In this post I wish to look at the impact of Isaiah 53:11 and Romans 5:18-19 and how they influence justification. Romans 4:25 has been shown that Paul (or someone from whom Paul adapts a traditional Christological formula) does in fact read Isaiah 53:11 into his doctrine of justification in that the resurrection of the Righteous One, Jesus Messiah, effects justification for the people of God. This follows what was seen in Acts 13:38-39 and that Jesus being the Righteous One comes from being raised by the Spirit of God, vindicated or justified in that resurrection or by that resurrection. It does seem that Isaiah 53:11 is playing a very central role in how Paul understands our justification.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

Here in Romans 5:18, Paul picks up the idea that he left in Romans 5:12-14. That is Adam’s sin brought sin and death into the world. As Paul said in 5:12, “Through one man sin entered into the world, and death through sin. In this way death came to all people, under which circumstance all sinned.” In 5:13-14 Paul states that even though there was no law to count a person’s transgressions against him or her, death still reigned from Adam until Moses when the law was given. During that time, a person was not condemned for his or her own sin but still died as a result of the one transgression committed by Adam.

Now even though Adam was a type or patten of the one to come (more on that later), Jesus Messiah, his trespass is not like Jesus’ obedience. And this is so in one great sense, if Adam’s one sin condemned all, how much more does the gracious gift of righteousness abound to many, resulting from many trespasses! The gift came as a result of many sins, judgment and condemnation resulted from only one. The gift of grace and righteousness are greater than the one trespass. They overcome the trespass. The ones who receive this gift reign in life through Jesus Christ.

What is interesting to note here is that Paul places justification in terms of human history, not in Israel’s history. Sin is a universal problem, not a Jew or Gentile problem. Furthermore, Paul understands there to be a connection between Adam and the rest of humanity. His transgression, as we have seen, has caused all of humanity to be condemned to death. No explanation of this connection (some might say union) is given but simply assumed. One last observation is that Paul does not say that as Adam’s sin condemned every person so Christ’s gift of righteousness justifies and grants life to every person. Only those who have received the gift reign in life through Jesus Messiah. Justification is a gift that is given by God and only those who are given that gift are grantd life. Thus the scope of the effect of Christ’s deed and Adam’s deed are not identical although the result is the same. For the humanity to be condemned to death all must die. But for humanity to be saved, not all must live.

Now to Romans 5:18-19. Note the parallels here:

18 one trespass brings condemnation to all people
one righteous deed brings justifying life to all people

19 the trespass of one made the many sinners
the obedience of one will make the many righteous

The actions of the one effects the designated whole (the effective scope of Christ’s work is not the same as Adam’s). Adam’s one trespass, the eating of the fruit in Genesis 3, made his humanity sinners and condemned to death. Christ’s one obedience or righteous deed on the cross will make the many that consists of his humanity righteous and have justifying life. Note then how Jesus’ justifying act follows that of the righteous servant in Isaiah 53. Jesus’ one act of righteousness effects justification for the many. The “one for many” motif found in Isaiah 53:11 Paul uses for Christ, and Adam as well but in reverse.

A few brief words and then I’m finished. First, what is meant by δικαιώματος (act of righteousness)? Some argue that it is the whole of Christ’s life. However, the parallel with Adam’s one transgression does not hold up this view. Both Adam’s trespass (παράπτωμα) and Christ’s obedience (δικαίωμα) are spoken of in the singular. Thus Paul has one act in mind for both παράπτωμα and δικαίωμα. The life of Christ has not been in view in Paul’s letter so far but rather the righteousness of God is made known (Romans 3:21) in Christ’s death on the cross (Romans 3:25). Therefore I cannot concur with the more traditional formulations of exegesis of this passage. The παράπτωμα of Adam was the eating the forbidden fruit (I know of no one who denies this understanding) and the δικαίωμα of Christ is his death on the cross.

Second, what does Paul mean by δικαίωσιν ζωῆς (justification of life)? While I am not going to dogmatically and infallibly say what this genitive construction means, I do believe that the most likely understanding follows that of the NIV, HCSB, and the NET which all read something like “justification resulting in life” or “life-giving justification.” In other words, the justification (δικαίωσιν) here gives life (ζωῆς). This follows what Paul had in mind in Romans 1:17 when he cited Habakkuk 2:4, “The righteous by faith will live.” The person who is righteous by faith will have life, which was defined by Christ’s resurrection in Romans 1:2-4. Also, this life from death is what Paul has in mind in Romans 4:17-22. Justification is that by which we obtain that life. This makes much sense out of Paul’s use of the future tense κατασταθήσονται in Romans 5:19. By Christ’s obedience many will have eschatological life, resurrection life like Jesus. His being declared Righteous by his resurrection secures and sets the pattern for our resurrection and future justification. We stand righteous in Christ by faith and on the last day, like Christ, we are raised righteous. By Christ’s one righteous deed we gain justification, by his obedience we gain resurrection life.

The next text in this series will be 2 Corinthians 5:21 and Christ becoming sin that we might become the righteousness of God in him.