#80. Romans 3:21 – Righteousness Apart from Law (Justification Series, Part III)

Part III: Our Justification, Confirmed

Yet now, apart from law…

If we exclude Romans 1:18-3:20 from the equation, we have a perfect build-up to the argument thus far:

For not ashamed am I of the evangel, for it is God’s power into salvation to everyone who is believing – to the Jew first, and to the Greek as well. For in it, God’s righteousness is being revealed, out of faith into faith, according as it is written, “Now the just one by faith shall be living.” Now, apart from law, a righteousness of God is manifest (being attested by the law and the prophets,) yet a righteousness of God through Jesus Christ’s faith, into all and on all who are believing…

When we first mapped out Romans 1:1-7, we discovered a structural pattern which is ingrained upon every portion of Romans. This was (1) God, (2) Christ, and (3) you. In Paul’s address, we read of (1) the evangel of God, (2) concerning His Son, and (3) for your faith-obedience.

In Romans 1:16-17, this pattern was presented again:

1.    God’s righteousness (God’s power)

2.    out of faith, (into salvation)

3.    into faith (everyone believing)

Now that we have approached the evangel’s threshold, the thoughts first shared in 1:17 are developed. The motif of “righteousness” which propels the evangel is never lost during Paul’s intervening argument. It was always there, as we saw in the Justification Series Prologue. 1:18-3:20 was only designed to reveal the need for the righteousness in 1:17. Yet moreover, we now know of God’s need for the evangel. Lest He lose all He created, a righteous remedy is needed to resolve the problem of evil. We see Christ’s suffering, and know that He died for naught if He does not receive the “all” that He suffered for. Thus the terms are presented explicitly, in light of our failure and God’s justice–

1.    God’s righteousness is manifest (revealed)

2.    Through Jesus Christ’s faith (out of faith)

3.    Into all and on all who are believing (into faith)

This gives us a structural evidence on which our claim can be rounded out. Our argument that the evangel of God is first introduced in Romans 3:21-26 has now been proven. On the premise of works, and any alleged “righteousness” man attempts to claim, the just Judge will conclude, “Unjustified.” Yet on the premise of the righteousness of God, which concerns His Son, the verdict is flipped:

“Justified.”

Paul does not frame the evangel by solely speaking of the event at Golgotha. True as it is that this event is the evangel, in a literal sense, it is hardly effective without expressing its intent. Now more than at any other point in history, where we struggle with millions of divisive claims as to the meaning of the crucifixion, are we in dire need of this message given by Paul.

The evangel primarily directs your attention to (1) God. Truly, this is where one’s relationship with God begins. It is God’s “handshake,” so to speak. Admittedly, it is not the easiest handshake (He has a firm grip,) but it’s the only way to ensure resolve – recognizing that it is God Who establishes, guides, and seals this deal, not man.

From this handshake, we begin an acquaintance with God. The channel through which this acquaintance grows is faith. Not just any faith, but the faith of (2) Jesus Christ. From here, our relationship with God is deepened, lengthened. When we believe we have crossed God’s greatest boundaries, He will act from this righteousness that has been manifest: remaining faithful under impossible strains upon your average relationship.

In turn, God gains you. In being given a measure of Jesus Christ’s faith, (3) you grow faithful under the guidance of the Faithful. The realization – that your sin does not compare to or challenge the ability of God – builds from one of uncertain confusion (what are His motivations for this?) to one of divine peace (Rom. 5:1.)

Righteousness

It is of great consequence that we admit God’s place in the pattern as first. Without His righteousness leading the charge, any premise for a loving, secure, or peaceful relationship will fall prey to any immediate experience. You will most certainly come across an experience of evil that will challenge this conception, that God is righteous or faithful. The opposite claims will feel true. Whether you perceive yourself as a “believer” or an “unbeliever,” you will become cross with God at some point, and you will calumniate Him in your heart. Whether it is “intentional” is superfluous; the core fact is that it will occur, and if you have not read Romans carefully, there is a strong chance that you will be swayed against God through it.

It has been argued that this claim to “experiences” of men must be validated and measured with as much care and scrutiny as the scriptures themselves. The discordant experiences of men should be evidence to dispel this rumor. We are not obligated to intellectually weigh the emotional reaction of one who has mischaracterized the gospel of God to condemn or disown Him. When our opponents are emotionally dissatisfied by news they do not understand, and leap to conclusions therein, their credibility is left wanting.

