Book of Romans – Chapter 4
Book of Romans – Chapter 4
Understanding the Three Types of Righteousness in the Bible
Did you know that the Bible speaks of three different types of righteousness? Many Christians have only been taught about the righteousness of Christ, but neglecting the other two leads to misunderstandings of scripture and incorrect theological conclusions. As we continue studying Romans, particularly chapter four, we will explore how the Apostle Paul addresses these different aspects of righteousness, using Abraham as a key example.
The Book of Romans: A Systematic Theology
The book of Romans is widely regarded as the foundational text for Christian doctrine. However, there is often a gap between Paul’s original Jewish perspective and modern Christian interpretations. When scripture is read outside of its Hebraic context, misunderstandings arise, particularly regarding the role of the law and righteousness. Historically, anti-Semitic perspectives have influenced Christian theology, contributing to a misunderstanding of Paul’s teachings. To fully grasp his message, we must consider the first-century Jewish mindset and the cultural context in which Paul wrote.
The First-Century Jewish Perspective
Early Jewish believers brought with them the notion that Jews were inherently righteous before God simply because of their heritage and possession of the Torah. They viewed Gentiles as subject to judgment while considering themselves exempt. However, Paul challenges this belief by asserting that all people—both Jews and Gentiles—are judged by the same standard. He argues that merely having the Torah does not guarantee righteousness; rather, all have sinned and fallen short of God’s glory, thus necessitating a Savior.
Paul establishes his authority as an apostle to the Gentiles and uses his extensive knowledge of the Torah to refute the false theological premise that Jewish heritage alone grants righteousness. His strategy involves a diatribe—a rhetorical method where he presents an argument and then dismantles it using scriptural evidence. To accomplish this, Paul references Abraham, a revered figure in Jewish history, to demonstrate that righteousness comes by faith, not merely by works.
The Three Types of Righteousness
To understand Paul’s argument fully, we must recognize the three types of righteousness he references:
- The Righteousness of God
This refers to God’s saving power, as seen throughout the Old Testament. It is not necessarily about eternal salvation but rather God’s ability to deliver His people in various circumstances. For example, when God saved Israel from Egypt in the book of Exodus, that act was a demonstration of His righteousness.
- The Righteousness of the Law
Paul acknowledges that the law brings a form of righteousness, but it is not tied to salvation. This righteousness is about rewards—living in obedience to God’s commandments leads to blessings, while disobedience results in consequences. Jesus echoes this principle in Matthew 5:17-21, where He speaks of rewards in the kingdom of heaven based on one’s faithfulness to God’s law.
- The Righteousness of Christ
This is the only righteousness that leads to eternal salvation. It is through Christ’s perfect obedience that salvation is made available to those who trust in Him. First-century Jews failed to recognize this righteousness because they assumed that adherence to the law was sufficient. However, Paul argues that salvation comes only through faith in Christ.
The Relationship Between Law and Grace
A major misconception in Christian theology is the supposed opposition between law and grace. In reality, the law was considered an expression of God’s grace in the first century. Without the law, there would be no way for people to be restored in their relationship with God. The law provided guidance on how to live righteously, while grace ensured that salvation was not dependent on perfect adherence to the law. Jesus’ role was to fulfill the law and establish its true purpose, freeing believers from man-made traditions that obscured its intent.
Paul anticipates objections to his teaching and clarifies in Romans 3:31: “Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.” Many modern Christians mistakenly believe that Christ abolished the law, but Paul explicitly states that faith in Christ upholds and establishes the law rather than nullifying it.
With this foundation in place, Paul transitions into Romans chapter four, using Abraham as the ultimate example of righteousness by faith. He argues that Abraham was justified before God, not by works, but by faith. This powerful argument dismantles the Jewish belief that heritage or adherence to the law alone grants righteousness.
Understanding the three types of righteousness is essential to correctly interpreting Paul’s message in Romans. By distinguishing between the righteousness of God, the righteousness of the law, and the righteousness of Christ, we gain a clearer picture of salvation, faith, and obedience. When we study scripture in its original Jewish context, we better appreciate Paul’s teachings and avoid misinterpretations that have persisted for centuries.
The Argument Against Works-Based Righteousness
In Romans 4:3, Paul challenges the Jewish belief that Abraham was justified by works. He references Genesis 15:6, emphasizing that Abraham’s righteousness was credited to him by faith, not by works. Paul builds on this argument in verse 4, stating, “Now to him who works, the wages are not counted as grace but as debt.” If Abraham’s righteousness came through his deeds, then it would be something God owed him rather than an act of grace.
Paul continues by explaining that grace is unmerited favor. If Abraham was saved by grace and not by works, then all believers—Jew and Gentile alike—are saved in the same way. This dismantles the Jewish belief that merely being descendants of Abraham ensured righteousness. Paul insists that righteousness comes through faith in Christ as High Priest, not through adherence to the law alone.
The First-Century Jewish Perspective
Many first-century Jews believed that salvation required not only faith in the Messiah but also adherence to Jewish laws and customs. They saw the law as a prerequisite for righteousness, and Gentiles were expected to convert to Judaism to be included. Paul refutes this notion, teaching that Abraham was justified while he was still uncircumcised, meaning righteousness was credited to him before he took on any outward sign of the covenant.
To further validate his argument, Paul references King David in Psalm 32: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered.” If David, a revered king, declared that righteousness is granted through faith and confession, then it follows that the law alone is insufficient for salvation.
Abraham: Father of Both Jews and Gentiles
Paul directly confronts the Jewish perspective by asking in verse 9, “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also?” He asserts that Abraham was justified before circumcision, proving that righteousness can be credited to both Jews and Gentiles without the requirement of conversion to Judaism.
Paul elaborates on this point in verse 11: “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe.” Abraham’s faith made him the spiritual father of all believers, irrespective of their ethnic or religious background.
The Implications for Gentile Believers
This teaching was controversial for Jews who believed that Gentiles needed to fully adopt Jewish customs. However, Paul clarifies that Abraham himself was considered righteous while still a Gentile. This means that Gentiles who believe in Christ are also included in God’s covenant people, not by circumcision but through faith.
Paul addresses a common misunderstanding about the law in verse 15: “Because the law brings about wrath; for where there is no law there is no transgression.” This does not mean that the law is bad but that it reveals sin. Just as civil laws establish order but also convict lawbreakers, God’s law highlights humanity’s need for a savior.
Salvation Through Faith Alone
Paul concludes in verse 16: “Therefore, it is of faith that it might be according to grace, so that the promise might be sure to all the seed.” Salvation is not earned but received through faith, ensuring that both Jews and Gentiles can partake in God’s promise.
Paul emphasizes that Abraham’s faith transcended physical limitations. Despite his old age and Sarah’s barrenness, he trusted in God’s promise. This unwavering faith is the model for all believers—faith that believes in God’s word even before seeing its fulfillment.
Paul’s teaching in Romans 4 is a powerful argument against the idea that righteousness comes through the law alone. Instead, he affirms that salvation is through faith, just as it was for Abraham. This message is crucial for understanding the inclusion of Gentiles in God’s covenant and the true nature of righteousness before God. Faith, not works, is the foundation of salvation for all who believe.
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