By Keith Thompson
In my
debate on justification by faith alone with the Sedevacantist Peter Dimond, he
was unable to demonstrate the verb dikaioō meant “make
righteous” as the council of Trent defined it, or that it is by works and not
faith alone. I proved in the relevant texts it instead means “declare
righteous” and is by faith alone with overwhelming lexical, academic and
biblical evidence which went unrefuted. However, to get around this, Dimond
chose to try to twist the meaning of the noun form dikaiosune claiming wrongly in all the texts he cited
which use it, that the word always referred to God’s act of justification.
Thus, if a text referred to perusing dikaiosune by works, Dimond would
say that means pursue “justification” by works. However, in the debate I noted
this noun form of the word means general “righteousness” or “holiness,” not
necessarily God’s act of justification. Indeed, it can mean both depending on
context.
In this
essay I will prove, since I didn’t have time in the debate, that when Dimond
cites texts with this noun form of word in order to claim God’s act of
justification is in view, such texts actually just refer to pursuing general
righteousness or holiness by works, and not pursuing God’s act of justification
(i.e., becoming right with God). Thus, Dimond’s main argument for justification
being by works will be refuted.
To prove
the noun form of the word can refer to both God’s act of justification or
general righteousness or holiness depending on the context, and not just the
former as Dimond claimed in our debate, Mounce’s Complete Expository
Dictionary of Old and New Testament Words notes the various different meanings
dikaiosune can have depending on context: “dikaiosune . . . can
mean ‘righteousness, innocence, justice, justification” (Mounce’s Complete
Expository Dictionary of Old and New Testament Words, [Zondervan, 2006], p.
374). Notice the flexibility of the word. I will now argue in the texts Dimond
cited, the word refers to general righteousness or holiness and not
God’s act of justification of the sinner which, according to the New Testament,
is a legal verdict received by faith alone. This will prove there is no
biblical basis for saying justification is perused by works but that general
holiness, righteousness, or right living can be pursued by works - big
difference.
In our
debate Dimond stated,
“Obedience which leads to justification, Romans 6:16”
The
problem is no translation, not even Catholic ones, translate dikaiosunÄ“n here as “justification.” It’s almost always rendered
“righteousness” but never “justification.” Thus, Dimond, changed God’s Word. Moreover, Bauer, Danker, Arndt and
Ginchrich’s A Greek-English Lexicon of the New Testament defines Romans
6:13, 16’s use of dikaiosune not as God’s act of “justification,” but
as “serving God faithfully” under the heading of “juridical [or law]
correctness” (BDAG, A Greek-English Lexicon of the New Testament,
[University of Chicago Press, 2000], p. 247), and “the quality or
characteristic of upright behavior, uprightness, righteousness” (BDAG, A
Greek-English Lexicon of the New Testament, [University of Chicago Press,
2000], p. 248 brackets mine). This is the standard in lexical works. Thus, it
is clear, he is wrong in saying Romans 6:16 refers to
obedience leading to God’s act of justification. This is why the NLT
translation actually translates the verse as “. . .choose to obey God, which leads to righteous living” not “justification.” Thayer’s lexicon does not
define Romans 6:16’s use of dikaiosune
as “justification” or as even relating to it, but as general “integrity,
virtue, purity of life, uprightness, correctness. . .” (Joseph H. Thayer, Thayer’s Greek English Lexicon of the New
Testament, [Hendrickson Publishers, 2009], p. 149). This is exactly what I
said in our debate but which Dimond denied. Lastly, v. 13 is parallel to and
explains v. 16. Verse 13 says, “Do not present your members to sin as
instruments for unrighteousness, but present yourselves to God as those who
have been brought from death to life, and your members to God as instruments
for righteousness.” Clearly this text which supplies the context isn’t talking
about presenting your body members to God as instruments for justification, but
simply as instruments for general holiness or righteousness. In sum, Dimond is totally wrong and deceives
people when he misuses Romans 6:16. It does not refute justification by
faith alone.
