Justification in Romans: The Revelation of God's Righteousness

Justification in Romans: The Revelation of Gods Righteousness
By
Timothy Ching Lung LAM
A Thematic Paper Submitted to Mr. Paul W. Cheung of Alliance Bible Seminary in Partial Fulfillment of the Requirements for the Course of BS514-E: New Testament Survey II Winter 2003
Timothy Ching Lung LAM Student ID Number: D023111
April 22, 2003
CONTENTS
1 2 3 INTRODUCTION ................................................................................................................................. 1 THE MEANINGS OF JUSTIFICATION AND RIGHTEOUSNESS ................... 2 THE RIGHTEOUSNESS OF GOD REVEALED THROUGH HIS WRAITH TOWARDS SINNERS (ROMANS 1:18-3:20).......................................................................... 3 3.1 GENTILES UNRIGHTEOUSNESS (ROMANS 1:18-32) ............................................................ 3 3.2 JEWS UNRIGHTEOUSNESS (ROMANS 2:17-29) ..................................................................... 3 3.3 GODS RIGHTEOUSNESS REVEALED IN HIS IMPARTIAL JUDGMENT (ROMANS 3:1-20)
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THE RIGHTEOUSNESS OF GOD DEMONSTRATED IN THE GROUND & THE MEAN OF JUSTIFICATION FOR SINNERS (ROMANS 3:21-5:21) ............... 5 4.1 THE GROUND OF JUSTIFICATION: ATONING DEATH OF JESUS CHRIST (ROMANS 3:21-31) .......................................................................................................................................... 5 4.2 THE MEANS OF JUSTIFICATION: FAITH .................................................................................... 6 4.3 FIRST EXAMPLE OF JUSTIFICATION BY FAITH: ABRAHAM (ROMANS 4:1-25) ................ 9 4.4 SECOND EXAMPLE OF JUSTIFICATION BY FAITH: DAVID (ROMANS 4:6-8) ................... 11 4.5 CONCLUSION OF GODS RIGHTEOUSNESS IN JUSTIFYING THE UNGODLY: CHRISTS RIGHTEOUSNESS SURPASSES ADAMS UNRIGHTEOUSNESS (ROMANS 5:1-21) ........... 12
THE FRUIT OF GODS RIGHTEOUSNESS REVEALED THROUGH HIS PROVISION FOR THE CHRISTIANS RIGHTEOUS LIVINGS (ROMANS 6:1-8:39) ................................................................................................................................................. 14 5.1 RIGHTEOUS LIVING AS REQUIRED FOR CHRISTIANS (ROMANS 6:1-7:6) ....................... 15 5.2 HUMAN IMPOSSIBLE FOR RIGHTEOUS LIVING (ROMANS 7:7-25) .................................. 16 5.3 HOLY SPIRIT AS THE PROVISION FOR RIGHTEOUS LIVING (ROMANS 8:1-39).............. 16
THE RIGHTEOUSNESS OF GOD REVEALED IN HISTORY (ROMANS 9-11) 17 6.1 CONSISTENCY OF GODS SOVEREIGNTY CHOICE IN HISTORY (ROMANS 9:1-29)....... 18 6.1.1 Example of Isaac and Ishmael (Romans 9:6-9) ................................................. 18 6.1.2 Example of Jacob and Esau (Romans 9:10-13) ................................................. 18 6.1.3 Example of Pharaoh and Moses (Romans 9:14-18) ......................................... 19 6.1.4 Consistency of Gods Sovereign Choice as Prophesied (Romans 9: 25-28)
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Contents
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6.2 ISRAELS FAILURE (ROMANS 9:30-33) .................................................................................. 21 6.3 ISRAELS REMNANT ACCORDING TO GODS FAITHFULNESS (ROMANS 10:19-11:36)
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THE RIGHTEOUSNESS OF GOD AS REFLECTED IN CHRISTIANS RIGHTEOUS LIVING (ROMANS 12-15) .............................................................................. 22 CONCLUSION ................................................................................................................................... 23
BIBLIOGRAPHY ........................................................................................................................................ 26
By Timothy Ching Lung LAM
Introduction The term, justification, in Romans has been a fundamental truth, which has a great impact throughout the history of church. In the 16th Century, Martin Luther, a devoted Augustinian monk who feared the most about the righteousness of God due to his struggling of chronicle sins, had discovered the justification by faith after he read the scriptures from Romans.1 In Romans 1:17 Luther read, He who through faith is righteous shall live, and then he uttered a sign of relief and said, Here I felt that I was altogether born again and had entered paradise itself through open gates.2 Luthers discovery of justification by faith, which caused his
break with the Roman Catholic Church, had eventually become a central doctrine of the Protestant Reformation. Following with the impact of justification by faith to Martin Luther that caused the reformation from nations to nations over several centuries, this doctrine had also led to the revival of church in history. In 18th Century, John Wesley, the founder of the Methodism who read Luthers Preface to the Epistle to the Romans, said that, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for my salvation; and an assurance was given me that he had taken my sins away, even mine; and saved me from the law of sin and death.3 As a result, the fires of revival had spread out to the churches in England during the 18th Century.4
The impact of the doctrine of justification on churches still goes on even in the present day and that even todays Christians are still discussing it. There were indeed some dialogues between Lutheran churches, Roman Catholic Church, Ecumenical Working
James D.G. Dunn and Alan M. Suggate, The Justice of God: A Fresh Look at the Old Doctrine of Justification by Faith (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1994), 5-6. 2 Martin Luther, Preface to the Complete Edition of Luthers Latin Writings (1545), in LW34, 323-38, quoted in Eberhard Jungel, Justification The Heart of the Christian Faith, trans. Jeffrey F. Cayzer (Edinburgh: T&T Clark, 2001), 70-71. 3 J. Wesley, Journal, I (1872 edition), 103, quoted in F.F. Bruce, The Letter of Paul to the Romans: An Introduction and Commentary, 2nd ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1985; reprint, 1994), 59. 4 Kenneth W. Allen, Justification by Faith, Bibliotheca Sacra 135:109-116 (April June 1978), 116. Page 1
Group of Protestant on the doctrine of justification since 1972, which led to a consensus on some basic truths of this doctrine between Lutheran churches, and the Roman Catholic Church, namely, Joint Declaration on the Doctrine of Justification.5 If the doctrine of justification is so vital throughout the church history, what does it mean? Surveying the entire Romans, the nature of justification, in brief, is the forensic
act of the righteous God by means of His righteous way in imputing the righteousness of Christ as a gift to those who have faith in Christs atoning death and justifying resurrection, together with Gods gracious provision for their righteous living by the power of the Holy Spirit for they have united with Christ as symbolized by baptism. In
this respect, it is not difficult to note that justification is central to Romans, which indeed is the gospel of salvation not only for Jews but also Gentiles as stated in the two introductory verses of Romans 1:16-17. As the gospel is directly linked with the righteousness of God, the theme of Romans is Pauls justification of this fundamental truth: THE REVELATION OF GODS RIGHTEOUSNESS.
