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Resurrecting Justice: Reading Romans for the Life of the World
The theme of justice pervades the Bible from Genesis to Revelation. And all Christians agree that justice is important. We often disagree, however, about what justice means , both in Scripture and for us today. Many turn to Old Testament laws, the prophets, and the life of Jesus to find biblical guidance on justice, but few think of searching the letters of Paul. Readers frequently miss a key source, a writing in which justice is actually the central the book of Romans. In Resurrecting Justice , theologian Douglas Harink invites readers to rediscover Romans as a treatise on justice. He traces Paul's thinking on this theme through a sequential reading of the book, finding in each passage facets of the gospel's primary claim―that God accomplishes justice in the death and resurrection of Jesus Messiah. By rendering forms of the Greek word dikaiosynē as "just" or "justice," Harink emphasizes the inseparability of personal, social, and political uprightness that was clear to Paul but is obscured in modern translations' use of the words "righteous" and "righteousness" instead. Throughout this book, Harink includes personal reflection questions and contemporary implications, helping readers connect Paul's teaching to issues in their world such as church life, politics, power, criminal justice, and violence. Romans demands nothing less than a fundamental rethinking of all things in the light of the gospel. And in Romans the life, death, resurrection, and exaltation of Jesus makes all the difference in how we think about justice. Resurrecting Justice makes clear that the good news of a justice that can come only from God is crucial not only for individual lives but for all peoples and nations of the world.
248 pages, Paperback
Published September 29, 2020
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About the author
Douglas Harink
9 books3 followersDouglas Harink teaches theology at the King's University College in Edmonton, Alberta, and is the author of Paul Among the Postliberals: Pauline Theology Beyond Christendom and Modernity (Brazos).
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April 5, 2021
Summary: An invitation to read Romans as a treatise on justice in our relationship with God, in the church, and in society.
Douglas Harink contends that in Christian discussions of justice, we have overlooked Romans, turning instead to the law, the prophets, and the gospels. A key reason for this is how we typically translate dikaiosynē. Usually, in Romans, it is rendered as “righteous” or “righteousness. The same word also may be translated as “justice” and Harink offers a reading of Romans using this translation. In doing so, he moves Christian discussions of justice from culture-shaped discussions with a veneer of Christianity to a distinctive, God-shaped justice profoundly shaped by the suffering, death, and resurrection of the incarnate Son.
One feature of this reading is not only to substitute justice for instances of righteousness, but to translate reveal as “apocalypse” and instead of speaking of Christ, to use “Messiah” and to refer to followers as “messianics.” He also elaborates the cultural understanding of words often used in Romans such as “lord,” “son of God,” “gospel,” “coming,” “savior” and other terms. One particularly significant one is faith, translating pistis. Like other contemporary commentators, he uses terms like loyalty, allegiance and faithfulness. This poses a challenge because the unfamiliar or redefined terminology involves a kind of “code-switching,” being mindful of Harink’s definitions throughout. There is a glossary at the back of the book to help with this purpose.
Against the backdrop in which the “gospel” is the glorious rule of Rome, he shows how Paul’s thesis is that the gospel is God’s saving power revealed (apocalypsed) for all who believe, both Jews and Greek through the crucified one, that the just will live by faith. Harink goes on to show how both Gentile nations have been under captivity to idolatrous political and philosophic systems and Jews to the law. The justice of God is revealed not in conflict between Jew and Gentile, but through the love of God revealed in the death of the son who liberates both from captivity to the power of sin, but reveals his power to work in those who trust in him through the resurrection. This is a justice that crucifies human control for the power of the Spirit, that begins to undo the bondage of creation, and that will triumph through all adversity, inseparable from the love of God in Christ. This will ultimately be justice for all Israel, now divided.
The conclusion of Romans deals with how the people of the Messiah live as a result of the justice revealed. One of the distinctive aspects of this reading is its understand of Romans 13:1-10. Harink calls for what he calls “messianic anarchy.” By this he does not mean lawlessness, but the recognition that the archys, the powers that be are ‘over’ us and we are ‘under’ and submitting to those powers is not upholding the state but simply not resisting the “overs” but recognizing that we are ‘under.’ We are not for or against them. They exist, they may sometimes do good things, but they are not the justice of God.