In contrast, this is the reason for Paul’s presentation of the “righteousness of God” first. Before any mention of “grace,” “wisdom,” “power,” or even “love,” God must first provide His credentials. Surely, the cross of Christ conveys all of these characteristics, but Paul does not begin with them. It is as if Paul asks, first, “What makes God so ‘righteous?’”

For a long time, this aspect of Paul’s message has been lost to mankind. Often, “judgment” and “indignation” are treated as indispensable components of righteousness, above all other consideration. Indeed, God is conveying a justified anger, and a just judgment! But not specifically in the evangel. The evangel goes beyond merely “describing” a righteous act. In this case, “righteous” is not an adjective, the descriptor for a separate topic, but the noun – “righteousness” itself on full display through one single demonstration.

Since we lack, and God has, and moreover we have seen the effects of unrighteousness, we must heed the righteous method of God. His anger is against unrighteousness. This anger is thus averted when God takes care of the unrighteousness which impels it.

This begs the claim: if God is saving us from sin, then we must not remain under unrighteousness. How, then, do we avert the indignation and judgment of God, without imposing on the righteousness of God?

Hence we receive, in Romans 3:21-23, an unfolding of the righteousness of God first, before dropping the sentence: “Justified.”

He imparts to each believer righteousness of Himself. There are six characteristics concerning this righteousness, which will take up chapters 80-89 of this series. These are, in brief:

1.    The righteousness is apart from law

2.    The righteousness is of God

3.    The righteousness of God is manifest

4.    The righteousness of God was attested in the law and the prophets

5.    The righteousness of God is unfolded through Jesus Christ’s faith

6.    The righteousness of God is into all and on all who are believing

Justification is the first component of “salvation,” which dominates Romans 3:21-4:25. The second component of salvation is “sanctification,” which dominates Romans 6:1-23. The third component of salvation is the new – our future “expectation,” which dominates Romans 8:1-30. From all three passages, we are delivered from doubt against God’s righteousness – thus displaying, from God’s perspective, the release of an individual from the reign of irreverence and injustice over their unintelligent heart. Our consciences will rest, and, of course, the throne of God will be seen to be founded on justice and righteousness, giving the sinner all the more reason to believe the evangel.

Since we will be rescued from the irreverence and injustice, the script will be flipped. We will judicially lack the attributes that the righteous God was angry for, and will not be obligated to stand before the great white throne judgment God has prepared for creation (Rom. 5:9-10.)

Sounds great, doesn’t it? Some would say it is “too good to be true.” I say, rather, that nothing is “too” good for a good God, and if we understand His righteousness, then what we perceive as “too” good may become the “bare minimum,” on which the rest of Romans may develop.

Let us meditate upon each of the aforementioned characteristics of righteousness Paul presents.

Characteristic One: Apart From Law

Before any other consideration, the righteousness of God Paul wishes to speak of is not manifested through law. It is manifest apart from law.

The “law” as discussed in Romans 3:21 has been subject to some debate. Until now, we have primarily observed the “law” as the instructions given to Moses. It was even called “works of law” in 3:20. Even if we were, for whatever reason, not to immediately interpret the word “law” as Mosaic law, the only alternative would have to be a broader application – not a narrower idea (such as a law of “nature.”)

This is because the “law” and Paul’s evangel do not mix. It is imperative that we recognize that no action of our own will enable God’s righteousness. He does not rely on law or man’s attempts to follow law in order to convey His righteousness, for He has already shown that we are unable to display righteousness of our efforts.

This is, in essence, the summary of “The Conduct of Mankind” – the argument we have completed necessitates that any good news Paul shares does not rely on our action in any way. In order for this relationship toward God to begin on the right foot, our feet must be exempted from the running. The law, by definition, is a system of instruction for obedience to the authority which enforces it. The immediate object of the law was to provoke the proper conduct from its subjects. Since the law of Mount Sinai is righteous, and the human race is unrighteous, humankind has (thus far) failed to follow its statutes.

Hence God’s righteousness must be apart from law. The subjects of the law are humans – not God. God is not a man, as if He could follow them. The manifestation of God’s righteousness must occur under different circumstances. It is because of our failure under law that God can show, relationally, His righteousness apart from a system concerning human effort. The evangel concerning the righteousness of God did not stem from the actions of mankind, and was not earned (Rom. 3:19-20.)

Neither does this phrase, “apart from law,” concern Christ following the law. “Apart from law” means just that – “apart from law.” The Jewish evangel may find great solace in Christ’s ability to fulfill the law (Matt. 5:17,) but it is not the basis for Paul’s claim. Paul operates on the premise that Christ is righteous, like His Father (1:3-5.) The righteous quality of God and His Son do not require the law in order to become manifest. The law is just (Rom. 7:7,) but it is only so because God made the precepts. The law is transcribing a righteousness that already is. Christ showing that, in flesh, He could follow law, does not convey a divine righteousness, since the law was bestowed to men, not God, and the ability to follow the law will be a distinctly human trait during the millennial kingdom.

