JUSTIFIED BY THE RESURRECTION OF CHRIST:

JUSTIFICATION AND RESURRECTION IN 1 TIMOTHY 3:16 AND ROMANS 4:25

__________________

A Paper

Presented to

Prof. Owen Strachan

Boyce College

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In Partial Fulfillment

Of the Requirements for TH 311

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by

Charlie Albright

November 1, 2010

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JUSTIFIED BY THE RESURRECTION OF CHRIST: JUSTIFICATION AND RESURRECTION IN 1 TIMOTHY 3:16 AND ROMANS 4:25

Introduction

The resurrection is the pivotal movement for Christianity. Without it our faith is

foolishness and our merit is pity (1 Cor. 15:19), but because of it, our hope of final redemption

and victory is sealed.

This paper will look into one of the glorious, salvific aspects of the resurrection. We will

see that the Spirit’s justification of Christ by His resurrection becomes our justification by means

of our union with Christ. We will do this by tracing this line of thought through 1 Timothy 3:16

and Romans 3:25. First, we will give a brief look into the nature of union with Christ to show

how this paper understands the doctrine. Second we will look at the individual texts of 1

Timothy 3:16 and Romans 3:25 to see how they upholds this thesis.

Body

This paper will argue the presented thesis by looking initially at what it means to be

united to Christ, then at the interpretation of two main texts. First, the nature of union with Christ

will be briefly explained to give an over-arching lens for the thesis. Second, 1 Timothy 3:16 will

be looked at to see what it tells about Christ’s justification by the resurrection. Third and finally,

Romans 4:25 will be looked at to see how Christ’s justification affects us

1

Union with Christ

Union with Christ is a term which embraces all aspects of soteriology into one act

whereby the believer is united to Christ. John Murray observes, “Indeed the whole process of

salvation has its origin in one phase of union with Christ and salvation has in view the realization

of other phases of union.”1 Union with Christ can be defined as having all the salvific works and

benefits of Christ identified with the believers due to their identification with Christ. “To be ‘in

Christ’ means to share in all that Christ has accomplished…those who are united to the risen

Christ share in his justification, adoption, sanctification and glorification.”2 John Calvin explains

why this doctrine should have such preeminence: “As long as there is separation between Christ

and us, all that he suffered and preformed for the salvation of mankind is useless and unavailing

to us.”3

Biblical support for this understanding is in the “in Christ” terminology used by Paul as

well as the biblical concept of fallen humanity being in Adam. “One cannot do something for or

with Christ unless one is first en Christo.”4 Though Paul’s usage of the term, “en Christo,” is not

monolithic5, it does speak to our participation and identity in Christ;6 the believer’s identity is

1

?John Murray, Redemption: Accomplished and Applied (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1955), 161.2

?Sinclair B. Ferguson, The Holy Spirit, in Contours of Christian Theology, ed. Gerald Bray (Downers Grove, Ill: InterVarsity Press, 1996), 106.3

?John Calvin, Institutes of the Christian Religion, trans. John Allen, vol 1, 6th ed. (Philadelphia, PN: Presbyterian Board of Publication and Sabbath-School Work, 1902), III.i.484.

4

?B. Witherington III, “Christ,” “The En Christo formlua,’” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, Ill: InterVarsity Press, 1993), 624. 

5For a thorough view of the different usages see Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 1st ed. (Grand Rapids, MI: Zondervan, 1994), 840-847.6

now in Christ. This is in contrast to the next line of support where the Bible says fallen humanity

is in Adam (Rom 5:12-22). Before one is in Christ he is in Adam. When one is “in Adam,” he

receives all that was obtained by Adam’s representation of him in the Garden.7 So, in contrast, to

be in Christ is to obtain all that was won by Christ.

One of the facets of this union is our participation in Christ’s resurrection. Christ’s

resurrection is the believer’s resurrection. The Apostle exclaims that we were raised with Christ

(Col 3:1). What was won by His resurrection is now ours by this union. Thus, when Christ was

justified by His resurrection so, too, were we justified. Through 1 Timothy 3:16 and Romans

4:25 we see the biblical tracing and explanation of this truth.

1 Timothy 3:16

In 1 Timothy 3:16 we will see that the Holy Spirit vindicated Christ by raising Him from

the dead. The nature of this vindication is forensic in its action. The forensic work was the act of

raising Christ from the grave in light of his unjust condemnation.