He also shows how the table instructions of Romans 14 reflect the justice of God, the solidarity between Jew and Gentile. Even the concluding greetings reflect the solidarity Paul has with Jew and Gentile, women and men.
Harink’s work presses out how the saving justice of God in the work of Christ transforms personal, church, and political relationships. Along the way in his reading, he offers questions for reflection. He shows that the work of Christ not only “justices” us with God but transforms human relationships as we live in “messianic time,” the already-not yet time” where we live in love of God and neighbor. Harink writes:
“We live in an age–probably not really unlike others–in which our gaze is constantly drawn to the ruling powers; not only the political ones but also all those powers–technology, the economy, the media, the crowd–that would grab our attention and call us to celebrate their glory and greatness. It is hard not to believe that they, rather than the lowly, have inherited the earth. It seems obvious. But the whole of the letter to the Romans draws our gaze elsewhere–to the justice of God in the crucified and risen Messiah Jesus and the power of life in the Spirit.”
HARINK, P. 188.
The main question I have as I read this book is to understand how Christ’s saving work is accomplished. He speaks of the obedience of Christ, human and divine as conquering the Adamic sovereignty that is at the heart of sin, revealing the justice of God. It seem that this is an act that saves by divine fiat rather than the just one standing in our place, the obedient dying for the rebellious. As compelling as this reading is, and I do believe there is much to commend it in its understanding of the justice of God revealed in Christ and how we live under this, like many contemporary works, it seems this evades the idea of substitution. I do not believe this reading must dispense with substitution, which magnifies the obedience of the Son, and the justice and love of the Father. Perhaps this reading is just reframing. The alternate language certainly offers a fresh look at Romans. But new readings deserve careful reading, and with new insights, we must be certain that we have sacrificed old truths.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
Douglas Harink contends that in Christian discussions of justice, we have overlooked Romans, turning instead to the law, the prophets, and the gospels. A key reason for this is how we typically translate dikaiosynē. Usually, in Romans, it is rendered as “righteous” or “righteousness. The same word also may be translated as “justice” and Harink offers a reading of Romans using this translation. In doing so, he moves Christian discussions of justice from culture-shaped discussions with a veneer of Christianity to a distinctive, God-shaped justice profoundly shaped by the suffering, death, and resurrection of the incarnate Son.
One feature of this reading is not only to substitute justice for instances of righteousness, but to translate reveal as “apocalypse” and instead of speaking of Christ, to use “Messiah” and to refer to followers as “messianics.” He also elaborates the cultural understanding of words often used in Romans such as “lord,” “son of God,” “gospel,” “coming,” “savior” and other terms. One particularly significant one is faith, translating pistis. Like other contemporary commentators, he uses terms like loyalty, allegiance and faithfulness. This poses a challenge because the unfamiliar or redefined terminology involves a kind of “code-switching,” being mindful of Harink’s definitions throughout. There is a glossary at the back of the book to help with this purpose.
Against the backdrop in which the “gospel” is the glorious rule of Rome, he shows how Paul’s thesis is that the gospel is God’s saving power revealed (apocalypsed) for all who believe, both Jews and Greek through the crucified one, that the just will live by faith. Harink goes on to show how both Gentile nations have been under captivity to idolatrous political and philosophic systems and Jews to the law. The justice of God is revealed not in conflict between Jew and Gentile, but through the love of God revealed in the death of the son who liberates both from captivity to the power of sin, but reveals his power to work in those who trust in him through the resurrection. This is a justice that crucifies human control for the power of the Spirit, that begins to undo the bondage of creation, and that will triumph through all adversity, inseparable from the love of God in Christ. This will ultimately be justice for all Israel, now divided.
The conclusion of Romans deals with how the people of the Messiah live as a result of the justice revealed. One of the distinctive aspects of this reading is its understand of Romans 13:1-10. Harink calls for what he calls “messianic anarchy.” By this he does not mean lawlessness, but the recognition that the archys, the powers that be are ‘over’ us and we are ‘under’ and submitting to those powers is not upholding the state but simply not resisting the “overs” but recognizing that we are ‘under.’ We are not for or against them. They exist, they may sometimes do good things, but they are not the justice of God.
He also shows how the table instructions of Romans 14 reflect the justice of God, the solidarity between Jew and Gentile. Even the concluding greetings reflect the solidarity Paul has with Jew and Gentile, women and men.