The Meanings of Justification and Righteousness The word justification in Greek (dikaiosn), which is usually translated as righteousness, is based on the same root as its verb to justify (dikai).6 The biblical meaning of justify in Hebrew, Greek, LXX, and the New Testament is to pronounce, accept, and treat as justentitled to all the privileges due to those who have kept the law.7 In this regard, the term, justification, is in a forensic context, which In the scriptures of the judicially settles the legal status of a person who is justified8.
Old Testament, justification denotes Gods action to vindicate those, who perform fidelity to His law, as righteous against their enemies (Habakkuk 2:4) for His law is righteous as He is righteous.9
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However, there is none who could practice Gods Law
Catholic Church and Lutheran World Federation, eds., Joint Declaration on the Doctrine of Justification (Grand Rapids, Michigan: W.B. Eerdmans Pub. Co., 2000), 9-10. 6 George Eldon Ladd, A Theology of the New Testament, Revised ed. (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1993), 478. 7 Walter A. Elwell, ed., Evangelical Dictionary of Theology (Grand Rapids, Michigan: Baker Book House Company, May 1990), 593. 8 Ibid. 9 Gerhard Kittel and Gerhard Friedrich, eds., Theological Dictionary of the New Testament Abridged in One Volume, trans. Geoffrey W. Bromiley, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1985), 168. Page 2
perfectly and that all mankind are under Gods condemnation as a result. Accordingly, Gods righteousness is called into question as in Hebrews thought, God is righteous if He fulfills His responsibility as a Creator to sustain His creations to thrive.
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In dealing
with this problem, Apostle Paul, by his doctrine of justification in Romans, displays the righteousness of God in terms of His condemning sinners while justifying the ungodly through His grace in a harmonious way without conflicting the righteous demand of His Law. 3 The Righteousness of God Revealed through His Wraith towards Sinners (Romans 1:18-3:20) Pauls main purpose in this session is not to demonstrate mens sin, but rather Gods righteousness that is revealed through His impartial judgment (i.e. wrath) towards mens sin as stated in Romans 3:5: But if our unrighteousness brings out Gods righteousness more clearly, what shall we say? . 3.1 Gentiles Unrighteousness (Romans 1:18-32) In Romans 1:18-32, Paul proves that all Gentiles are unrighteous, as they have rejected the natural revelation of God, which can be known through Gods creation. Even though they do not have the Law, the requirements of the Law are written on their hearts, their consciousness also bearing witness (Romans 2:15). Therefore, they have no excuse for their rejection to acknowledge God. In judgment, God handed them over (Romans 1:24), which means that God hands them over to the terrible cycle of ever-increasing sin.11 As a result, their acts of sins deserve death (Romans 1:32) and they are all under Gods wrath and anger (Romans 2:8).
3.2 Jews Unrighteousness (Romans 2:17-29) On the other hand, Jews, who have the privilege of being entrusted with Gods
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James D.G. Dunn and Alan M. Suggate, 33-36. Douglas J. Moo, Romans 1-8, The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 106. Page 3
word, cannot keep the Law perfectly and therefore are also unrighteous (Romans 2:23). Pauls conclusion leads to Jews surprise as they think they are secured in Gods covenant favor for Israelites salvation because they are Gods chosen people as signified by their possession of the law and circumcisions. 12 However, Paul said that they only prided themselves of the identity of being Jews, but failed to practice the Law as required by God. As a result, they are also under sin, which also deserve Gods wrath.
3.3 Gods Righteousness Revealed in His Impartial Judgment (Romans 3:1-20)
If Jews and Gentiles are alike that they are all under Gods wrath, one may have reservations on Gods righteousness in terms of His faithful covenant to Israel. Three questions were raised: whether there is an advantage of being Jews if they are under Gods wrath regardless of the Law given to them (Romans 3:1), (ii) whether Jews unbelief in Christ nullifies Gods faithfulness (Romans 3:3), and (iii) whether our unrighteousness enhances Gods truthfulness and His glory (Romans 3:7).
(i)
Paul dealt with all these three questions in his affirmation of benefits for those who are Gods chosen people. First of all, Jews have been entrusted with the very words of God because God considered it a trust that He gave Israel a revelation of Himself (Romans 3:2). Secondly, the Jew, who thinks that God
is unfaithful when He makes promises to Israel while on the other hand judges them for sin, is incorrect. Paul cited the quotation from Psalm 51:4 in Romans
3:4 to prove that God is righteous to judge regardless of who the sinful person is. Even the king of Israel, David had to be judged for his adultery with Bathsheba.
James D.G. Dunn, Romans 1-8, Romans 9-16, Word Biblical Commentary Volume 38 (Dallas, Texas: Word, Incorporated, 1988), 126. Page 4
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In this regard, God has been acting consistently with what He has said He will do including blessing Jews as well as judging them. Thirdly, the thought of our sins magnifying Gods truthfulness and glory is evil, which does not justify an answer. Thus, Pauls response is simply, Their condemnation is deserved
(Romans 3:8).
From the above argument, Paul concluded that all men are unrighteous; however Gods impartial judgment to unrighteous men is righteous. It is because God
will judge the world impartially on the basis of His revelation to them (i.e. either Gentiles without the Law or Jews with the Law) on the day of judgment (Rom 2:16). Accordingly, God is righteousness for He has shown no favoritism
(Romans 2:9-10). 4 The Righteousness of God Demonstrated in the Ground & the Mean of Justification for Sinners (Romans 3:21-5:21) In last session, Paul has shown Gods righteousness in judging sinners while in this session, he is to prove that Gods righteousness is demonstrated by the act of His justifying the ungodly (Rom 3:26). Similar to Gods impartial judgment of the men, His salvation in Jesus Christ is also impartial to all men. 4.1 The Ground of Justification: Atoning Death of Jesus Christ (Romans 3:21-31) In view of the previous discussion, it is not difficult for one to understand Gods righteousness in judging the sinners, but how God be righteousness in justifying the ungodly is in question. Pauls statement of God justifying the ungodly is actually a shocking assertion to Jews as only unrighteous judge would justify the wicked in the Old Testament times. 13 On the other hand, God, in order to
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maintain His righteousness as the Creator, should be faithful to His obligation to sustain His creations to do well in Hebrew thought.
