Di Chrystosm understand the word “To justify” to mean to declare rightous or make rightous? I know Augustine thought it meant to make rightous but others say that he relied on a faulty latin translation of the word. So i am curious of what the Greek fathers thought the word meant.
Saint John Chrysostom:Ver. 4. “That the righteousness [1406] of the Law might be fulfilled in us, who walk not after the flesh.”
What meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us (katorthotai hemhin) now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, “to them that walk not after the flesh.” For lest, after hearing that Christ hath delivered thee from the war of sin, and that the requisition (dikaioma) of the Law is fulfilled in thee, by sin having been “condemned in the flesh,” thou shouldest break up all thy defences; therefore, in that place also, after saying, “there is therefore no condemnation,” he added, “to them that walk not after the flesh;” and here also, “that the requisition of the Law might be fulfilled in us,” he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. [1407] For after saying, “that the righteousness of the Law might be fulfilled in us that walk not after the flesh,” he proceeds, “but after the Spirit.” So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned (komhan) with good. For to give thee the crown is His; but it is thine to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does. For when we have once become obedient to Christ, we must use all ways and plans so that its righteousness, which Christ fulfilled, may abide in us, and not come to naught.
Ver. 21. “But now the righteousness of God without the Law is manifested.” [1273]
Here he utters a great thing, and such as needed much proof. For if they that lived in the Law not only did not escape punishment, but were even the more weighed down thereby, how without the Law is it possible not only to escape vengeance, but even to be justified? For he has here set down two high points, [1274] the being justified, and the obtaining these blessings, without the Law. And this is why he does not say righteousness simply, but the righteousness of God, so by the worthiness of the Person displaying the greater degree of the grace, and the possibility of the promise. For to Him all things are possible. And he does not say, “was given,” but “is manifested,” so cutting away the accusation of novelty. For that which is manifested, is so as being old, but concealed. And it is not this only, but the sequel that shows that this is no recent thing. For after saying, “is manifested,” he proceeds:
“Being witnessed by the Law and the Prophets.”
Do not be troubled, he means, because it has but now been given, nor be affrighted as though at a thing new and strange. For of old both the Law and the Prophets foretold it.
St. John Chrysostom said in Homilies on Romans 6, on 3:4:What does the word justified mean? That, if there could be a trial and an examination of the things He had done for the Jews, and of what had been done on their part towards Him, the victory would be with God, and all the right on His side.
ccel.org/ccel/schaff/npnf111.txt