Harink’s work presses out how the saving justice of God in the work of Christ transforms personal, church, and political relationships. Along the way in his reading, he offers questions for reflection. He shows that the work of Christ not only “justices” us with God but transforms human relationships as we live in “messianic time,” the already-not yet time” where we live in love of God and neighbor. Harink writes:
“We live in an age–probably not really unlike others–in which our gaze is constantly drawn to the ruling powers; not only the political ones but also all those powers–technology, the economy, the media, the crowd–that would grab our attention and call us to celebrate their glory and greatness. It is hard not to believe that they, rather than the lowly, have inherited the earth. It seems obvious. But the whole of the letter to the Romans draws our gaze elsewhere–to the justice of God in the crucified and risen Messiah Jesus and the power of life in the Spirit.”
HARINK, P. 188.
The main question I have as I read this book is to understand how Christ’s saving work is accomplished. He speaks of the obedience of Christ, human and divine as conquering the Adamic sovereignty that is at the heart of sin, revealing the justice of God. It seem that this is an act that saves by divine fiat rather than the just one standing in our place, the obedient dying for the rebellious. As compelling as this reading is, and I do believe there is much to commend it in its understanding of the justice of God revealed in Christ and how we live under this, like many contemporary works, it seems this evades the idea of substitution. I do not believe this reading must dispense with substitution, which magnifies the obedience of the Son, and the justice and love of the Father. Perhaps this reading is just reframing. The alternate language certainly offers a fresh look at Romans. But new readings deserve careful reading, and with new insights, we must be certain that we have sacrificed old truths.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
November 27, 2020
She was a young military intelligence officer who had recently become a Christian. I was about mid-way through my Air Force career and had been a believer for over a decade. We orbited in different constellations of friends and relations. Nevertheless, she invited my wife and I over to a dinner party she was having with her associates. The group was primarily made up of Democrats who were probably “centrists” and I was a Republican and committed conservative. But we played well together until the discussion came around to politics. The oldest guest and I began to have a vibrant discussion that loudly and energetically took over the dinner conversation, with our young host speechless and stunned. My dialogue partner was firm and thoughtful in his position, raised questions I had never thought of, and received rebuttals from me he had never considered. In the end, to the astonishment of our host and the other dinners, we shook hands and complimented each other, leaving the scene with “That was a most enjoyable discussion!” That’s what it was like to read “Resurrecting Justice: Reading Romans for the Life of the World” by Douglas Harink, professor of theology at The King's University in Edmonton, Alberta. This 248-page softback was an insightful read, opening doors into areas I hadn’t thought about, while presenting perspectives I strongly disagreed with. A most enjoyable discussion!
Harink’s whole agenda in the volume “is to show that Romans is a letter deeply concerned with justice and to explain what justice means according to the good news that Paul proclaimed” (18). To do this, the author offers a reading of Romans – not a full-bodied commentary, but more of a working through the entirety of Romans looking for what Paul says about justice/righteousness. He lands where classic Protestants want him to land but takes it into other areas and aspects. To work through all thirteen chapters was intriguing and effective, as he builds his case. Some of the questions his earlier chapters raised in my mind (for example, the place of the Law), came to be answered in the later chapters. One will need to stick with the whole manuscript before they come to final conclusions.
There were two areas, out of several, that stuck out positively to me. The first was the wrath of God. It seems to me that Harink gets it mostly right and doesn’t shy away from this controversial point. “The gospel arrives as judgment on the systems of the world for the sake of justice and life. We must see then that God’s wrath is God’s mercy; God’s wrath against systems of idolatry and injustice is good news for those who are enslaved, downtrodden, and destroyed by them. God’s wrath liberates! The apocalypse [revelation] of Jesus Messiah is the arrival of God’s justice, wrath, and mercy as a single liberating event” (39). As I have often said to my congregation, what’s good news for some, is bad news for others. And I think the author does well in presenting this same idea.