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In this regard, God
George Eldon Ladd, 482. According to James D.G. Dunn, in Hebrew thought, a person is righteous if he fulfills his liabilities for those who have their particular relationships with him. In this respect, God is righteous if He sustains His creation and makes it possible for creation to develop well. On the other hand, human is righteous if they Page 5
would be deemed unrighteous if He failed to fulfill His obligation to justify all mankind even though they are wicked. unrighteous if He justifies the ungodly. God to be righteous. In addition, God would also be
Therefore, it appears to be a dilemma for
In Romans 3:21-31, Paul demonstrated how God fulfills His liability to justify the ungodly without causing any conflict to His righteousness nature against sins by practicing grace in the atoning death of Christ Jesus. In order to save the fallen world God has created, God practiced his grace through the redemption that came by Christ Jesus (Romans 3:24), and that Christ was crucified as a sacrifice of atonement through faith in his blood (Romans 3:25) for the sin of the world. Therefore, the death of Christ is a propitiation, which means the turning away of wrath by an offering.
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Accordingly, the righteous demand of Gods Law had
never been altered, but rather fulfilled by Jesus who perfectly kept the law. For those who have faith in Jesus will then be justified (Romans 3:26), not because they have kept the Law, but rather God regards them to be united to Christ who has kept the Law perfectly. Hence, by practicing grace in Christ, God has
accomplished His justice in saving the fallen world and that He remains as a gracious faithful covenant partner to ungodly mankind while He acts faithfully and justly towards His creations16. 4.2 The Means of Justification: Faith The death of Christ is the ground of justification and that, men who have faith in Christ is justified before God; but what is faith? Faith is the mean of justification, which designates the agency, instrumentality, or medium by which the benefit of justification become efficacious to the individual.17 the righteousness of Christ.18 In this respect, faith is not
our justifying righteousness but rather liked empty hands outstretched to receive Paul further explains that a man is justified by
recognize their position as Gods creatures, i.e. glorify God as God and gives thanks to Him (Romans 1:21). This is actually the Jewish understanding of Israels divine election which Christians doctrine of justification develops from. For details, please refer to James D.G. Dunn and Alan M. Suggate, 33-36. 15 Bakers Dictionary of Theology, s.v., Propitiation, by Leon Morris, 424, quoted in Kenneth W. Allen, 111. 16 Eberhard Jungel, 76. 17 George Eldon Ladd, 490. 18 Walter A. Elwell, 596. Page 6
faith apart from observing the Law (Romans 3:28). That means that man is justified not by what he or she does, but by faith. This justification by faith apart from work has been a theological dispute, which has been debated not only between the Roman Catholic Church and the Protestants since Reformation, but also among the Protestant theologians. Although the discussion of this dispute will be surveyed here, it will not be discussed into details for it is not a main concern in views of Gods righteousness. With respect to Martin Luther, he asserted the word, alone to justification by faith and that all mankind would receive the righteousness through Gods divine grace by faith alone, and not by legal works. 19 However, William Sanday and
Arthur Headlam question how this gonna be if God justifies the ungodly simply by faith without any meritorious work by that person which makes God guilty of deception. 20 Jesus Christ.21 Vincent Taylor responses along with this thought that one is
righteous because he has actually got a righteous mind by virtue of his faith in If he were correct, faith would become the ground of justification, which can be considered as a meritorious work in contrast to Pauls conception of faith apart from work. If faith were the ground of justification, then justification by mens meritorious work is introduced which dishonors the divine act of Gods grace. It is totally deviant from what Paul means as he says in Romans 11:16, In this respect, faith itself is not another work that God has to reward And if by grace, then it is no longer by works; if it were, grace would no longer be grace. righteousness as wages for people earn, but rather is self-emptying and has no merit in itself.22
Roman Catholic Church also has similar point of view on the means of justification as Vincent Taylor has. They think that the sinner is justified by faith in Christ, which is first infused into the heart at ones baptism, in order to cancel
F.F. Bruce, 163. Sanday and Headlam, Romans, 36, quoted in Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids, Michigan: Baker Book House Company, 1998; 2 nd reprint, June 1999), 971. 21 George Eldon Ladd, 485. 22 John F. MacArthur, Jr., et al., Justification by Faith Alone Affirming the Doctrine by which the Church and the Individual Stands or Falls, eds., Don Kristler, (Morgans, PA: Soli Deo Gloria Publications, 1995; 4th reprint, 2000), 61.
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all past sin.23
In this regard, Catholic perspective of justification is not merely
the forensic and declarative justification, but also the infusion of sanctifying grace that God makes the believers just by actual renovation of ones interior soul and attaching to it as the souls own holiness.24 In fact, Catholic view of Infusion of Sanctification is broadening the reference of word Paul intended. Erickson used the juxtaposition of justify and condemn from Romans 8:33-34 to argue for the forensic justification rather than the actual infusing of holiness into the individual.25 From the scripture, one cannot find difficult to interpret that Gods condemnation will not actually alter ones spiritual condition by infusing sin or evil as he is condemned by what he has done wrong. Similarly, Gods justification is not changing believers spiritual condition by infusing holiness, but rather declaring them righteous.26 Should In men be condemned for what he has not done, Gods righteousness is doubted.
short, justification is the declarative act of God who bestows His grace by imputing the righteousness of Christ to those who have faith in Christ as a gift. It has nothing to do with the infusion of sanctification, but only the imputation of righteousness.
An important thing should be noted that a man is not justified by believing in justification by faith but by believing in Jesus. 27 As mentioned above,
justification is the gift of God and that is something completely undeserved for men as it is Jesus Christ who has paid the penalty prescribed under the divine demand of Gods righteousness. He is indeed the only ground of justification.
In Christ, not only men who believe in Him become righteous, but also God is deemed righteous. This concept is also in line with the introductory verses as mentioned previously that the righteousness of God is revealed through faith for faith (Rom 1:17) which means that Gods righteousness is revealed out of the faith of Jesus and leads to the faith of Christians.
