justification in romans: the revelation of god’s righteousness

7/31/2019 Justification in Romans: The Revelation of Gods Righteousness

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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 Seminaryin 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


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CONTENTS

1 INTRODUCTION................................................................................................................................. 1

2 THE MEANINGS OF JUSTIFICATIONAND RIGHTEOUSNESS ................... 2

3 THE RIGHTEOUSNESS OF GOD REVEALED THROUGH HIS WRAITH

TOWARDS SINNERS (ROMANS 1:18-3:20)........................................................... ............... 3

3.1 GENTILESUNRIGHTEOUSNESS (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)4

4 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

5 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) .................................. 165.3 HOLY SPIRIT AS THE PROVISION FOR RIGHTEOUS LIVING (ROMANS 8:1-39).............. 16

6 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)

.......................................................................................................................................... 20


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Contents ii

6.2 ISRAELS FAILURE (ROMANS 9:30-33) .................................................................................. 21

6.3 ISRAELS REMNANT ACCORDING TO GODS FAITHFULNESS (ROMANS 10:19-11:36)

22

7 THE RIGHTEOUSNESS OF GOD AS REFLECTED IN CHRISTIANS

RIGHTEOUS LIVING (ROMANS 12-15) .............................................................................. 22

8 CONCLUSION................................................................................................................................... 23

BIBLIOGRAPHY ........................................................................................................................................ 26


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Justification in Romans: The Revelation of Gods Righteousness By Timothy Ching Lung LAM

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1 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 18

th

Century, John Wesley, the founder of theMethodism 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

1James 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,JustificationThe 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 (AprilJune 1978), 116.


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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 therighteous God by means of Hisrighteous way in imputing therighteousness of

Christ as a gift to those who have faith in Christs atoning death and justifying

resurrection, together with Gods gracious provision for theirrighteous 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.

2 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

judicially settles the legal status of a person who is justified8. In the scriptures of the

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 However, there is none who could practice Gods Law

5 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 inOne Volume, trans. Geoffrey W. Bromiley, (Grand Rapids, Michigan: William B. Eerdmans Publishing

Company, 1985), 168.


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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. 10 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

10James D.G. Dunn and Alan M. Suggate, 33-36.

11 Douglas J. Moo,Romans 1-8, The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 106.


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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:

(i) whether there is an advantage of being Jews if they are under Gods wrathregardless 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).

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.

12James D.G. Dunn,Romans 1-8, Romans 9-16, Word Biblical Commentary Volume 38 (Dallas, Texas:

Word, Incorporated, 1988), 126.


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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

maintain His righteousness as the Creator, should be faithful to His obligation to

sustain His creations to do well in Hebrew thought.14

In this regard, God

13 George Eldon Ladd, 482.14

According to James D.G. Dunn, in Hebrew thought, a person is righteous if he fulfills his liabilities forthose 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


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would be deemed unrighteous if He failed to fulfill His obligation to justify all

mankind even though they are wicked. In addition, God would also be

unrighteous if He justifies the ungodly. Therefore, it appears to be a dilemma for

God to be righteous.

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 Christwas 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.15

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

In this respect, faith is not

our justifying righteousness but rather liked empty hands outstretched to receive

the righteousness of Christ.18

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 justificationdevelops from. For details, please refer to James D.G. Dunn and Alan M. Suggate, 33-36.

15Bakers Dictionary of Theology, s.v., Propitiation, by Leon Morris, 424, quoted in Kenneth W. Allen,

111.16

Eberhard Jungel, 76.17George Eldon Ladd, 490.

18 Walter A. Elwell, 596.


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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

gracethat 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

men be condemned for what he has not done, Gods righteousness is doubted. In

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. In this respect, Habakkuks

23 Ibid., 144.24

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.27N.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.


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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. The

scripture argument comes from Genesis 15:6, which says, Abraham believed

God, and it was credited to him as righteousness. (Romans 4:3) 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

did not waver through unbelief regarding the promise of God, but was

strengthened in his faith and gave glory to God (Romans 4:20). It is why thescripture 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.

28L.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 wouldgive 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.


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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

30C.E.B. Cranfield, The Epistle to the Romans Volume I & II, The International Critical Commentary

(Edinburgh: T. & T. Clark Limited, 1979), 229.31

Ibid., 229.32Douglas J. Moo, 266.

33 Michael Cranford, Abraham in Romans 4: The Father of All who Believe,New Test. Stud. Vol. 41


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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. 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

offspring. Likewise, those Gentiles who have trusted in Jesus Christ for

justification are truly Abrahams offspring. As Abrahams offspring, they all

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. Pauls quote of Psalm 32 in

(1995), 71-88.


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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.34

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. In fact, Adams sin made all men sinners who then suffer the

separation from God, and thus Adams sin is the original source of all mens

unrighteousness. In other words, all men by birth are the children of Adam

and as a result, they are bounded by sin and subject to death (Romans 5:12). In

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

34 Millard J. Erickson, 973.


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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.

5 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). As such, why our sins perceived as

unrighteousness and are subject to condemnation? 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.


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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

As baptism is

the experience of the entire conversion-initiation which presupposed faith and

the gift of the Spirit. 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. Such slavery will, as a result, increase in holiness and

the gift of eternal life. This passage teaches us that justification leads tosanctification 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.

36James D.G. Dunn, et. al.,Baptism, 145, quoted in Douglas J. Moo, 383.

37 F.F. Bruce, 129.


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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

reduce or remove sin, but rather increase it. In the realm of marriage, death of

husbands releases the married woman from the Jewish law pertaining to

marriage.39

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 7:1623). 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.


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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). In this

regard, the suffering of the present life is not worth comparing with the glory that

will be revealed in us (Romans 8:18).

6 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.

39

James D.G. Dunn, 368.40Douglas 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.


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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. Accordingly, Paul begins his

argument by explaining that the scriptures never promised blessing to every

physical descendent of Abraham. 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.


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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 whomGod 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.


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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

Hoseasprophecy 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.

42James D.G. Dunn, 575.

43 C.E.B. Cranfield, 501.


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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. Israel, who pursues

righteousness by works, failed to obtain righteousness because they failed to

understand the Law. 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 Thus what Paul is trying to say

is that God never failed them. 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 i.e., Israel will be wiped out as completely as Sodom and Gomorrah. See F.F. Bruce, 186. 45

James. D.G. Dunn, 594.46F.F. Bruce, 190.

47 C.E.B. Cranfield, 522.


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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:

(i) Gentiles obtainment of Gods blessing will provoke the Jews jealousywhich 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 tokeep 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.

7 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.


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is reflected. First of all, Paul urges all Christians to present themselves to God as

living sacrifices (Romans 12:1). 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

ancient time.50

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 giftsbestowed by God soberly

52in order to serve God and benefit others with genuine

brotherly love.

(ii) In chapter 13, all Christians should practice righteousness in social relationship toothers 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 relationshipsamong 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.

8 Conclusion

Inasmuch as the doctrine of justification has its great impact throughout the history of

49 James D.G. Dunn, 691, cf., F.F. Bruce, 209.50

James D.G. Dunn, 716.51Cf., Galatians 1:4, quoted in F.F. Bruce, 213.

52 C.E.B. Cranfield explains that it is a command not to estimate oneself too highly but to entertain a sober


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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.


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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.


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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.

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Knight, Kevin. Catholic Encyclopedia. s.v. Justification. by Pohle, Joseph. 2002. From

(Feb. 19, 2003).

justification in romans: the revelation of god’s righteousness

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