The second is the observation he makes – and sticks with throughout the remainder of the book – regarding God’s promise to Abraham, that he would inherit the world (Romans 4:13). As Harink points out, “Abraham received and trusted God’s word as a divine promise, but not as a divine mandate…Abraham refused inheriting the world and becoming the father of many nations as a mandate to be achieved through his own energy and might” (61). The author hits the nail on the head, and continues driving it in deeper in almost every chapter, because, according to the author, this “for Paul is the gospel itself: it is precisely in Abraham’s walking the way of trust and leaving the outcome to God that justice is done in the world” (63). As the writer fleshes this out, it keeps coming around to the followers of Jesus as the way we’re to follow our Lord. We have a promise of the new heavens and new earth in which justice dwells, darkness being done away as the true light is dawning, and we receive it and live in it as a promise, not a mandate. It’s not ours to concoct or construct by our own muscles or machinations. Well done!
My disagreements were many. For example, much of the author’s perspective on sin sounded like Critical Theory: systemic sin, systems of sin, etc. It looked to me like we could blame the system for our troubles and excuse our own actions. Whether Harink intended it this way, it is how it slowly came across. Further, the wrath of God takes on a more impersonal, “systems” texture (69). And if God’s wrath isn’t personal but technical/mechanical, then that hits me as really bad news for all, because it is heartless by being impersonal and mechanical. Additionally, I got the feel that the author leaned in a Universalist direction. And finally, it struck me from early on – and seemed to be confirmed all the way through – that he was standing in an anabaptist perspective. I am not using this as a pejorative, but more noting the pacifist, no involvement in civil government, perspective he promotes numerous times. There were other areas, but these will do.
In the end, I argued with Harink all the way through “Resurrecting Justice,” and what a most enjoyable discussion! I am certain pastors, theologians, seminary professors and students of the Scriptures will find this work useful in stretching their horizons, while they have a most enjoyable discussion with the author as well. I recommend the work.
My thanks to IVP Academic. I asked them for a copy of the book used for this evaluation, they freely sent it, and only asked I give an honest review. Therefore, my assessments are all mine, given without duress or disgrace.
Harink’s whole agenda in the volume “is to show that Romans is a letter deeply concerned with justice and to explain what justice means according to the good news that Paul proclaimed” (18). To do this, the author offers a reading of Romans – not a full-bodied commentary, but more of a working through the entirety of Romans looking for what Paul says about justice/righteousness. He lands where classic Protestants want him to land but takes it into other areas and aspects. To work through all thirteen chapters was intriguing and effective, as he builds his case. Some of the questions his earlier chapters raised in my mind (for example, the place of the Law), came to be answered in the later chapters. One will need to stick with the whole manuscript before they come to final conclusions.
There were two areas, out of several, that stuck out positively to me. The first was the wrath of God. It seems to me that Harink gets it mostly right and doesn’t shy away from this controversial point. “The gospel arrives as judgment on the systems of the world for the sake of justice and life. We must see then that God’s wrath is God’s mercy; God’s wrath against systems of idolatry and injustice is good news for those who are enslaved, downtrodden, and destroyed by them. God’s wrath liberates! The apocalypse [revelation] of Jesus Messiah is the arrival of God’s justice, wrath, and mercy as a single liberating event” (39). As I have often said to my congregation, what’s good news for some, is bad news for others. And I think the author does well in presenting this same idea.
The second is the observation he makes – and sticks with throughout the remainder of the book – regarding God’s promise to Abraham, that he would inherit the world (Romans 4:13). As Harink points out, “Abraham received and trusted God’s word as a divine promise, but not as a divine mandate…Abraham refused inheriting the world and becoming the father of many nations as a mandate to be achieved through his own energy and might” (61). The author hits the nail on the head, and continues driving it in deeper in almost every chapter, because, according to the author, this “for Paul is the gospel itself: it is precisely in Abraham’s walking the way of trust and leaving the outcome to God that justice is done in the world” (63). As the writer fleshes this out, it keeps coming around to the followers of Jesus as the way we’re to follow our Lord. We have a promise of the new heavens and new earth in which justice dwells, darkness being done away as the true light is dawning, and we receive it and live in it as a promise, not a mandate. It’s not ours to concoct or construct by our own muscles or machinations. Well done!