1 Timothy 3:16 is in a hymn or creed8 which was used by the early church. The focus of

the hymn is Christ, the mystery of godliness (τὸ τῆς εὐσεβείας μυστήριον) spoken of in

verse 15. The hymn is a theological and salvation-historical explanation of Christ.9 ?Speaking of the phrase, “in Christ/in the Lord” Dunn states, “Paul’s perception of his whole life as a

Christian, its source, its identity, and its responsibilities, could be summed up in these phrases.” James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1998), 399. Also cf. Ridderbos comments on the phrase, “[being ‘in Christ’ speaks] of an abiding reality determinative for the whole of the Christian life, to which appeal can be made at all times…[it has to do] with the church’s ‘objective’ state of salvation.” Herman Ridderbos, Paul: An Outline of His Theology, trans. John Richard De Witt (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1975), 59. Cf. also Peter T. O’Brien, “Mysticism,” “Being ‘in Christ,’” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, Ill: InterVarsity Press, 1993), 624. 7

?Ferguson, The Holy Spirit, 109.8

?“One may debate whether the statement is more like a creed or more like a hymn, but absolute certainty seems elusive.” George W. Knight III, The Pastoral Epistles: A Commentary on the Greek Text, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1992), 183. For purposes of ease it will be referred to as a hymn from now on. Though, this does not mean that this paper is taking the position that it is a hymn.

9

There is much debate about the structure of the hymn.10 Since we are not clear on how

the readers of the letter would have understood the structure of the hymn, we do not have

absolute certainty about its exact structure. The debated understandings of the structure,

however, do not present any conflict with the interpretation proposed by this paper.11 Thus, this

discussion will be passed by and the interpretation of the verse will be discussed.

The single line which this paper wants to expound upon is the second one in the

construction: “vindicated (or justified) by the Spirit” (ἐδικαιώθη ἐν πνεύματι). Let us look

at the phrase “by the Spirit” (ἐν πνεύματι) first, then, we will see what is meant by the term

“vindicated” (ἐδικαιώθη).

Debate ensues on the meaning of ἐν πνεύματι. Does it mean, “by the Spirit,”12 or

“in the spirit,”13 or “in the Spirit”?14 When it comes to the identity of πνεύματι (either being

spirit, or of the Holy Spirit), Knight makes a good observation that the very next usage of

πνεῦμα in 4:1 is without qualification and undoubtedly refers to the Holy Spirit.15 Thus, it is

best to see the identity of πνεύματι in 3:16 as being the Holy Spirit.16

?I. Howard Marshall, A Critical and Exegetical Commentary on The Pastoral Epistles, The International Critical Commentary, ed. J. A. Emerton and C. E. B. Cranfield (Edinburgh, Scotland: T&T Clark, 1999), 499.

10For a helpful overview see Knight III, The Pastoral Epistles, 183-184.11

?Cf. William D. Mounce, Pastoral Epistles, Word Biblical Commentary, vol 40. ed. David A. Hubbard and Glenn W. Barker (Waco, TX: Word Book, 2000), 216-18. Knight III, The Pastoral Epistles, 183-184

12

?ESV, NET, NIV, NLT. 13

?ASV, NRSV (they remove the article).14

?HCSB, NKJV, RSV, NASB95.15

?Knight III, The Pastoral Epistles, 185.16

?Contra Marshall, The Pastoral Epistles, 526 and A. T. Robertson, Epistles of Paul, Word Pictures in the New Testament, vol. 4 (Nashville, TN: Broadman Press, 1931), 577.

With that being the case, should we read ἐν as expressing agency or location? Does

vindication happen “by” or “in” the Spirit? Even though context would favor understanding it as

locative (all other usages of ἐν in the verse are locative): it is best to see vindication has

happening “by” the Spirit. The reason being is that it makes no sense to say that Christ was

vindicated in the Holy Spirit in the same sense as all the other locations listed. What would that

location be? How is there a location, as in the other sense of ἐν, in the Holy Spirit?17 Thus, the

best way to read this phrase is that Christ was vindicated by the Spirit.18

What was the act of this vindication which was done by the agency of the Holy Spirit?