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In this respect, Habakkuks
Ibid., 144. Trent, 1, c., cap. Vii, quoted in Kevin Knight, Catholic Encyclopedia, s.v., Justification, by Joseph Pohle, 2002. From http://www.newadvent.org/cathen/08573a.htm> (Feb. 19, 2003). 25 Millard J. Erickson, 969. 26 Ibid. 27 N.T. Wright, The Shape of Justification: A misunderstood term has caused great confusion in understanding Paul, and its time to get it right, Bible Review 17 No 2:8 (April 2001), 50. Page 8
citation of the righteous by faith shall live implies both Christ and believers28. 4.3 First Example of Justification by Faith: Abraham (Romans 4:1-25) In order to make evident the idea of justification by faith as well as the fact that it is not a new concept and has been taught in the Old Testament, Paul gives the example of Abraham to justify his argument. In fact, there are some Jews boasting about their identity of being the sons of Abraham (Matthew 3:9; John 8:33, 39), and thus Paul is trying to prove here that even Abraham could not boast in his righteousness, then none of his descendants could boast either. God, and it was credited to him as righteousness. (Romans 4:3) The scripture argument comes from Genesis 15:6, which says, Abraham believed In this respect,
Abraham was reckoned righteous on the basis of his faith rather than works as he believed in Gods promise of giving him a son at his age of 75 (Genesis 16:16). Abrahams faith, similar to todays Christians faith, is a resurrection faith (4:19-25) that God would raise the dead to give him a son even though Sarah and he were too old to give birth to a child.29 Paul further points out that Abraham It is why the did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God (Romans 4:20). scripture says, it was credited to him (Abraham) as righteousness (Romans 4:22). Then Paul draws a conclusion for associating Abraham with Christian that they are sharing the same basis for justification, i.e. faith. In this regard,
justification by faith is not something Paul created, but has been told in the scriptures at the Old Testament times. Furthermore, there is no relationship between Abrahams righteousness and his circumcision. At the time of his being reckoned as righteous by faith, Abraham was about 86 years old and was not circumcised until he reached the age of 99. As he was justified for 14 years before his circumcision (cf. Genesis 15:6 with 17:24), the rite of circumcision had definitely no link to his righteousness.
L.T. Johnson, The Writings of the New Testament: An Interpretation, Revised ed. (Minneapolis: Augsburg Fortress, 1999), 346-347. 29 Romans 4:19 says that Abrahams body was as good as dead-since he was about a hundred years old-and that Sarahs womb was also dead. That means Abraham believes God, the life-giver, that He would give life to that which is dead, i.e. the hopelessness of his and Sarahs human condition to bear a child. Please refer to James D.G. Dunn, 238. Page 9
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Therefore, Abraham was an ungodly Gentile who had no covenantal obligation to gain the justification. As a result, Abrahams circumcision is only the fruit of his faith, not the root of it as God reckoned him righteous just because he believed in God.
Nonetheless, the use of the above example may not be persuasive to Jewish audience because Abrahams faith is just another meritorious work as perceived by Rabbinic Judaism at Pauls time.30 Thus, one may wonder why Paul used this
scripture as it may jeopardize his argument. Cranfield suggested that Paul was aware of the typical understanding of this scripture testifying Abrahams faith as meritorious work as shown in 1 Mac 2:52 and his intention was to appeal to the scripture so as to demonstrate the misapprehension of Genesis 15:6 at his time.31 In response to this, Paul argued that if it was Abrahams work leading to the righteousness reckoned to him, this justification could not result from grace, but rather obligation. Douglas Moo explains it well: because work means the reward is given by obligation, the reward of righteousness must not be dependent on work for God is never obliged by His creatures; justification is a gift, freely bestowed not a wage, justly earned.32
In fact, the purpose for Paul to give out the example of Abraham is not only to argue for Christians justification by faith, but also to demonstrate Abraham as the representative forefather who brings righteousness to all those related to him by their faith, whether Jews or Greek.33 At the first glance, Romans 4:9-12 may be
perceived as a proof to demonstrate that Abraham was justified by faith and not by works, particularly, not by circumcision. Nevertheless, the use of Abrahams example may induce some Jews to think that, regardless of the basis for Abrahams righteousness, the righteousness is available only to his ethnic descendants, not the Gentiles. However, what Paul is driving here is not only
C.E.B. Cranfield, The Epistle to the Romans Volume I & II, The International Critical Commentary (Edinburgh: T. & T. Clark Limited, 1979), 229. 31 Ibid., 229. 32 Douglas J. Moo, 266. 33 Michael Cranford, Abraham in Romans 4: The Father of All who Believe, New Test. Stud. Vol. 41 Page 10
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using Abraham as the model of justification by faith, but also the universality of justification by faith, which is not only for the Jews, but also for Gentiles. From the first three chapters of Romans, Paul was to illustrate the universality of mens sinfulness and the way of achieving righteousness for all men. Then it comes to chapter 4 that he demonstrates Abraham being the forefather of all who believe in Jesus Christ including both the Jews and Gentiles. First of all, Abraham was uncircumcised before he was reckoned righteous as discussed above (Romans 4:9-12). Thus, he was saved as an ungodly Gentile and not as a Jew as he neither became a Jew by circumcision, nor did he have the Law to keep. Furthermore, in Romans 4:17, Abraham was promised that he would be a father of many nations. Paul here declared that he was not to be boasted in as a father in a mere physical sense, but rather he would become the father of anyone who exercised faith in God as he did. offspring. Those who can legitimately claim Abraham as their father are those who have exercised the same faith. And so not all Jews are truly Abrahams Likewise, those Gentiles who have trusted in Jesus Christ for As Abrahams offspring, they all justification are truly Abrahams offspring.
look forward to the blessings, which God promised to Abraham and to his offspring
In short, Abraham has been used as an example of Old Testament faith so as to show that the Jews cannot boast in their physical descent from this person. Should they desire to seek righteousness credited from God, they must abandon their boasting of having the privileged Jewish status and the possession of Law. Then, they should emulate Abraham, who was uncircumcised, to receive righteousness by faith. Furthermore, they must recognize that both Jews and Gentiles can claim Abraham as their father if they have a resurrection faith, like Abrahams. 4.4 Second Example of Justification by Faith: David (Romans 4:6-8) This example is indeed served as a supporting rationale to Abrahams reckoned righteousness by faith and that it demonstrates Davids righteousness due to Gods forgiveness by grace through faith despite of his sin.
(1995), 71-88. Page 11
Pauls quote of Psalm 32 in
Romans 4:7 points out that David had committed the sin with Bathsheba. However, God was gracious to forgive him for his sins and thus David says, Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him (Rom 4:7-8). Hence, neither Abraham, nor King David would have anything to boast about before God as righteous men, for they had not earned it; they were reckoned righteous because of their faith.
Although the above example of King David may serve as a strong evidence of mens justification by faith, one may argue that Davids sin was not completely forgiven as his son that Bathsheba had born to him was dead due to his sin (2 Samuel 12:13-14). About this problem, Erickson suggested to distinguish the temporal and eternal consequences of sin.
