Channels, Fall 2016

Channels • 2016 • Volume 1 • Number 1 Page 35 21; 3:11,21; 5:4; Phil. 3:6,9; Titus 3:5).” 61 According to Schreiner, the focus here is not on how one defines “works of the Law” but on the knowledge that one does not stand in the right with God by the means of “works” or “works of the law.” Thus, the Apostle Paul is fun- damentally addressing a soteriological issue, man and woman are not innocent before God by the means of their works. 62 In addition, Paul uses the terms “works” and “works of righteousness” as synonyms to “works of the Law (Rom. 3:21; 28; Gal. 2:16).” For example, in Ephesians 2:8, Paul says, “ For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Fur- thermore, Paul says in Titus 3:5, “He saved us, not because of works done by us in right- eousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” In both passages, you can see Paul is clearly speaking about the individ- ual’s salvation by the means of “faith” and not “works.” Second, Schreiner argues that “justi- fication regularly appears in soteriological contexts and therefore focuses on how one is saved.” 63 In Romans 1:17 and 2:12-13, we see that the “righteous shall live by faith (1:17).” In this verse, “live” refers to eschatological life, eternal salvation. Likewise, justification is pronounced in the context of future eschatological judgment before God (2:12-13), which will bring eternal life for those who are saved and condemnation for the unsaved (Matt. 13:39-43). Furthermore, justification is closely related to the concepts of redemption and forgiveness of sins, which are clearly soteriological (Rom. 3:24 & 4:6-8). Finally, in 1 Corin- thians 1:30, “justification” is matched with “redemption” and “sanctification”. These terms are not matched to indicate that all three words have the same meaning but to bring to light God’s saving work on behalf of his people who have no place to boast since they never deserved such salvation. Similarly, 2 Corinthians 5:21 states that one can become the “righteousness of God through reconciliation with God by faith.” He is now a new creation in Christ, forgiven from his sins and iniquities (5:16-21). 64 Third, Schreiner refutes Wright’s argument by stating that, in the Second Temple period, “circumcision was re- quired to enter the people of God.” So, the issue in Galatians was not only ecclesiological, where Gentile believers should be circumcised to be fully a member of the covenant, but also fundamentally soteriological since they should be circumcised in order to become members in the first place. 65 Therefore, according to the false teachers in Galatia (Gal. 2:3- 5; 6:12-13), the practice of circumcision was required for salvation. This truth induces Paul to assure the Galatians that they are truly saved (justified) and; consequently, members of God’s covenant people (implications of justification) are saved through the ministry of the Holy Spirit, who they have received by faith (Gal. 3:1-5). Another significant argument in favor of the reformed view is the NPP’s failure to interpret Romans 4:1-8. The passage reads as follows: What then shall we say was gained by Abraham, our forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, 61 Thomas R. Schreiner, “Justification: the Saving Righteousness of God in Christ,” 23. 62 Ibid. 63 Ibid. 64 Ibid., 24. 65 Ibid., 25.