We learned, at the beginning of this study, that the evangel of God centers on Christ and His faith-obedience (Rom. 1:3, 5, 7, 17.) The evangel, then, in contrast to human works of law (3:20-21,) concerns the believing of Jesus Christ (3:22.) Yet this belief could only be revealed under the greatest suffering. Christ, on dying, reclaimed men from the curse of the law. It is thus because of His death – not His law-abiding life – which has enabled our justification.

On this point, many Christians agree. The idea that salvation is contingent on our works, concerning law, is a taboo claim, even among the most orthodox. Yet still it persists, in light of plain statements such as “apart from law,” or still others, “In grace, through faith are you saved, and this is not out of you… not of works, lest any man should be boasting” (Eph. 2:8-9.) The Christian community cannot help but force your acceptance of the matter, your declarations, your opinion and perception of affairs, into this order of salvation! Their mouths recite God’s word, yet their doctrinal stance necessitates your action.

Many Christians differ, however, on the role Christ’s law-abiding life plays in their salvation. Many are so focused on Christ following the law, that they miss the forest for the trees. They argue that Christ would not be crucified if He were not first following the law. However true this is, it is not provided in Paul’s argument at present. And for good reason! Justification did not require Christ proving His righteousness under law beforehand. All of that was for the Jewish gospel and their Jewish rites, demonstrating His right to the throne allotted to their nation.

We cannot suppose, then, that “obedience to law,” by any metric or from any individual, is the pre-requisite for Paul’s letters. Paul does not mention it, and in fact places a warning sign on the evangel’s front lawn. Warning: law-strivers are trespassing and will be shot!

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Let us heartily apply this base fact, “apart from law,” to the evangel as we proceed. The evangel must be:

-       Apart from human endurance in good acts (Rom. 2:7)

-       Apart from having to listen to or do law to attain justification (Rom. 2:13)

-       Apart from anyone doing, by nature, that which the law demands (Rom. 2:14-16)

-       Apart from the display of the action of the law written on our hearts (Rom. 2:16)

-       Apart from resting on law, including boasting in God, knowing the will, and testing what things are of consequence due to being instructed out of the law (Rom. 2:17-18)

-       Apart from guiding the blind, a light to those in darkness, a discipliner of the imprudent, a teacher of minors, to maintain the form of knowledge and truth in the law (Rom. 2:19-20)

-       Apart from putting the law into practice (2:25)

Some of the above points are morally “good.” This is okay. None who believe Paul’s evangel could rationally disagree with such an assessment – least of all Paul himself, who agreed that the law is “good,” and its precepts “holy and just and good” (Rom. 7:12.)

Yet we may argue – there are many things that are good. When God created the earth, He saw all that He had made, and said, “Behold! It is very good.” Are we to make conduct good enough to replicate this event contingent on our salvation? Of course not. That’s preposterous! Yet according to the logic of millions of churchgoers, if it’s good, that means it must be the pre-requisite for salvation!

Such reasoning from the pews is well-intentioned, but short-sighted. Paul has just concluded an argument dismissing our works. Why would he then make the evangel revealing the righteousness of God contingent on the unjust human effort? No argument from the pews can reconcile these two, which will always repel each other. We are in sinful flesh, and therefore cannot achieve righteousness.

In an evangel “of God,” concerning “God’s Son,” it would be unfit to spread a message concerning man’s works. We must set ourselves aside, and observe God’s achievement, through His Son’s faith. Never before was God’s righteousness manifest in such a way that could reveal its honorable quality, and its noble esteem. Only with the advent of His Son’s murder are we able to appreciate it thus.

Instead of supposing, then, that Paul is merely re-capping what Jesus, Peter, John and the like have already said, let us, again, take scripture at its word. Paul is the only writer who dares to write the phrase, “apart from law.” If Jesus had dared make this claim, He would have been stoned by the Pharisees long before His crucifixion truly came to pass.

Yet now, Paul writes what brings the Jewish objector of Romans the greatest pain: that his message is apart from law. Paul has not dismissed the law, or its function among faithful Israel. But he has contextualized it. The law is no mediator. It is not the basis for a relationship between God and man. Only Christ and Him crucified is the basis on which we can be justified, paving the way for the blessings and companionship to come.

- GerudoKing