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In fact, we are still encountering
the physical death as well as other curses stated in Genesis 3 resulting from our sins and God did not promise us to be freed from all these consequences. However, once we are justified by faith, we are not required to face any of the eternal consequence of sin and that we have eternal lives as promised by God (Romans 6:22). One thing should be noted that there is a cause and effect
relationship existed in this fallen world where there have been unpleasant consequences such as death arising from the sins brought in by Adam (will be discussed in the next session). Notwithstanding that the calamity of his own household and the death of his son were brought to David, Davids sin had already been taken by God and that he was not going to die (2 Samuel 12:13). Therefore, God is still just in terms of His wrath towards mens sin and His grace towards the justified.
4.5 Conclusion of Gods Righteousness in Justifying the Ungodly: Christs Righteousness Surpasses Adams Unrighteousness (Romans 5:1-21) While Paul in Romans chapters 1-4 established the fact that all mankind are justified by faith, he shifted his focus from the means of the justification to the
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ground of justification in Romans chapter 5, i.e. Jesus Christ, the representative head of the new human race. On the same basis to the universal application of Gods condemnation and salvation to all mankind in the first 4 chapters, Paul adopts Adam here to embrace all men under the same roof so as to trace the root of the mens sin. unrighteousness. In fact, Adams sin made all men sinners who then suffer the In other words, all men by birth are the children of Adam In separation from God, and thus Adams sin is the original source of all mens
and as a result, they are bounded by sin and subject to death (Romans 5:12).
contrast, by faith in Jesus Christ who bore the wrath of God through His atoning death, all mankind could become the sons of God and receive the reconciliation with God (Romans 5:11). As Christ is greater than Adam, the work of Christ is also greater than the work of Adam, i.e. Christs righteousness is greater than Adams unrighteousness. Accordingly, all mankind in Christ can receive His righteousness, which conquers the unrighteousness of Adam.
Although the above argument seems right, one issue still remains: how could all mankind be perceived as sinners when only Adam sinned which appeared to be in contradictory to what 2 Chronicle said. . . Fathers shall not be put to death for their children, nor children put to death for their fathers; each is to die for his own sins (2 Chronicle 25:4). Paul has explained in Romans 5:12 that all humans are inseparably identified in sin with their natural head, Adam, not only physically, but also spiritually. When Adam sinned, all sinned when Adam received spiritual death, all received spiritual death, because all were physically present in Adam when he sinned. F. F. Bruce states it well:
To Paul, Adam was more than a historical individual, the first man; he was also what his name means in Hebrew humanity. The whole of humanity is viewed as having existed at first in Adam. . .human beings are mortal before they commit any sin, so that the mortality of the race is the result of the original racial sin. . . It is not simply because Adam is the ancestor of mankind that all are said to have
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Millard J. Erickson, 973. Page 13
sinned in his sin (otherwise it might be argued that because Abraham believed God all his descendants were necessarily involved in his belief); it is because Adam is mankind.35
In summary of this session, God is righteous in terms of the fulfillment of His obligation as the Creator as well as the way He sustains His creation to flourish. He
indeed did not just simply reckon men as righteousness by His prodigal forgiveness but rather by putting forth the sacrificial death of Jesus Christ as propitiation in order to fulfill His righteous requirement. In addition, God is righteous as He has been
consistent with His saving method which is not new, but rather the same old method as taught in the Old Testament as shown in both Abraham and King David. As such, Paul has successfully demonstrated Gods righteousness in His impartial treatment to all human races and that all men who believe in Christ are justified regardless of whether they are Jews or Gentiles. And this is what the gospel is which indeed reveals the righteousness of God.
The Fruit of Gods Righteousness revealed through His Provision for the Christians Righteous Livings (Romans 6:1-8:39) From the previous section, Gods grace surpasses mens sin which may cause someone to wonder whether we can continue to live unrighteous to abound the grace of God so as to bring greater glory of God (Romans 6:1). unrighteousness and are subject to condemnation? As such, why our sins perceived as It is obvious that Pauls answer is
negative. Although grace does indeed abound where sin increases, this does not imply that we should just continue to sin. If this is so, how could God be righteous if
He allows the justified to sin to abound His grace while it is indeed in disagreement to His righteous attribute. Paul tried to explain here the need for a righteous living for the justified, which is, however, human impossible. But, with Gods gracious
provision, one could practice righteousness through the power of the Holy Spirit. Again, God is righteous as revealed in His provision of the Holy Spirit.
35
F.F. Bruce, 119, 122-123. Page 14
5.1 Righteous Living as required for Christians (Romans 6:1-7:6) Righteous living is a requirement for Christians as they are united with Christ as reflected in baptism. The reason why Paul used baptism as a mean by which Christians relates themselves to Christ is because of the early churchs perception of faith, the gift of the Spirit, and water baptism being the components of the same unified events which Dunn called it as conversion-initiation.36 the gift of the Spirit. As baptism is the experience of the entire conversion-initiation which presupposed faith and Thus, all Christians at Pauls day should have been baptized and hence Pauls use of baptism as a metaphor or symbol for all Christians to constitute them to live in the same manner as Jesus is appropriate. As symbolized by baptism, Christians should not continue to sin because we have been baptized with Christ into death when we are dipped in the baptismal water, and are raised with Christ from death when we emerged from the water and that we should walk in the newness of life (Romans 6:4) on the same basis as Christs resurrection life.37 In this respect, unrighteous living is incompatible
with our union with Christ in His death and resurrection. Nevertheless, the main point of this passage is not baptism but rather the newness of life that all Christians should pursue.
In Romans 6:15-23, Paul teaches that Christians should abstain from sinning and live righteously because those who sin will become slaves to sin leading to death whereas those who obey the form of teaching entrusted to them will become slaves to righteousness. the gift of eternal life. Such slavery will, as a result, increase in holiness and This passage teaches us that justification leads to
sanctification and that the two should not be separated. Archbishop Tillotson in his tripartite model demonstrated this justification-sanctification relationship in terms of faith, i.e. faith is not only assent to gospel truth (Romans 1:16), and trust of the heart (Romans 10:10), it also requires an obedient of working faith (Romans 1:5;16:26). 38 In this regard, should there be no good works
(sanctification), there should not have real faith or justification.