Parallels with Roman texts strongly point to the resurrection as being the means by which the

Spirit vindicated Christ.19 Romans 1:4 speaks of Jesus being “declared to be the Son of God…

according to the Spirit of holiness by his resurrection from the dead.” Romans 8:11 testifies that

Spirit raised Jesus from the dead: “The resurrection of Christ is the Spirit’s work…the Spirit

raised Christ so that he would be exalted and glorified.”20 Such parallels strongly attest to seeing

the phrase in view as speaking to the same thing.21

The nature of the vindication needs to be discussed. The hymn uses an aorist passive

rendering of the word δικαιόω, which is translated either “justified” or “vindicated” in all

17

?Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Peabody, MA: Hendrickson, 1994), 766, would say that Christ was vindicated in the spirit. Meaning that, the location of the vindication is not in the Holy Spirit but in a spiritual realm of existence. This realm was entered into by Christ when He resurrected. But the verse does not say he was vindicated, “to enter into” but, “in” or “by.” His interpretation does not work with the words.18

?See also Knight III, The Pastoral Epistles, 185.19

?Ibid., 184-185.20

?Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ (Grand Rapids, MI: Baker Academic, 2008), 487.21

?See also Marshall, The Pastoral Epistles, 525.

translations.22 Christ was vindicated or shown to be right23 by the Spirit through His resurrection.

This vindication would most certainly be tied with Jesus’ claim of being the Messiah. “The

resurrection ‘vindicated’…the claims that Christ had made during his lifetime.”24 Also, “His

claim to be Christ was demonstrated and validated by the resurrection.”25 Thus, Christ’s witness

concerning Himself was vindicated by the Spirit in resurrecting Him.

Yet, the vindication needed did not stop with Christ’s claims about Himself during His

life. Christ’s life cannot be separated from His death. It was not only that the people ignored

Christ’s claims to be the Messiah. The vindication needed is not only about dignity and

correcting error. They heard the claims He was making and killed Him for them. It should be

pointed out that the cross should not be forgotten in this vindication. Thus, along with Christ’s

claims during his life being vindicated, one should also see a forensic aspect to the vindication.26

Jesus was legally sentenced to a criminal’s death by means of crucifixion for his claims.

The reality of the crucifixion permeates the need for a forensic vindication, for the

culminating point of Jesus’ ministry to the people of Israel was their crucifixion of Him. Man

heard Christ’s claim of Messiahship—and killed Him;27 that was their judicial rendering on the

22

?ASV, ESV, HCSB, NKJV, NET, NIV, NRSV, RSV, NLT, NASB95.23

?Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic Domains, electronic ed. of the 2nd edition. (New York, NY: United Bible Societies, 1996, c1989), S. 1:743.24

?Mounce, Pastoral Epistles, 227.25

?Gerhard Kittel and Geoffrey William Bromiley and Gerhard Friedrich, Theological Dictionary of the New Testament. electronic ed. (Grand Rapids, MI: Wm. B. Eerdmans, 1964-c1976), S. 2:214-215. Cf. also Marshall, The Pastoral Epistles, 525; Knight III, The Pastoral Epistles, 184.

However, all the above authors stop with just saying that the vindication is about the life of Christ. No forensic aspect with the death of Christ as part of the vindication is stated. 26

?For good argument for the forensic aspect see Michael Bird, The Saving Righteousness of God: Studies on Paul, Justification, and the New Perspective (Eugene, OR: Wipf and Stock, 2007), 53-54.27

?“Paul identifies Christ with the revealed ‘righteousness of God’ to which Israel refused to submit.” Mark A. Seifrid, Christ, our Righteousness: Paul’s Theology of Justification, vol. 9 in New Studies in Biblical

validity of His claims. However, the Spirit had a different rendering in light of the evidence! He

overturned the unjust rulings of evil man by raising Jesus from the dead. A forensic dimension

has to be understood in the usage of δικαιόω here. Thus, the Spirit vindicated or justified Christ

by resurrecting Him.

According to what we read in 1 Timothy 3:16, Jesus Christ was vindicated and

justified by the Holy Spirit by His resurrection. He was declared right in the sight of the Father

because His testimony concerning Himself was true. The Spirit fulfilled one of His parts in

redemptive history by making Jesus conquer the grave over against the unjust acts of man. In

doing so, the Spirit proved to the world that Jesus was indeed who he claimed to be.

Romans 4:25

We will now explore how Christ’s vindication or justification by the Spirit is the

believers’ justification by God. Because of the believer’s union with Christ they are indentified

with the risen one; all that is His becomes theirs; His was the vindication by the Spirit.

Therefore, they are also vindicated or justified by the Spirit by being raised with Christ.

