In TFOJ, Piper has provided a much-needed, accessible critique of Wright's understanding of justification, which would be similar to others who espouse the New Perspective on Paul. The implications and consequences of adopting Wright's view on justification are simply devastating.

In terms of general observations, I would make two comments. First, Piper is to be commended for how he dealt with such a crucial, explosive, and confrontational issue. Throughout the book, his tone is very soft and gentle towards Wright. He even sent the manuscript to Wright so that he would not misrepresent him (p.10). It is in fact his expressed hope that this response may help Wright to rethink his position. Due to the emotional attachments and consequences of doctrinal positions, Christian dialogue on these issues often sounds "unchristian." It was refreshing to read a serious confrontation handled in brotherly love. Second, Piper's clarifications were extremely helpful. For example, Wright says that we are not justified by faith by believing in justification by faith, but by believing in the gospel. Sounds true, right? Piper responds that Wright's statement is misleading. While a person does not have to profess justification by faith in order to be converted, justification by faith is what happens to that individual at conversion. Furthermore, should a person hear that part of the gospel later and reject it, "trying to embrace Christ on other terms," he will not be saved (p.21).

The four main strengths of Piper's book are that he exposes four weaknesses in Wright's understanding of justification. First, Wright's definition of justification is less than biblical. Wright defines justification as God's declaration of who is in the covenant community. It is more of an ecclesiastical issue rather than a soteriological one. Piper demonstrates from exegesis in Romans 3 and 4 that while justification does involve God's declaration, it also involves a saving act. To justify by faith means to be credited with righteousness; it is a saving act of God (p.43).

Second, Wright's definition of righteousness is flawed. He says God's righteousness keeps covenant, judges impartially, deals properly with sin, and advocates for the helpless. As Piper points out, none of these things are what righteousness is, but things that righteousness does (p.62). Then referring to his work in Romans, Piper defines righteousness as God's "unwavering faithfulness to uphold the glory of his name (p. 64)."

Third, One of Wright's more consequential weaknesses is that he arbitrarily distinguishes present justification from future justification. He understands present justification as a simple declaration from God as to who is in the covenant community. Future justification, however, is based on the life lived out as a Christian. Justification present anticipates the future verdict. That means, then, that the future verdict is more than an announcement or confirmation. It is a saving act, and it is based on the life lived (pp.100-101). This distinction leads Wright to his most devastating weakness.

Fourth, Wright ends with a justification by works instead of a justification by faith founded on the imputation of Christ's obedience to the believer. Piper inquires, "So again I ask: Does not the effort to call the present justification an anticipation of then final one tend to undermine the truth that present justification is by ‘faith alone?'" (p.130) In other words, if the present justification folds into the future justification and the future justification is based on the life lived, then is this not a justification by works? It is, and therefore, it is another gospel!

To demonstrate how Wright's understanding of justification cannot hold up under biblical scrutiny, he makes a blatant blunder when explaining Paul's confrontation with the Jews. Wright says that Israel's mistake was not how she related to God (Grace vs. Works), but how she related to the Gentiles. She should not require the Gentiles to wear the covenant badges (circumcision, dietary laws, etc.) that she wears. The new badge is faith in Christ for both Jew and Gentile. This understanding simply does not adequately take into account Jesus' condemnation of the Pharisees, Paul's confession as a former Pharisee, and his condemnation in Galatians of "another gospel." (pp.150ff)