36 37
James D.G. Dunn, et. al., Baptism, 145, quoted in Douglas J. Moo, 383. F.F. Bruce, 129. Page 15
In chapter 6, our death in Christ as portrayed by baptism constituted us as dead to sin; while our death in Christ in the analogy of marriage discharged us from the Law as dead to the Law in chapter 7. Although the Law can define sin, it cannot In the realm of marriage, death of
reduce or remove sin, but rather increase it. marriage.39
husbands releases the married woman from the Jewish law pertaining to In the same token, our death in Christ freed us from the jurisdiction
of the Law, which supposedly condemned us to death (Romans 7:5). As a result, we are free to be the servant of God in the new way of the Spirit (Romans 7:6).
5.2 Human Impossible for Righteous Living (Romans 7:7-25)
As the Law is only served to condemn sinners, one may wonder whether or not the Law is sin; and if positive, whats the point to have the Law? Against this,
Paul demonstrated that though the Law is served to define sin and cannot sanctify the sinners, the Law, however, is good. It is because it reveals the righteousness
of God and the sinfulness of man. The Law is also good as in my inner being I delight in it and want to abide by it (Romans 7:16 23). Thus, it is not the Law, which is sin, but the sinful nature of the body, which enslave to sin (Romans 7:14).
Actually, the real problem is that man has two natures within him, each drawing him in a different direction. As a result, righteous living appears to be human
impossible due to the weakness of the sinful nature body and the power of sin. We are obligated to perform righteousness on one hand, but are unable to achieve on the other. As Paul said, For I have the desire to do what is good, but I cannot carry it out (Romans 7:18). 5.3 Holy Spirit as the Provision for Righteous Living (Romans 8:1-39) If Paul ends his illustration of Christians human impossible for righteous living in
38
Alan C. Clifford, The Gospel and Justification, Evangelical Quarterly 57:247-267 JI (1985), 262. Page 16
chapter 7:7-24, it will be hopeless for all Christians and that, once again, Gods righteousness will be called into question. Notwithstanding that all mankind is unable to live righteously due to the sinful nature of the body, Paul is to demonstrate throughout chapter 8 that righteous living is possible with the power of the Holy Spirit. With the power of the Holy Spirit, we are able to overcome
the power of the sin and to practice the righteousness, which God requires through the Law (Romans 8:4). Our bodies, which are dead due to sin, will be raised to
life for righteous living by the Spirit, just as He has raised the body of Christ to life (Romans 8:11). And so the problem of righteousness has been solved, and
that Christians can, by means of the Spirit, fulfill the righteous demand of the Law as required by God. However, Christians life is incomplete at the moment and they continue to suffer in this present life. Likewise, this world is also imperfect and that the whole creation has been groaning since the fall of Adam (Romans 8:22). All of creations have been subjected to frustration and eagerly await the restoration of all things back to their original condition. Nonetheless, even during struggles and suffering of this life, the Holy Spirit, as our first fruit,40 assures us of the blessings, which are yet to come as the sons of God (Romans 8:23). will be revealed in us (Romans 8:18). In this regard, the suffering of the present life is not worth comparing with the glory that
The Righteousness of God revealed in History (Romans 9-11)
Throughout the entire Romans, Paul has shown the righteousness of God in His impartial treatment to both Jews and Gentiles in terms of His condemnation of Sin and His provisions of justification. Though the treatment is impartial and not capricious, Gods dealing with men in terms of human race is indeed different. If God blessed
every physical descendants of Israel, His favoritism leads to His unrighteousness. Here it comes to Pauls doctrine of election, which defends the righteousness of God.
James D.G. Dunn, 368. Douglas J. Moo explains this first fruit as the pledge, or first installment of Gods gifts to us that both anticipates and guarantees the gift of glory yet to come See Douglas J. Moo, 546.
40
39
Page 17
6.1 Consistency of Gods Sovereignty Choice in History (Romans 9:1-29) Jewish audiences may cast doubt on Gods righteousness in fulfilling His promise as evidenced in Israels failure to regard Jesus as their Messiah. As such, God is then considered unfaithful and unrighteous. physical descendent of Abraham. Accordingly, Paul begins his
argument by explaining that the scriptures never promised blessing to every Also, the basis of Gods blessing is not to be found in ones physical relationship to a particular forefather, but rather to ones spiritual relationship to God by faith (Romans 9:6). Such a claim is required to be supported in the Scriptures, so Paul turns to the example in Israels history of Isaac and Jacob as well as Moses. 6.1.1 Example of Isaac and Ishmael (Romans 9:6-9) All along in Jewish history, God has been restricting his blessings to some of the descendants of Israel, but not to all. This is actually in contrast of Jews thought of Gods blessing to all physical descendants of Israel. In Chapter
4, some Jews boast about their identity of being the sons of Abraham, which induced Paul to point out that not all the descendants of Abraham are children of Abraham, but rather those who believed in Jesus. The first example is Gods sovereign choice of Isaac rather than Ishmael. Right here, Paul is about to demonstrate the promise of Gods blessing is not merely through the physical descendant line of Abraham, but rather those children of promise. If the blessing was secured for Abrahams ethnic
descendant, then many Gentiles would have the same claim as the Jews as Abraham was the father of not only Isaac, but also Ishmael. However, the Scripture says, It is through Isaac that your offspring will be reckoned (Romans 9:7b, Genesis 21:12), and thus, Isaac is the only son of Gods promise among Abrahams sons while Ishmael is not.
6.1.2 Example of Jacob and Esau (Romans 9:10-13) The second example is Gods sovereign choice of Jacob rather than Esau.
Page 18
The reason why Paul uses this example is because Jacob and Esau have the same qualification as they have the same parent in contrary to Ishmael who is the son of Hagar, the handmaid of Isaacs mother, Sarah. 41 However, Gods blessing is granted to the seed of Jacob only and not Esau, even though Esau is the eldest son of Isaac. This makes certain again that the blessings of God do not belong to men purely on the basis of their origins, but rather free choice of God. And that God made His choice of Jacob over Esau without making reference to their future conducts as the choice was made even before they were born.
But on what basis is the election made for which the righteousness of God is at issue. Based on Gods standard of justice, there is none who could keep it perfectly. Thus, all mankind regardless of Jews or Gentiles will be subject to Gods condemnation towards their sins and no one will be entitled to live eternally in heaven if God is righteous alone. In fact, we are not in
the position to say God is unrighteous because of His withholding of His grace for He has absolute freewill on bestowing His grace, which we do not deserve. Nevertheless, Gods righteous is revealed in saving some while
condemning others for His mercy and righteousness have both be satisfied.
