Summary

Norman Shepherd is a controversial figure in the Presbyterian realm. He was mercilessly grilled by the Orthodox Presbyterian Church for his teachings, and eventually left that denomination. His name is fitting, in my estimation, because he was a good shepherd. And the church has a history of attacking good shepherds.

In The Way of Righteousness, Shepherd gives a clear and concise exposition of justification throughout Scripture. Starting with James. Then moving to Paul. Then Jesus. Then the Old Covenant. Then back to the New Covenant. Shepherd, in this short work, shows how all of Scripture is in harmony with itself on the issue of justification. This book, in my view is a normal, biblical, approach to the issue. And since it’s so thoroughly biblical, it is controversial.

It’s incredible to me that these simple affirmations of Scripture draw accusations from Lutherans and Reformed Baptists and some Presbyterians because it doesn’t match up with their tidy systematics, and formulas, and shibboleths. You are denying the gospel because you don’t have the right quadratic equation of words making the proper distinction of sanctification and justification! I’m sure God is very pleased with your formulas. We are not justified by our precise justification formulas. We are justified by faith in Christ. And we are not justified by a dead faith, but a living faith. This isn’t complicated.

Justification According to James

In his chapter on Justification According to James, Shepherd walks us through the apparent discrepancy between James and Paul. Where Paul says a person is justified by faith apart from works of the law (Romans 3:28) and James says a man is justified by works and not by faith alone (James 2:24). A common way to resolve this is to say that James had in mind a different kind of justification. A justification that demonstrates true faith. But Shepherd says, “No.” Shepherd argues James is using the word justified in the same soteric-forensic sense that Paul is using it, rather than a demonstrative sense.

“The main problem with the demonstrative sense for “justify” is simply that it does not fit into the flow of the argument as James develops it. His point is not that a person who has faith but no works is really justified by faith alone, but simply lacks the visible evidence that he is a true believer, and cannot be shown to be a righteous person. His point is that faith without works is dead (v. 26). Such faith is useless (v. 20). It does not accomplish anything because it is dead. Such faith does not and cannot save (v. 14), and a faith that cannot save is a faith that cannot justify (v. 24).” (p. 25)

Justification According to Paul

In Romans 2:13, Paul says, “(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified.” Shepherd says, “Romans 2:13 is really the Pauline equivalent of James 2:24.” Which is where James says a man is justified by works and not by faith alone.

Shepherd continues, “The believer, who believes in Jesus Christ with a living, active, penitent, and obedient faith, is the righteous man who lives by faith (Rom. 1:17). He is not without sin, sin that would otherwise condemn him; but his sin is forgiven in the blood of Jesus. The righteous who live by faith are those whom God has recreated in his image in righteousness and holiness. They look to Jesus for the forgiveness of their sins, and they walk with the Lord day by day in repentance and obedience. This is the kind of faith that is imputed to Abraham for righteousness. This is the faith by which we are justified today according to Romans 3:28 [“a man is justified by faith apart from the deeds of the law”]. This is what Paul is talking about when he says in Romans 1:17, ‘The righteous will live by faith.'” (p. 40)

Shepherd offers a three-fold explanation of which works are excluded from justification. First, He says according to Paul, by “works of the law” he refers to the Mosaic covenant. When Paul says in Romans 3:28 that we are justified by faith apart from the works of the law, in the very next verse, Paul says “or is God the God of the Jews only? Is he not the God of Gentiles too?” (Romans 3:29) Second, by works of the law Paul means obedience to a limited selection of laws found in the Law of Moses and in tradition. (p. 42) Shepherd says this is the Pharisaical form of obedience, such that we see in Matthew 23 or Isaiah 1, where select acts of obedience are designed to cover up massive disobedience elsewhere. Third, works of the law are works done without faith. (p. 43) “Those who were seeking to be justified by works of the law had rejected the way of faith.” (p. 44)

Justification according to Our Lord

Shepherd then moves on to the Gospels. There is so much good content in this chapter, but for the sake of time, I will try to be brief.

Shepherd says, “It is essential to note that the gospels do not present repentance simply as the inevitable fruit, or consequence, or result of faith and justification. The gospels do not present repentance as coming after justification, or after the forgiveness of sins, as evidence of a prior justification. Repentance is presented as unto the forgiveness of sin and as unto justification. Sinners must repent in order to be forgiven. They must repent in order to be justified and saved. Therefore we have to say that in the teaching of our Lord repentance is necessary for justification. There is no forgiveness of sin and therefore no justification without repentance.” (p. 54)

Shepherd says the rightesousness of the Pharisees is the “works of the law.” This mere externalism which neglects the weightier matters of the law like justice and mercy (Matthew 23:23).

Shepherd makes some great comments on the Great Commission and modern evangelism.

He says, “In our evangelism practice today we stress faith alone, the one thing that Jesus does not expressly mention in the Great Commission. And we neglect the two things that he does mention, repentance and obedience.

For many people today it is inconceivable that calling nations to obey the commands of Jesus is evangelism, or that teaching our children to love Jesus and to obey his commands is evangelism. Many would call that justification by works and would condemn it roundly. James would also call it justification by works, and he would commend that kind of evangelism to us! Paul says in his letter to the Romans, the letter that teaches justification without the works of the law, that his task as an evangelist was to call the nations to the obedience that comes from faith (Romans 1:5; 15:18; 16:26). Paul really understood what the Great Commission evangelism mandate was all about – teaching the nations to observe all that Jesus has commanded.” (p. 58)

Shepherd compares the teachings of James to Jesus. Jesus teaches that “Every tree that does not bear good fruit is cut down and thrown into the fire” (Matthew 7:19) and “Not everyone who says to me, ‘Lord , Lord,’ will enter the kingdom of heaven, but only he does the will of my Father who is in heaven.” (Matthew 7:21). These are similar if not identical in substance to what James is teaching. Only a living and active faith will justify. What’s the alternative? A dead faith? Does dead faith justify?

Justification Under The Old Covenant

The next chapter is Justification Under The Old Covenant, which again, is a great chapter with lots of great content. His interaction with Abraham is fantastic.

“Sometimes the discussion of Abraham’s justification focuses on the question, when was Abraham justified? Was it in Genesis 12, or 15, or 17, or in chapter 22 when he offered Isaac? The point in Genesis, as well as for Paul and James, is not so much when as how. Abraham is justified – he is in a right relationship with God – not on the basis of any meritorious accomplishment but by faith. The man who believes in God, who believes God’s word and acts accordingly, is in a right relationship with the Lord. He is not under condemnation and will not come into condemnation but is justified and will be saved in the Day of Judgment. ‘The righteous will live by faith.'” (p. 72)

Justification Under The New Covenant

In the final chapter, Shepherd touches on our union with Christ, which I believe helps to resolve a lot of these questions. For a great talk on the intersection of Union with Christ and Justification, see Dr. Hans Boersma’s talk on Irenaeus here.

Shepherd again focuses not so much on when, but how. But he does give a when of justification in past, present, and future terms.

“We are justified and saved according to the eternal plan and purpose of God. We are justified in the death and resurrection of Christ 2,000 years ago. We are now justified by a living, active, penitent, and obedient faith in Jesus. And we are sure to be justified when the ascended Christ returns to this earth to judge the living and the dead. That is the good news of the gospel, the gospel we believe and proclaim.” (p. 92-93)

Just fantastic.