do we get in on what God is doing?  Well, Paul says, it begins with and ends in faith.  It begins with God’s faithfulness to His creation, then His covenant people.  It continues with Jesus’ faithfulness to God to enter our broken realm to give Himself in love to begin its repair.  It ends with us, hearing and responding in faith and following faithfully in his footsteps. 

Now read the passage again with these things in mind.  Do you see it?  Did you get it?  Recognize that from the beginning God has been at work to restore our world so badly damaged by sin and corruption.  Understand Jesus’ important place in that fantastic drama.  Now it’s our turn to step into the story of Scripture.  Take your place, follow Him and you will find life.

 

 

 

 

 


David Capes lives in Texas and is the Thomas Nelson Research Professor at Houston Baptist University. He earned his Bachelor's Degree in Religion at Mercer University in Atlanta, his Master's in Divinity and his doctorate in New Testament at Southwestern Baptist Theological Seminary in Texas. He is the author of numerous publications and is one of the top scholars and writers for The Voice.

Comments

Graham Douglas-Meyer said...
October 22, 2012
David,

thanks for your explanation about the use of this phrase in The Voice translation. The thing is that The teaching that has developed around the word righteousness becomes muddied with this new phraseology.

As a minister I have taught the word righteousness as the ability to be in right-standing with God; not by any work of my own; but by the work of the redemptive power of Christ in his sacrifice; journey to Hell itself and eventually his resurrection from the dead. This redemptive work replaced our righteousness which was as good as filthy rags with his own; as a free gift; raising us up to sit with him.

This by no means undermines the need for us to live our lives by Faith. But, what it does, is it enables us to approach the life of a Christian who is; thought the acceptance of that sacrifice, to feel a sense of entitlement (or a boost) to the thought that we actually can use our faith.

It is this sense that I feel lacking in the phrase "God’s restorative justice."

Perhaps it is simply a matter of my not quite grasping the concept. However, Any translation that opens up the contextual application and origin of the scriptures has a good place iin My life.

Kind regards
Graham

Chad Whitley said...
October 23, 2012
Dr. Capes--thank you so much for such a cogent and powerful explanation of God's restorative justice! I will admit to being a bit puzzled when I saw this translation for the first time, but you unpacked it in a way that made perfect sense to me. The more I read The Voice Bible, the more I like it. Thanks again.
david said...
October 23, 2012
Graham,
Thanks for your comment. The word "righteousness" is difficult to understand. In part that is because the word can be used in more than one way. When Jesus talked about "righteousness" in the Sermon on the Mount (Matthew 5-7)--remember Jesus spoke Aramaic so the word choice is Matthew's--he meant something different by it than Paul. I would argue the word is more than giving us right standing. It is that but more; it points to the fact that God is making us right, fixing what is broken, restoring what is marred. Yes, we are given right-standing as a gift but that gift fundamentally transforms us to make us and the world we live in "right." N. T. Wright uses the phrase "setting the world right" to deal with this important phrase. Remember, we did this translation for people who aren't regular Bible readers. These folks don't have pastors or commentaries. We hope they will be able to grasp much of what Paul says through this new translation.
david said...
October 23, 2012
Graham,
Thanks for your comment. The word "righteousness" is difficult to understand. In part that is because the word can be used in more than one way. When Jesus talked about "righteousness" in the Sermon on the Mount (Matthew 5-7)--remember Jesus spoke Aramaic so the word choice is Matthew's--he meant something different by it than Paul. I would argue the word is more than giving us right standing. It is that but more; it points to the fact that God is making us right, fixing what is broken, restoring what is marred. Yes, we are given right-standing as a gift but that gift fundamentally transforms us to make us and the world we live in "right." N. T. Wright uses the phrase "setting the world right" to deal with this important phrase. Remember, we did this translation for people who aren't regular Bible readers. These folks don't have pastors or commentaries. We hope they will be able to grasp much of what Paul says through this new translation.
Micah Schmidt said...
October 23, 2012
Pr. Douglas-Meyer, I think I understand what you're saying, but let me phrase it differently to make sure. Within my own tradition, we speak of a vertical righteousness before God and a horizontal righteousness before others. The first righteousness is passive only (received from God), the other is active. The first is inward, the other is outward. Furthermore, it is this passive righteousness that enables one to be actively righteous. That is, when God restores/rightens our relationship with Himself, He liberates us to restore our relationships with others, and indeed all creation. And you feel that "God's restorative justice" takes away this dual nature of righteousness. Is this what you mean?