6.1.3 Example of Pharaoh and Moses (Romans 9:14-18) Further to the above two examples, Paul chooses Pharaoh to illustrate that Gods election is not only as positive as saving grace, but also as negative as heart hardening. Pharaoh was the one whom God raised up to resist Him and to persecute His people. On the other hand, Moses was the one whom God raised up to deliver His people. Therefore, same as the above two examples, God was just in both cases that He exercised mercy to Moses while exercised His justice towards Pharaoh.
41
C.E.B. Cranfield, 476-477. Page 19
6.1.4 Consistency of Gods Sovereign Choice as Prophesied (Romans 9: 25-28) Paul now concludes this section by reminding his readers that both the hardening of Israel and the salvation of the Gentiles were foretold in the Old Testament. The point is not that the Scriptures have been frustrated by Israels unbelief, but that they have been fulfilled. This Paul proceeds to show by quoting several Old Testament passages.
First, Paul turns to Hosea who had prophesied the salvation of the Gentiles. Paul cites from Hosea 2:23 and 1:10 to show that God had long before promised to call those His people who were not before (Romans 9:25). Therefore, the Scriptures in the Old Testament had foretold that God promised to save some of the Gentiles and not just Jews. Second, Paul now turns from Hoseas prophecy to the prophecy of Isaiah. Both Hoseas and Isaiahs prophecies were addressed to the Northern Kingdom of Israel in view of the invasion of Assyrians. 42 Hoseas prophecy is served as a positive aspect of Gods gracious promise while Isaiahs prophecies are served as negative aspect of Gods threatening.43 Though the Israelites were many (like the sand by the sea, Romans 9:27, Isaiah 10:22), the judgment of God would reduce their numbers to a small remnant and that only a remnant would return to their land. Though God would judge His people for their sins by destroying many Jews, God, by His grace, preserve a remnant for the hope of future restoration; otherwise, Israel will become like Sodom and Gomorrah (Romans 9:29)44.
From the above, the Word of God is absolutely reliable, and is completely trustworthy. God is indeed faithful in what He had said as prophesized. His righteousness is not only revealed in condemnation but also in saving grace.
42 43
James D.G. Dunn, 575. C.E.B. Cranfield, 501. Page 20
6.2 Israels Failure (Romans 9:30-33) Having considered Gods divine election as the basis of saving some and condemning others, Paul focuses on humans responsibility. understand the Law. Israel, who pursues
righteousness by works, failed to obtain righteousness because they failed to And Israels failure was also foretold in the Old Testament. In Isaiah 8:13-15, Isaiah, at the time of Assyrians invasion, asked Israel to put their faith in God, the rock on which Israel can stand fast. However, those who
do not believe in God would find this stone as a stumbling stone. Paul associates this scripture to point out that this stone is actually referred to Christ, which is commonly used in early Christian apologetic.45 is that God never failed them. Thus what Paul is trying to say Israel did not submit to Gods righteousness by
faith but rather establish their own righteousness based on the Law because they failed to understand the Law. The function of the Law was indeed ended by Christ, for He is the goal of the Law and has fulfilled the requirement of the Law perfectly as well as to give the righteous status to everyone who believes in Him.46 Paul then enhanced his view of Christ being the goal of the Law by using Moses scripture in Lev. 18:5. As Cranfield said,
Christ is the goal of the law, for what Moses declares in Lev. 18:5 is Christs obedience and victoryChrist has- alone among men-obeyed perfectly and so earned a righteous status and eternal life for Himself, but also for all those who will believe in Him .47
Thus, as illustrated in the Old Testament, it is clear that there is no man who would be saved by keeping the Law, except for Jesus Christ who is the only one who keep it perfectly. For those, including Jews and Gentiles as both under
promise stated in the scriptures, who confess with their mouths that Jesus is Lord and believe in their hearts that God raised Him from the dead.
44 45 46 47
i.e., Israel will be wiped out as completely as Sodom and Gomorrah. See F.F. Bruce, 186. James. D.G. Dunn, 594. F.F. Bruce, 190. C.E.B. Cranfield, 522. Page 21
6.3 Israels Remnant According to Gods Faithfulness (Romans 10:19-11:36) Notwithstanding the Gods sovereign choice of His people and Israels failure to believe in Christ, Gods promise to Israel is still valid and reason for Jews rejection is: Gentiles obtainment of Gods blessing will provoke the Jews jealousy which causes them to turn back to God (Romans 10:19, 11:11) as prophesized in the song of Moses in Dt. 32:21. (ii) God always preserved a remnant of His people as He did at Elijahs time to keep 7,000 men who had not bowed the knee to Baal (1 Kings 19:18) and (iii) The hardening of Jews heart, foretold in Isaiah 29:10 & Dt. 29:4 however, opens the gate to Gentile for receiving Gods blessing through the acceptance of the gospel. In short, there is no surprise to see Jews rejection of Gods salvation while a number of Gentiles had accepted the gospel as prophesized in the Old Testament. After all, all Israel will be saved at the time when the full number of Gentiles has come in (Romans 11:25-26). Cranfield inclined to the interpretation that the nation Israel as a whole, but not necessarily including every individual member.48 James Dunn and F.F. Bruce also shared this view that all Israel, presumably by Paul means Israel as a whole that its not clear that Paul can exclude the possibility that some will remain firm in their unbelief. 49 Nevertheless, Gods impartial election of some Jews and some Gentiles and His fulfillment of His Promise to Israel have proved His righteousness.
(i)
The Righteousness of God as reflected in Christians Righteous Living (Romans 12-15) In this session, Paul goes into the pragmatic side of how Christians could practice righteousness as required (discussed in chapter 6), from which the righteousness of God
48
Ibid., 576. Page 22
is reflected. First of all, Paul urges all Christians to present themselves to God as living sacrifices (Romans 12:1). ancient time.50 In fact, Israels sacrificial ritual served to identify
Israel as the people of God as sacrificial ritual used to serve as national identity in the Similarly, Christians who present themselves to God as living sacrifice
identify themselves as the people of God. Secondly, the objective for the people of God is to discern the will of God by being transformed by renewal of their minds so as to live in accordance with His will (Romans 12:2). This transformation requires Christians to set aside the pattern and norms of this world for this world is called the present evil age,51 and on the other hand, renew their minds with the knowledge of Gods will. With the aforementioned objectives of Christians commitment of being the people of God and their discernment of Gods will, Paul sets out in the following chapters 12-15 describing more specific righteousness living in a more practical perspective. As the objective of this session is to demonstrate Christians righteous living for reflection of Gods righteousness, the practical newness of life will only be surveyed in a very brief manner as follows:
(i)
In the remaining chapter 12, Paul urges all Christian to employ the spiritual gifts bestowed by God soberly52 in order to serve God and benefit others with genuine brotherly love.