Romans 4:25 states that Jesus Christ was “delivered up for our trespasses (παρεδόθη

διὰ τὰ παραπτώματα ἡμῶν) and raised for our justification (ἠγέρθη διὰ τὴν

δικαίωσιν ἡμῶν).”28 The phrase is identified as a pre-Pauline statement29 which is a

Theology ed. D. A. Carson (Downers Grove, Ill: Intervarsity Press, 2000), 47.28

?There is debate on the usage of διὰ. It is used twice in the verse as the preposition to each phrase. There is nearly universal agreement that the first usage is causal meaning, “because of.” But such a usage is strange if understood in the clause we are looking at as pointed out by Bird, The Saving Righteousness of God, 76-77. Thus a “final” usage should be seen; he was raise “for our justification.” See Cranfield, The Epistle to the Romans, 252; Moo, The Epistle to the Romans, 289; Robertson, Epistles of Paul, 354; Morna D. Hooker, “Raised for our Acquittal (Rom 4,25)” in Resurrection in the New Testament, ed. R. Bieringer, V. Koperski, and B. Lataire (Leuven, Belgium: Leuven University Press, 2002), 323. Schreiner, Romans, 235, will say that the second usage of διὰ can be understood causally29

?C. E. B. Cranfield, A Critical and Exegetical Commentary on The Epistle to the Romans, The International Critical Commentary, ed. J. A. Emerton and C. E. B. Cranfield (Edinburgh, Scotland: T&T Clark, 1975), 251. Also see Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New

christological interpretation of Isaiah 53:12.30 The flow of the chapter is at the end of a discourse

by Paul on the faith of Abraham.

Paul explores the quality of the faith of Abraham in verses 16-22.31 He is building on

the point that the promise made to Abraham came, not by the law, but by faith (v13). Thus, he is

establishing the truth that the promise transcends ethnic boundaries.32 It is by faith that the

promise is granted; and this faith is not an abstract faith; it was a God-centered confidence.33

Abraham’s faith was in God’s resurrecting power.34 It was this faith which made him to be

counted righteous (v22).35 Then Paul turns to the readers and makes present-day application from

Abraham’s faith. “Paul understands the work of God in Christ as an out working of the word of

God to Abraham….the work of God in Christ brings the promise that created Abraham’s faith to

fulfillment.”36 Now, a child of Abraham puts faith, in likeness of Abraham, into Jesus Christ who

was resurrected by the God of Abraham. Jesus, then, died for our trespasses and was raised for

our justification.

Faith in the God who resurrects Christ grants the believer the righteousness obtained

by the sacrifice of Christ. His resurrection becomes justifying to them because of the union they

Testament, ed. Ned B. Stonehouse, F. F. Bruce, and Gordon D. Fee (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1996), 288, who makes the point that Paul “has fully integrated the elements of the tradition into his exposition.” 30

?W. Zimmerli and J. Jeremias, Servant of God (Naperville, Ill: Alec R. Allenson, 1957), 89.31

?Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1998), 235.32

?“being ethnically Jewish is insufficient; one must follow Abraham’s faith. Conversely, Abraham is also the father of uncircumcised believers.” Mark A Seifrid, “Romans” in Commentary on the New Testament Use of the Old Testament, eds. G. K. Beale and D. A. Carson (Grand Rapids, MI: Baker Academic, 2007), 626.33

?Schreiner, Romans, 235.34

?Ibid., 236. See also Seifrid, “Romans,” 627.35

?Cranfield, The Epistle to the Romans, 250. See also Schreiner, Romans, 239.36

?Seifrid, “Romans,” 627

have with Jesus by faith. The righteousness which Christ possessed becomes theirs so that they,

the unrighteous, partake in the righteous rendering of the resurrection of Christ.

Christ’s death procured for us the justifying righteousness of God (5:9).37 We were

under the just condemnation of the law of a holy God with no hope of justifying ourselves (Rom

3:19-20). In our stead, Christ offered himself as a propitiation of our sins. Christ, by His death on

the cross, satisfied God’s holy demands (Rom 3:25). Christ was the holy one who perfectly

fulfilled the laws demands and so offered Himself as the satisfaction in the sinners’ place (Rom

3:25, 5:18-19). However, on the third day true justice was established again. The Spirit

vindicated the Righteous Son by raising Him from the dead (1 Tim 3:16). He was treated in the

sinners’ place, but God did not let His Holy One see corruption (Ps. 16:10). God declared that

indeed Jesus was just, that He was the Christ.

