Often the idea of theodicy (God’s self-vindication) is exclusively connected to the ethical issue known as “the Problem of Evil”. Yet the concept touches on so much more than merely that ethical question (as important as it is). It appears to be a central concept throughout the Scriptures bound up in God’s self-revelation in both word and deed, as well as his very motives for these.
COVENANTAL STRUCTURE
The developed understanding of the covenant structure of Scripture is helpful at this point. God has spoken in covenantal terms whenever he has spoken. In the words of Psalm 50, he “speaks and summons the earth” (v.1), and “calls to the heavens above and to the earth that he may judge his people” (v.4). The covenantal language displays the cosmic courtroom in which God is the judge, and peoples of the earth are in the dock.
When we see the centrality of theodicy in God’s relationship to his people, we can trace out one of the defining motives for the incarnation, crucifixion and resurrection of God the Son, as well as the creation and post-fall redemption of a peculiarly vindicated, image-bearing people.
THE REFORMERS AND PAUL
In this connection we can re-affirm with the Reformers that justification by grace (alone) through faith (alone), is a central category for understanding God’s redemptive purpose for sinners. But it must also necessarily be said that God’s own justification/vindication is central to the justification of man, so that the centrality of the latter is derivative from the former (“δικαιον και δικαιουντα” Rom. 3:26). The connection between Christ’s vindication by the resurrection and the justification of believers (Rom. 4:25) helps us to see the God-centredness of justification —nevertheless, in time and respecting sinners.
Remembering theodicy in our discussions of Paul’s views on justification will lead us back to the Reformers conception of Paul’s thought, and to Paul himself. It will also help us remedy the too-common bifurcation of soteriology and theology proper in the Church. We must also, however, be watchfully repelling the absence of a redemptive-historical application of salvation in neo-orthodox constructs. God’s vindication abstractly alone does not fit the biblical (historically oriented) evidence. Neither does the justification of sinners abstractly alone fit the biblical (multiplex-salvation oriented) evidence.
REFLECTION
Let us celebrate the justness of God, the revelation of that character, the success of the vindicating resurrection of Christ, and the graciousness of an atonement and righteousness sufficient to justify—a salvation which has been judicially wrought by Christ for sinners. S.D.G!