Dimond
also said,
“In 2 Timothy 2:22 we read ‘flee youthful desires and peruse justification.’ And we find there in the Greek the technical term for justification. This annihi8liates the Protestant view. You can not pursue justification in their system, much less could justified believers pursue justification it, as if it can be increased or reconfirmed. For, according to them it’s a legal status that is supposedly given once for all time by faith alone. Their position is false and contrary to Scripture’s teaching on dikaiosune.”
Here
again Dimond renders 2 Timothy 2:22’s use of dikaiosune
in a way no actual translation, Protestant or Catholic, does. The translations
render it as a general “righteousness” in the sense of “right conduct,” not
God’s act of “justification.” In fact the NLT translates it as “righteous
living,” not “justification.” Even the Catholic NJB translation renders it as
“uprightness” not “justification,” even though in other texts which actually do
refer to justification, that translation will use the word “justification” (e.g.
Romans 4:25). It could not be clearer that 2 Timothy 2:22 has nothing to do
with justification. Bauer, Danker, Arndt and Ginchrich’s A
Greek-English Lexicon of the New Testament defines 2 Timothy 2:22’s use of dikaiosune, not as
God’s act of “justification,” but as “the quality or characteristic of upright
behavior, uprightness, righteousness,” with the stress to “seek to
attain/achieve upr,” (BDAG, A Greek-English Lexicon of the New
Testament, [University of Chicago Press, 2000], p.
248). Serious lexical materials are clear justification is not in view here. Thayer’s
Greek English Lexicon of the New Testament does not define 2 Timothy 2:22’s use
of dikaiosune as “justification” or even relating to it, but as general “integrity, virtue, purity of life,
uprightness, correctness. . .” (Joseph
H. Thayer, Thayer’s Greek English Lexicon
of the New Testament, [Hendrickson Publishers, 2009], p. 149). Here again, because Dimond can’t show dikaioō (i.e., justify) means “make righteousness,” or it being
earned by works, he has to twist dikaiosune even though in the texts he
cites, and in most circumstances, God’s act of justification is not even in
view.
Dimond
stated,
‘Hebrews 12:11 says ‘for the moment all discipline seems rather painful but later it yields the peaceful fruit of justification . . . That’s impossible according to Calvinism. For, Calvinism teaches that justification is a one time legal declaration that can not be obtained or increased by our actions”
However,
again no translation renders Hebrews 12:11’s use of dikaiosune
as “justification,” not even Catholic
ones. The majority render is as “righteousness.” In fact, the Catholic NJB
translation renders it as “uprightness” even though the same translation will
render words as “justification” when they should be rendered as such (e.g.
Romans 4:25). The NLT translation renders the word as “right living,” not
“justification.” Bauer, Danker, Arndt and Ginchrich’s A Greek-English
Lexicon of the New Testament defines Hebrews
12:11’s use of dikaiosune as “uprightness” under the heading “the
quality or characteristic of upright behavior, uprightness, righteousness,” (BDAG,
A Greek-English Lexicon of the New Testament, [University of Chicago
Press, 2000], p. 248) and not as “justification.”
Now, after noting dikaiosune can sometimes relate to justification
in the New Testament, Bruce M. Metzger and Michael David Coogan note in their
work The Oxford Guide to Ideas &
Issues of the Bible: “. . .it has also been maintained that Paul
consistently uses ‘justify’ (dikaioo) for the restoration and maintenance of
the relationship with God and ‘righteousness’ (dikaiosune) for the consequent life as his
people. . .” (The Oxford Guide to
Ideas & Issues of the Bible, eds. Bruce M. Metzger, Michael David
Coogan, [Oxford University Press, 2001], p. 443). This is exactly what I have been saying and what I said in our
debate. Justification is a legal verdict by faith alone, and righteousness is,
for the most part, a later quality of morality which the Christian is shaped
into as he grows in works. Thus when we’re told obedience leads to
righteousness, it’s not talking about obedience leading to justification as
Dimond falsely claims, but as these scholars and all the other material I have
provided shows, obedience leads to general holiness or right living in life – big
difference. Hence, none of the texts Dimond cited refute justification by faith
alone or prove justification is by works.
