There is nothing quite like getting a gift, especially a gift that you do not deserve. This is how the Apostle Paul describes being saved from sin and death by Jesus Christ. Sinful humanity has been given a gift, the gift of salvation and they only have to believe to receive it (Rom. 5:13-21).
In the letters to the Romans and the Galatians Paul makes his case for justification by faith and not by works of the Law. For the Roman Christians Paul emphatically shows that all of humanity is guilty of sin and deserving of God’s wrath (Rom. 1:18; 3:23 NIV). For the Galatians Paul unpacks the implications of attempting to be justified by circumcision and the Law, and also teaches that one can only be counted righteous by faith (Gal. 3:1-22). While the contexts of each letter may differ, one can understand the implications of being justified and having God’s righteousness imputed only by faith.
Thesis:
In the letters to the Romans and the Galatians, Paul defined salvation from God’s wrath as being justified by faith, and indicated that the only way for humans to be righteous is through faith in Jesus Christ and not works of the law.
I. Sin
According to Paul, the cause of sin was Adam’s transgression in Eden (Rom. 5:12-21). Because of Adam’s sin the entire human race has inherited the guilt and consequences of sin. All of humanity is worthy of God’s wrath due to their sin (Rom. 1:18). There is no difference between Jew and Gentile in their guilt before God (Rom. 1:
18-3:31). Unredeemed humanity is depraved, hostile towards God and a slave to sin and death (Rom. 7:5, 8, 14-15, 19, 23-24; 8:2).
Greathouse explained, “All who have not experienced the power of God’s righteousness in the gospel are hyph’ hamartian, under sin” (Greathouse, 2008, p. 110). Paul is emphatic in the first three chapters of Romans that all of humanity is under the power of sin. The Mosaic Law is unable to free humanity from sin’s grip. It is only through the life, death and resurrection of Jesus Christ that humanity can experience spiritual freedom. Greathouse adds, “The noun hamartia introduces the next major theme of the letter- ‘Sin’ as a personified force that took possession of the human race with Adam’s disobedience, and which rules our human existence until we appropriate God’s liberating grace offered all through ‘Jesus Christ our Lord’” (Greathouse, 2008, p. 111).
Westerholm makes this observation concerning Paul and his theology of sin: “What is clear is that when Paul speaks of the part played by sin in the lives of untransformed human beings, he is speaking not exclusively or even primarily of discrete acts of disobedience that they commit, but rather of a condition in which they find themselves, a realm or state of affairs in which they cannot choose but live” (Westerholm, 2013, pp. 37-38).
a. The Sinner: All Humanity (Rom. 1:18-3:31)
No matter if you are a Jew or a Gentile you are found to be lacking any righteousness (Rom. 3:10). Paul puts all of humanity under the umbrella of his theology of sin. Jews believed they were righteous due to being God’s chosen people and for their attempts of keeping the Mosaic Law. Paul puts this argument to rest when he says, “As it is written, There is none righteous, no, not one” (Rom. 3:10). Greathouse adds, “Having already argued for the universality of Gentile sin and guilt, Paul appeals to the Law to clinch his argument that Jews, alongside the Gentiles, not only are accountable to God but also stand guilty before him” (Greathouse, 2008, p. 109).
Witherington makes a fine observation when he said, “Paul had already established the accountability of Gentiles to God and silenced their pretensions to moral superiority in his first argument, but here he silences Jews, showing that they are condemned out of the very source they claim gives them advantage over Gentiles. Thus is the whole world held guilty before God” (Witherington, 2004, p. 95).
II. God’s Righteousness
“For in the gospel the righteousness of God is revealed–a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Rom. 1:17). God’s righteousness is a key concept in Romans and Galatians (Rom. 3:5, 21, 22, 25, 26; 10:3; Gal. 2:21; 3:21).
Vine defines righteousness (dikaiosune) as, “the character or quality of being right or just” (Vine, 2012, p. 530). This particular word is used to describe an attribute of God’s character in that God is right or just. Paul uses this word in Romans 3:5, “But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument).” The word “righteousness” in this context we see that God is acting in harmony with his own nature. God acts justly when he administers judgment on the unrighteousness of humanity.
When Paul uses dikaiosune in Romans and Galatians (Rom. 6:13, 16, 18; Gal. 2:21; 3:21) he uses it to describe the person who trusts in Jesus Christ by faith. Vines adds, “But for the most part he uses it of that gracious gift of God to men whereby all who believe on the Lord Jesus Christ are brought into right relationship with God” (Vines, 2012, p. 531).
a. God’s Wrath on All Unrighteousness (Rom. 1:18)
“The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness” (Rom. 1:18). It could be said that the theme of Romans is the righteousness of God. Greathouse notes, “Just as the righteousness of God means the whole situation that exists when humans are right with God, so the wrath of God means the total situations that exists when humanity turns away from the Creator” (Greathouse, 2008, p. 69).
Due to humanity’s lack of righteousness, and their ungodliness, God’s wrath is being revealed. But what does Paul mean by God’s wrath? Witherington answers succinctly, “In other words, when we think of God’s wrath we should not think of some irrational passion on the part of God, but rather of his righteous and wholly justified indignation against sinful belief and sinful behavior” (Witherington, 2004, p. 65). Sinners do not inherit the Kingdom of God (Gal. 5:19-21). Sinners are condemned already and await the ultimate condemnation. They are spiritually dead and await the second death. Unbelievers are currently alienated from God and will be finally excluded from his presence.
In our next lesson we will take a look at the Savior, and the solution.
(This was written as a final research paper for Indiana Wesleyan University)
References:
Greathouse, W.M., & Lyons, G. (2008). Romans 1-8: A Commentary in the Wesleyan Tradition. Kansas City, MO: Beacon Hill Press
Greathouse, W.M., & Lyons, G. (2008). Romans 9-16: A Commentary in the Wesleyan Tradition. Kansas City, MO: Beacon Hill Press
Lyons, George (2012). Galatians: A Commentary in the Wesleyan Tradition. Kansas City, MO: Beacon Hill Press.
Packer, J.I. (1996). Justification. In I. H. Marshall; A.R. Millard; J.I. Packer; D.J. Wiseman; (Eds.), The New Bible Dictionary (p. 683-686) (3rd Ed.). Downers Grove, IL. Intervarsity Press.
Westerholm, Stephen (2013) Justification Reconsidered: Rethinking a Pauline Theme. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Witherington, Ben (2004). Paul’s Letter to the Romans: A Socio-Rhetorical Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Witherington, Ben (1998). Grace in Galatia: A Commentary on Paul’s Letter to the Galatians. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.