Dr. Capes, kudos on the wording "...thru the faithfulness of Jesus." This too is a slightly ambiguous phrase in Greek, but the context clearly shows your rendering is correct.
Chad Whitley said...
October 23, 2012
Dr. Capes--thank you so much for such a cogent and powerful explanation of God's restorative justice! I will admit to being a bit puzzled when I saw this translation for the first time, but you unpacked it in a way that made perfect sense to me. The more I read The Voice Bible, the more I like it. Thanks again.
Chad Whitley said...
October 23, 2012
Dr. Capes--thank you so much for such a cogent and powerful explanation of God's restorative justice! I will admit to being a bit puzzled when I saw this translation for the first time, but you unpacked it in a way that made perfect sense to me. The more I read The Voice Bible, the more I like it. Thanks again.
david said...
October 23, 2012
Micah,
Thanks for sharing the way your tradition handles this theologically significant term. I appreciate the explanation. It will help me in the future think about "righteousness" more completely.

On the "faithfulness of Jesus." This was a battle that I won. I didn't win them all. As you know, most modern translations render this "faith in Jesus." While I think Paul does speak to that in places, in several places I think "the faithfulness of Jesus" is the right way of dealing with the text. BTW, the King James had it right on several of these.
david said...
October 24, 2012
Chad,
Thanks for your comment and enthusiasm for the project. The phrase often translated "the righteousness of God" is not easy to unpack. Scholars debate its significance. Still, when you do a translation, you can't sit on the fence and say "maybe it's this" or "maybe it's that." I do think our choice of "God's restorative justice" fits within Paul's overall theology, the contexts of Romans and 2 Corinthians (where the phrase is found), and within the great story of love and redemption that is the Bible.
david said...
October 24, 2012
Chad,
Thanks for your comment and enthusiasm for the project. The phrase often translated "the righteousness of God" is not easy to unpack. Scholars debate its significance. Still, when you do a translation, you can't sit on the fence and say "maybe it's this" or "maybe it's that." I do think our choice of "God's restorative justice" fits within Paul's overall theology, the contexts of Romans and 2 Corinthians (where the phrase is found), and within the great story of love and redemption that is the Bible.
david said...
October 24, 2012
Chad,
Thanks for your comment and enthusiasm for the project. The phrase often translated "the righteousness of God" is not easy to unpack. Scholars debate its significance. Still, when you do a translation, you can't sit on the fence and say "maybe it's this" or "maybe it's that." I do think our choice of "God's restorative justice" fits within Paul's overall theology, the contexts of Romans and 2 Corinthians (where the phrase is found), and within the great story of love and redemption that is the Bible.
Chad Whitley said...
October 25, 2012
Hi, Dr. Capes! I noticed that there's been a few comments on Facebook about the decision to translate "sozo" (normally rendered "save/saved") as "liberate' (e.g., the story of Zaccheus in Luke 19:1-10--"For the Son of Man came to seek and to liberate the lost." I wonder if you might shed some light on the process the team followed to arrive at this decision? It would seem to me that "liberate" and "save" have nuances that make them not quite synonymous (but perhaps I am mistaken. It happens. A lot. :))

I noticed that it happens quite a bit in Luke, and some in Mark--but I haven't researched the matter deeply enough to know if the rendering shows up elsewhere.

Chad Whitley said...
October 25, 2012
Hi, Dr. Capes! I noticed that there's been a few comments on Facebook about the decision to translate "sozo" (normally rendered "save/saved") as "liberate' (e.g., the story of Zaccheus in Luke 19:1-10--"For the Son of Man came to seek and to liberate the lost." I wonder if you might shed some light on the process the team followed to arrive at this decision? It would seem to me that "liberate" and "save" have nuances that make them not quite synonymous (but perhaps I am mistaken. It happens. A lot. :))

I noticed that it happens quite a bit in Luke, and some in Mark--but I haven't researched the matter deeply enough to know if the rendering shows up elsewhere.

david said...
October 26, 2012
Chad,
Thanks. I'm actually writing a blog post on that topic. It would take too long in a comment like this. Thanks for the reminder. It has a lot to do with the foundational sermon in Luke 4:16-30.
david said...
October 26, 2012
Chad,
Thanks. I'm actually writing a blog post on that topic. It would take too long in a comment like this. Thanks for the reminder. It has a lot to do with the foundational sermon in Luke 4:16-30.

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