Of the many problems connected with Paul's use of δικαιóω and its cognates, few, unfortunately, can be regarded as solved. This study is limited to one problem, namely how far the words are used purely relationally (whether the relation is understood forensically or not), and how far ethically. Two main questions are obvious. First, does δικαιóω mean ‘declare righteous’ or ‘make righteous’? Second, does the noun δικαιοσúνη refer to a relationship, or a way of living, or both?

The heart of the present study is the contention that the verb ‘justify’ is used relationally, often with the forensic meaning ‘acquit’, but that the noun, and the adjective δíκαιος, have behavioural meanings, and that in Paul's thought Christians are both justified by faith (i.e. restored to fellowship, acquitted), and also righteous by faith (i.e. leading a new life in Christ). These two are not identical, yet they are complementary and inseparable. This view, which will be amplified and supported with evidence in what follows, is at odds with the usual Protestant understanding, and was certainly not foreseen when the study was begun. Nevertheless it appears to be demanded by the linguistic and exegetical data which will be presented.

THE STATE OF THE QUESTION

The quantity of literature on the subject is immense, and here we attempt only to summarise the various positions which are held, without trying to give an adequate account of the total contribution to research made by the scholars concerned. Unfortunately there is little sign of an emerging consensus.

The Meaning of δικαιóω

Is the Christian made righteous by Christ, and if so what does ‘righteous’ mean?