Since our focus here is on Paul’s usage of the dikaio- terminology, the much that could be said about his understanding of Christ’s role in the granting of dikaiosness may be reduced to the little that is essential to our theme; still, something must be said, since it is Christ’s involvement that renders the process one of (extraordinary) dikaiosness rather than simple injustice. No single picture emerges. In Romans 3:25–26 God’s dikaiosness (see sec. iv below) is said to be demonstrated precisely
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