Dimond
wrongly thinks every reference to Christians and dikaiosune
in the New Testament refers to God’s act
of justification. He said,
“You said that Timothy [in reference to 2 Timothy 2:22] is not talking about justification. He uses the same Greek word there for justification. . . dikaiosune”
However,
the following instances of the word prove it does not always relate to or mean
“justification.” Romans 6:18 says Christians “become slaves of righteousness.”
“Slaves of justification” would make no sense. Romans 6:20 says “For when you were slaves of sin, you were free in regard to righteousness.” Saying
they were “free in regard to justification” would likewise make no sense. 2
Corinthians 6:7 says “truthful speech, and the power of God; with the weapons of righteousness for the right
hand and for the left.” It would be nonsense to speak of “weapons of
justification.” 2 Corinthians 11:15 mentions Satan’s minions disguising
themselves as “servants of righteousness.”
“Servants of justification” would not make sense. In Hebrews 1:9 we read, “You
have loved righteousness and hated wickedness.” Saying they “have loved
justification” while hating wickedness mangles the text. 1 John 2:29 and 3:7
speak about “practicing righteousness.” It would make no sense to speak of
“practicing justification.” Finally, Revelation 19:11 says “Then I saw heaven
opened, and behold, a white horse! The one sitting on it is called Faithful and
True, and in righteousness he judges
and makes war.” It would be absurd to say “in justification he judges and makes
war.” Therefore, Dimond is deceiving people when he claims just because a text
mentions dikaiosune that therefore God's act of justification
must automatically be in view.
Now yes,
in other texts, not the ones Dimond quoted as we have proven, dikaiosune can relate to a status of righteous
standing with God (i.e., justification) such as in Romans 4:5 and 9:30-31. But
that status of righteous standing with God is said to be by faith in such
texts, not works. They state:
“And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:5).“What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; 31but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law” (Romans 9:30-31)
Context,
serious scholarship and lexical analysis must determine when the word refers to
general holiness (i.e., not God’s act of justification) and when it refers to a
righteous standing with God (i.e., God’s act of justification). Due to time
limits, this could not all be said in my debate with Dimond even though I
wanted to say it. Misusing texts on this issue is very easy for him and does
not take much time. On the other hand, it takes lots of time to unpack the
truth about such texts – giving them care and respect through proper exegesis.
Well done Keith. I always admire the lengths you go to in order to handle the Scriptures soberly and with great respect. I wish more Christian apologists would follow your practice in this regard as well as your care to cite primary source documents with superb accuracy. Thanks Brother.
ReplyDeleteKeith brother Peter dinond did not lie.but even if he did, You have encountered sedevacantism and still call Vatican 2 sect members catholic even after meeting true traditional Catholics. This is bearing false witness and lying as well. You know this is true but you don't care. Do you think you are permitted to do evil that good may result. God is not the author of confusion so how can he be the author of the various other protestant denominations. At least be honest and say that you believe only Calvinist go to heaven if we are to honestly interpret the verse from your standpoint. Titus 3 10 says avoid the heretic after the second rebuke Galatians 5 19 to 22 discusses heresies as one of the sins that sends people to hell. You really think that the question Christ asked " Luke 18:8 when the son of man returns will he find think you faith on earth" Refers to the striving protestant religions? Alas faith is a gift from God but I fear that your pride will prevent you from seeing the truth. Remember that the true Catholic Church teaches that outside of her there is absolutely no salvation and Christ said this
ReplyDeleteMattew 10: 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.36 And a man's foes shall be they of his own household.37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
Matthew 7:22
19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
If you have not seen proof of sedevacantism which I highly doubt please watch this video
Deletehttps://www.youtube.com/watch?v=vfdJ0g5dnho