An astounding exchange of merits is granted by grace! When one is granted the faith

to believe in Christ, the benefits of this work becomes theirs. As in the pattern of Abraham, their

faith is counted as righteous (Rom 4:22). The obedience of Christ becomes theirs, His

propitiation is done for them, and the satisfaction He accomplished is theirs. The sinner has

transgressed the law; the Son did not. The sinner deserves the condemnation for disobedience;

the Righteous Son did not. The sinner deserves the curse of death to fall upon him; the Son is

only worthy of eternal life. Yet, the blessed Christ was condemned to die the death of one who

transgressed the law. That was the divine transaction happening at the cross, which was an

exchange of astounding magnitude! The very righteous obedience of the Son is given to the

transgressing sinner. The same righteousness that will vindicate the Son to be resurrected is

given to the sinner by faith.

37

?Moo, The Epistle to the Romans, 310; Schreiner, Romans, 263.

Thus, with the resurrection the sinner receives the vindication of a righteous standing

before God.38 Christ “rose again as their head and representative, and was legally discharged,

acquitted, and justified, and they in him.”39 The sinner should be left in the grave in

condemnation, but because he has been granted the righteousness of the Holy One, he receives

the same vindication.40 Because the believer is hidden in Christ by means of union, Christ’s

resurrection is a declaration of his righteous standing in Christ. The resurrection announces that

believers are justified.41 The justification which was granted by the cross in the transfer of sin

and righteousness is secured by the resurrection.42 Our vindication is a “testification” of being

counted righteous.43 The Son was righteous and so was raised, and so we, being righteous in

Him, were raised with Him in His resurrection. Thus, the confirmation of our justified standing

in the sight of God is our state of being raised with Christ in His resurrection.44

38

?“Just as our sin brought Christ’s condemnation and death, so his resurrection announces our justification.” Seifrid, Christ, our Righteousness, 4739

?John Gill, An Exposition of the Epistle of Paul the Apostle to the Romans, in The Newport Commentary Series (Springfield, MO: Particular Baptist Press, 2002), 129. Also from Jonathan Edwards, “he was not acquitted as a private person, but as our head, and believers are acquitted in his acquittance; nor was he accepted to a reward for his obedience as a private person, but as our head, and we are accepted to a reward in his acceptance. The Scripture teaches us, that when Christ was raised from the dead, he was justified;” Jonathan Edwards, “Sermons and Discourses, 1734-1738”, in The Works of Jonathan Edwards, ed. M. X. Lesser, vol. 19  (New Haven, CT: Yale University Press, 2001), 191.40

?“There is therefore now no condemnation for those who are in Christ Jesus (Rom 8:1).” “The abolition of condemnation is the essence of legal justification, which issues from the believer’s new situation in Christ.” Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology ed. John S. Feinberg (Wheaton, Ill: Crossway Books, 1997), 337. 41

?Seifrid, Christ, our Righteousness, 47. 42

?This is where Michael Bird, The Saving Righteousness of God, 76-77 errors when he see no imputed righteousness given to believers. Bird sees the resurrection as the sole aspect of our justification. Yet, as Rom 5:9 clearly points out, the cross is part of out justification as well. The best way to understand how the two relate is that what was given at the cross is declared secured by the resurrection. 43

?Gill, Romans, 129.44

?Ridderbos, Paul: An Outline of His Theology, 167; Schreiner, Romans, 235.

True faith is believing in the God who rose His Son from the dead. In His resurrection

Jesus justified those who believed in this God. He justified them because the Spirit united them

to his justification by His resurrection. Thus, because of the resurrection of Christ those who

believe in Jesus are secure in their redemption. Their justification is secured by the vindicating

act of God in resurrecting Jesus.

Conclusion

We have seen 1 Timothy 3:16 and Romans 3:25 trace out how Christ’s justification by

His resurrection becomes our justification. The Spirit justified Christ by overturning the unjust

condemnation of men. Men wrongly condemned Him to death; the Spirit raised Him to life in

righteousness. Now, by the mysterious work of union with Christ, Christ’s justification is the

believer’s justification. Since the righteousness of Christ is imputed to the believer the righteous

declaration of Christ becomes the believer’s. The believer’s possession of Christ’s righteousness

is guaranteed by the reality that Christ rose again by the Spirit, for the believer has been justified

through that resurrection.