My disagreements were many. For example, much of the author’s perspective on sin sounded like Critical Theory: systemic sin, systems of sin, etc. It looked to me like we could blame the system for our troubles and excuse our own actions. Whether Harink intended it this way, it is how it slowly came across. Further, the wrath of God takes on a more impersonal, “systems” texture (69). And if God’s wrath isn’t personal but technical/mechanical, then that hits me as really bad news for all, because it is heartless by being impersonal and mechanical. Additionally, I got the feel that the author leaned in a Universalist direction. And finally, it struck me from early on – and seemed to be confirmed all the way through – that he was standing in an anabaptist perspective. I am not using this as a pejorative, but more noting the pacifist, no involvement in civil government, perspective he promotes numerous times. There were other areas, but these will do.
In the end, I argued with Harink all the way through “Resurrecting Justice,” and what a most enjoyable discussion! I am certain pastors, theologians, seminary professors and students of the Scriptures will find this work useful in stretching their horizons, while they have a most enjoyable discussion with the author as well. I recommend the work.
My thanks to IVP Academic. I asked them for a copy of the book used for this evaluation, they freely sent it, and only asked I give an honest review. Therefore, my assessments are all mine, given without duress or disgrace.
November 29, 2020
In answer to the charge that Paul isn't interested in justice, Douglas Harink, offers a commentary of sorts focusing on the letter to the Romans, demonstrating that Paul is indeed focused on the matter. In fact, in Harink's telling, Romans is an extended exploration of justice. The problem is that the Greek dikaiosyne is generally translated as righteousness or righteous. In our modern context that doesn't speak of justice. Nevertheless, the word can be translated as justice. IN fact, the Latin translation is iustus and iustitia. Thus, Romans 1:17, which is generally translated as "the righteousness of God" in Latin reads iustitia Dei, "the justice of God."
With this as the starting point, Harink works through Romans using justice rather than righteousness as the translation, demonstrating that Paul is concerned about justice. In course of this exploration, he touches on all matters of justice, including politics and economics, and social status. This be a useful text for those seeking to understand the justice of God.
With this as the starting point, Harink works through Romans using justice rather than righteousness as the translation, demonstrating that Paul is concerned about justice. In course of this exploration, he touches on all matters of justice, including politics and economics, and social status. This be a useful text for those seeking to understand the justice of God.
June 15, 2022
I've never had so much fun reading through a book on Romans! The book contains the overflowing passion of the author(s) -both the apostle Paul's and Harink's- into a wonderfully edited and readable presentation. Get ready to hear the apostle Paul afresh as Doug equips you with new vocabularies (messianics) and new insights into every chapter of Romans. Doug uncovers (apocalypses :) the consistent (Romans 1-2 and 13 are not lapses!) and passionate preacher of divine justice that is Paul in Romans. It's a book that preached the good news to me in a way that got down into my bones. Some biblical scholars will push back on Harink's interpretation of apocalyptic but I'm not sure who I side with. In some way these scholars prove Harink's (and if Harink is right, Paul's) point: the resurrection is not an event in death-defined plane of history, but something that makes all things new.
April 28, 2024
A treasure
Despite a diverging opinion regarding war and the freedom of meat, this text is an excellent read for those looking to understand the practical implications of the book of Romans and the ethic of justice. The text finds the sweet spot between scholarly exegesis and accessibility for lay persons. The text starts out with a heavier scholarly tone that can be cumbersome. Once the author justifies his premise, the text opens into a treasure trove of idealogy with practical application.
Despite a diverging opinion regarding war and the freedom of meat, this text is an excellent read for those looking to understand the practical implications of the book of Romans and the ethic of justice. The text finds the sweet spot between scholarly exegesis and accessibility for lay persons. The text starts out with a heavier scholarly tone that can be cumbersome. Once the author justifies his premise, the text opens into a treasure trove of idealogy with practical application.
December 19, 2020
Categories resonated with me. I haven't studied Romans in depth to the level where I can evaluate it's conclusions or understand deeply how it is situated among scholarship! But I have some sense of it...anyways, thankful for this read!
March 7, 2022
I found this reading of Romans to be helpful. It is not everything and I didn’t agree with every argument. However I believe this is a remarkably coherent reading of the text that ties well to Old Testament themes. I found the reading of Romans 7 especially helpful.
December 8, 2024
This is one of my favorite books of 2024. I disagree with what he sees as Gods plan for Israel, though his interpretation is the best of his kind. Other than that this is the most Anabaptist reading of Romans I’ve ever read except maybe Ellul. This should be on your list for 2025.
Displaying 1 - 8 of 8 reviews