(ii)
In chapter 13, all Christians should practice righteousness in social relationship to others such as submission to governing authorities and love your neighbor as yourself in the light of the Lords return which is near to come.
(iii) In chapters 14 and 15, all Christians are asked to maintain their relationships among Christians community such as carefully exercising Christians liberty by not passing judgment to either the weak or the strong, but rather accepting one another so as to avoid disunity and divisiveness in view of Gods impartiality.
Conclusion
Inasmuch as the doctrine of justification has its great impact throughout the history of
49 50 51 52
James D.G. Dunn, 691, cf., F.F. Bruce, 209. James D.G. Dunn, 716. Cf., Galatians 1:4, quoted in F.F. Bruce, 213. C.E.B. Cranfield explains that it is a command not to estimate oneself too highly but to entertain a sober Page 23
church, the righteousness of God shares the same importance because justification is the gracious act of God who accomplished it in the atoning death and resurrection of Jesus Christ which revealed His righteousness. Throughout the entire Romans, Paul has
endeavored to ascertain the righteousness of God. First of all, Gods righteousness is revealed through His impartial judgment to all mankind, not only Gentiles, but also His chosen people, Jews for they have sinned against the divine demand of His righteousness. Hence, God has no favoritism
towards men and all men without any exception are under His wrath as a result.
Secondly, while maintaining His righteousness in His judgement to sinners, God has to fulfill His obligation as the Creator to uphold His creation to relish so as to demonstrate His righteousness. However, God cannot just simply declare men righteous without
fulfilling His righteous requirement. Thus, the sacrificial death of Jesus Christ as propitiation bears the wrath of God and that His death turns out to be the only ground of all humans justification. For those who believe in Jesus by faith would receive this righteousness as a gift and no meritorious work on mens part is required for such obtainment. In this respect, God justified sinners on a righteous ground that the claims of Gods laws upon them have satisfied. Just as the universality of Gods impartial condemnation to all sinners, the ground and the mean of justification is also universal and impartial to all humankind as evidenced in the example of Abraham, the forefather of all who believe in Jesus.
Thirdly, as Christians are dead to sin by virtue of their union with Christ through baptism as well as their death to the Law as released by Christ to be the servant of God, Christians are required for a righteous living. Though it is human impossible, Christians could practice righteousness with Gods gracious provision through the power of the Holy Spirit. Again, God is righteous as revealed in His provision of the Holy Spirit.
Fourthly, God is righteous as revealed in the history and that He has been consistent with the basis of condemning some while saving some, regardless of whether they are
opinion of oneself when serving one another in the body of Christ. See C.E.B. Cranfield, 613 & 618. Page 24
Jews or Gentiles for the basis is His sovereign election where no favoritism has been shown. Not only Gods divine election is the basis of His treatment to all men, it is also human responsibility involved and that Israel failed to understand the Law prescribed to them. Despite of Gods sovereign choice of His people and Israels failure to believe in Christ, Gods promise to Israel is still valid and all Israel will be saved at last.
Lastly, while God has accomplished His work in justifying the ungodly, men should pursue righteousness living to reflect Gods righteousness by first presenting themselves as living sacrifice to become the people of God and then transforming themselves by renewal of their minds to discern the will of God.
In summary, the righteousness of God can be seen everywhere all along in Romans, and it is undoubtedly that the righteousness of God is the focal point of this epistle which Paul wants to enucleate.
Page 25
Bibliography
Books:
Catholic Church and Lutheran World Federation. eds. Joint Declaration on the Doctrine of Justification Grand Rapids, Michigan: W.B. Eerdmans Pub. Co., 2000. Dunn, James D.G. and Suggate, Alan M. The Justice of God: A Fresh Look at the Old Doctrine of Justification by Faith Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1994. Erickson, Millard J. Christian Theology. 2nd ed. Grand Rapids, Michigan: Baker Book House Company, 1998; 2nd reprint, June 1999. Johnson, L.T. The Writings of the New Testament: An Interpretation. Revised ed. Minneapolis: Augsburg Fortress, 1999. Jungel, Eberhard. Justification The Heart of the Christian Faith. trans. Cayzer, Jeffrey F. Edinburgh: T&T Clark, 2001. Ladd, George Eldon. A Theology of the New Testament. Revised ed. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1993. MacArthur, John F. Jr. et al. Justification by Faith Alone Affirming the Doctrine by which the Church and the Individual Stands or Falls. ed. Kristler, Don. Morgans, PA: Soli Deo Gloria Publications, 1995; 4th reprint, 2000.
Commentaries
Bruce, F.F. The Letter of Paul to the Romans: An Introduction and Commentary. 2nd ed. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1985; reprint, 1994. Cranfield, C.E.B. The Epistle to the Romans Volume I & II. The International Critical Commentary. Edinburgh: T. & T. Clark Limited, 1979. Dunn, James D.G. Romans 1-8, Romans 9-16. Word Biblical Commentary Volume 38. Dallas, Texas: Word, Incorporated, 1988. Moo, Douglas J. Romans 1-8. The Wycliffe Exegetical Commentary. Chicago: Moody Press, 1991.
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Dictionaries
Elwell, Walter A. ed. Evangelical Dictionary of Theology Grand Rapids, Michigan: Baker Book House Company, May 1990. Kittel, Gerhard & Friedrich, Gerhard. eds. Theological Dictionary of the New Testament Abridged in One Volume. trans. Bromiley, Geoffrey W. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1985.
Journal Articles Allen, Kenneth W. Justification by Faith. Bibliotheca Sacra 135:109-116 (April June 1978): 116. Clifford, Alan C. The Gospel and Justification. Evangelical Quarterly 57:247-267 JI (1985): 262. Cranford, Michael. Abraham in Romans 4: The Father of All who Believe. New Test. Stud. Vol. 41 (1995): 71-88. Wright, N.T. The Shape of Justification: A misunderstood term has caused great confusion in understanding Paul, and its time to get it right. Bible Review 17 No 2:8 (April 2001): 50.
Website: Knight, Kevin. Catholic Encyclopedia. s.v. Justification. by Pohle, Joseph. 2002. From <http://www.newadvent.org/cathen/08573a.htm> (Feb. 19, 2003).
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Justification in Romans: The Revelation of God's Righteousness

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Justification in Romans: The Revelation of God's Righteousness

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Justification in Romans: The Revelation of Gods Righteousness

Timothy Ching Lung LAM

Timothy Ching Lung LAM Student ID Number: D023111

April 22, 2003