BIBLIOGRAPHY

Commentaries

Cranfield, C. E. B. A Critical and Exegetical Commentary on The Epistle to the Romans, The International Critical Commentary. Edited by J. A. Emerton and C. E. B. Cranfield. Edinburgh, Scotland: T&T Clark, 1975.

Gill, John. An Exposition of the Epistle of Paul the Apostle to the Romans. The Newport Commentary Series. Springfield, MO: Particular Baptist Press, 2002.

Knight III, George W. The Pastoral Epistles: A Commentary on the Greek Text. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1992.

Marshall, I. Howard. A Critical and Exegetical Commentary on The Pastoral Epistles. Edited by by J. A. Emerton and C. E. B. Cranfield. Edinburgh, Scotland: T&T Clark, 1999.

Moo, Douglas J. The Epistle to the Romans. The New International Commentary on the New Testament. Edited by Ned B. Stonehouse, F. F. Bruce, and Gordon D. Fee. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1996.

Mounce, William D. Pastoral Epistles. Word Biblical Commentary, vol 46. Edited by David A. Hubbard and Glenn W. Barker. Waco, TX: Word Book, 2000.

Schreiner, Thomas R. Romans, Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 1998.

Books

Bird, Michael. The Saving Righteousness of God: Studies on Paul, Justification, and the New Perspective. Eugene, OR: Wipf and Stock, 2007.

Calvin, John. Institutes of the Christian Religion. Translated by John Allen. volume 1. 6th ed. Philadelphia, PN: Presbyterian Board of Publication and Sabbath-School Work, 1902.

Demarest, Bruce. The Cross and Salvation: The Doctrine of Salvation. Foundations of Evangelical Theology Edited by John S. Feinberg. Wheaton, Ill: Crossway Books, 1997.

Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1998.

Fee, Gordon D. God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Peabody, MA: Hendrickson, 1994.

Ferguson, Sinclair B. The Holy Spirit. Contours of Christian Theology. Edited by Gerald Bray. Downers Grove, Ill: InterVarsity Press, 1996.

Murray, John. Redemption: Accomplished and Applied. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1955.

Ridderbos, Herman. Paul: An Outline of His Theology. Translated by John Richard De Witt. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1975.

Robertson, A. T. Epistles of Paul. Word Pictures in the New Testament, vol. 4. Nashville, TN: Broadman Press, 1931.

Schreiner, Thomas R. New Testament Theology: Magnifying God in Christ. Grand Rapids, MI: Baker Academic, 2008.

Seifrid, Mark A. Christ, Our Righteousness: Paul’s Theology of Justification, New Studies in Biblical Theology, vol. 9. Edited by D. A. Carson. Downers Grove, Ill: Intervarsity Press, 2000.

Zimmerli W., and J. Jeremias. Servant of God. Naperville, Ill: Alec R. Allenson, 1957.

Greek Dictionaries

Kittel, Gerhard and Bromiley, Geoffrey William and Friedrich, Gerhard, Theological Dictionary of the New Testament. Electronic edition. Grand Rapids, MI: Eerdmans, 1964-c1976.

Louw, Johannes P. and Nida, Eugene Albert, Greek-English Lexicon of the New Testament : Based on Semantic Domains. Electronic edition of the 2nd edition. New York, NY: United Bible Societies, 1996, c1989.

Articles

Edwards, Jonathan. “Sermons and Discourses, 1734-1738.” in The Works of Jonathan Edwards. Edited by M. X. Lesser, vol. 19. New Haven, CT: Yale University Press, 2001.

Hooker, Morna D. “Raised for our Acquittal (Rom 4,25)” in Resurrection in the New Testament. Edited by R. Bieringer, V. Koperski, and B. Lataire. Leuven, Belgium: Leuven University Press, 2002.

Peter T. O’Brien. “Mysticism,” “Being ‘in Christ,’” in Dictionary of Paul and His Letters. Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Downers Grove, Ill: InterVarsity Press, 1993.

Seifrid, Mark A. “Romans” in Commentary on the New Testament Use of the Old Testament. Edited by G. K. Beale and D. A. Carson. Grand Rapids, MI: Baker Academic, 2007.

Witherington III, B. “Christ,” “The En Christo formula,’” in Dictionary of Paul and His Letters. Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Downers Grove, Ill: InterVarsity Press, 1993.