EuroJTh (1999) 8: 1, 3-12 0960-2720 • The Cross of Christ 1 • Why Did Christ Die? Romans 3:9-20 • La mort de Christ, pourquoi? (Romains 3:9-20) • Warum mufJte Christus sterben? (Ramer 3:9-20) David Searle, Edinburgh

RESUME ou bien « sous l'empire du peche », ou bien « sous la grace ». Les gens De nos jours, peu de gens sa vent aujourd'hui ont du mal a distinguer ces pourquoi Christ est mort. Il est donc deux conditions. Ils s'imaginent que s'ils important d'aborder cette question. menent une vie suffisamment correcte, Il y a plusieurs reponses possibles: i. tout va bien pour eux. Ce n'est pas ce Parce que Ponce Pilate l'a condamne a que la Bible enseigne. mort. ii. Parce que le sanhedrinjuifl'a condamne. iii. Parce que Judas l'a trahi. 2. Une description de la nature Bien que chacune de ces explications de humaine (v. 10-12). la mort de Christ ait sa part de validite, L'apotre ecrit tout d'abord: « Il ny a pas la reponse que le Nouveau Testament un seul juste, pas meme un seul ». Il donne a notre question est que Christ est reprend ici avant tout le Psaume 14, mort pour nos peches. mais aussi le texte d'Ecclesiaste 7,20. Il Dans notre monde postmoderne, agence ses citations en fonction du cependant, les gens n'ont pas conscience message qu'il veut communiquer. Le mot du « peche ». On considere couramment « juste» est en general un terme que le peche consiste en crimes horribles relationnel dans l'Ecriture. Mais il est tels que l'incitation a s'adonner aux aussi utilise dans un sens forensique, ou stupefiants ou le meurtre. Pour cette legal, lorsqu'il se re{ere a notre statut raison, nos contemporains ne peuvent devant le Dieu saint. Paul cite divers saisir en quoi ils auraient besoin que textes de l'Ancien Testament pour Christ soit mort pour eux. L'incarnation demontrer que, devant Dieu, nous ajoute encore a la difficulte, car la gloire sommes tous condamnes car toutes nos de Christ a ete voilee par son humanite. relations sont deficientes. On peut se En outre, sa mort fut un supplice rapport~r a cet egard aux textes de Ps infamant et repoussant. Tandis que la 14,1 et Ep 4,18. Ceci ne peut etre croix constituait pour. les Juifs une compris par les seules capacites de pierre d'achoppement, pour la plupart l'intelligence humaine. Paul passe en de nos contemporains, la croix est folie. effet de l'affirmation que nul n'estjuste, Mais il est mort pour les peches du fait a celle que nul n'a d'intelligence, puis a que nous nous trouvons tous condamnes celle que nul ne se tourne vers Dieu. comme pecheurs devant Dieu. Beaucoup de gens font leurs prieres par La these principale de Paul est la habitude, mais sans veritablement se suivante: Nous sommes tous « sous tourner vers Dieu. l'empire du peche » (v. 9). Nous sommes tous profondement J'aimerais subdiviser notre texte en egocentriques (v. 12). Nous sommes par cinq parties: consequents corrompus. 1. Nous sommes tous« sous l'empire du 3. Le peche en action (v. 13-17). peche » (v. 9). L'apotre Paul considere maintenant la Chacun de nous appartient a l'une des nature humaine en activite. Il utilise deux categories suivantes: nous sommes, tout d'abord une image parlante: « Leur

EuroJTh 8: 1 • 3 • David Searl •• gosier est un sepulcre ouvert ». Ce que « Ils n'ont pour Dieu aucune crainte» Dieu voit est aussi repoussant que des (cf. Ps. 36,2). L'homme postmoderne n'a cadavres en decomposition dans une pas la crainte de Dieu. Il peut respecter tom be. Voila ce qu'est le peche en action! Christ en le tenant pour un maUre « Ils usent de tromperie avec leur langue » important, mais sans la crainte de Dieu, (une citation de Ps. 5,10). Malgre toutes il ne peut concevoir de raisons leurs belles paroles, les gens sont necessitant une expiation. Nous profondement malhonnetes. « Ils ont sous craignons Dieu parce que: les levres un venin d'aspic » (cf. Ps. 140,4). • nous ne sommes que cendres et Il suffit de penser a tant de films et de poussiere devant Dieu, cassettes video pour s'en convaincre. Paul • nous sommes ses creatures ayant pour parle de malediction. Nous blamons Dieu vocation de lui rendre un culte, pour tant de choses. • nous avons la vie, le mouvement et Les versets 15 et 16 (cf. Es. 59,7) l'etre par sa grace, n'impliquent pas que chacun de nous • et il est notre juge. soit un meurtrier. C'est simplement la Mais les incroyants n'ont aucune un commentaire d'ordre general pour crainte de Dieu et la vision du monde souligner que la nature humaine est que donne la Bible leur est etrangere. capable de sombrer dans les abZmes les plus profonds quant a sa maniere de 5. Un verdict devastateur. traiter les autres etres humains. Que En conclusion de cette section, Paul l'on pense a l'exemple de certaines declare: « Toute bouche est fermee et tout belles-meres en Inde. le monde est reconnu coupable devant « Ils ne connaisse,nt pas le chemin de Dieu ». Il ny a pas d'excuses devant la paix » (v. 17; cf. Es. 59,8). Ceux qui se Dieu. Devant Dieu, le pecheur n'aura trouvent « sous l'empire du peche » ne rien a repliquer. Il doit etre declare connaissent pas la paix, le shalom, le coupable. bien-etre et la sante qui decoulent d'une Voila pourquoi il fallait que Christ juste relation avec Dieu. meure. yoila pourquoi nous devons crier: « 0 Dieu, aie pitie de moi, car je 4. La raison de la corruption humaine. suis pecheur! »

ZUSAMMENFASSUNG lediglich auf verabscheuenswerte Da im Schottland von heute nur wenige Straftaten wie z.B. Drogenhandel oder wissen, warum Christus sterben mupte, Mord bezogen. Folglich ist es ihnen ist es wichtig, sich diesem Thema verwehrt, die Relevanz von Christi Tod zuzuwenden. Drei mogliche Antworten fUr ihr Leben zu erfassen. auf die oben gestellte Frage seien an Die Inkarnation ihrerseits vertieft das dieser Stelle genannt: Problem, da Christi Herrlichkeit durch • weil Pontius Pilatus ihn zum Tod sein Menschsein verhullt war. Darilber verurteilt hat; hinaus handelte es sich bei seinem Tod • weil ihn der judische Hohe Rat um ein uberaus schiindliches und verworfen hat; abstopendes Ende. Wiil]rend den Juden • weil Judas ihn verraten hat. das Kreuz Christi ein Argernis Obwohl wir jeden dieser drei Grunde (skandalon) ist, stellt es fUr die fUr den Tod Christi zu einem gewissen Mehrheit der Menschen von heute eine Grad anerkennen, gilt es, auf die Torheit dar. Und dennoch gilt, daP er Antwort des NT hinzuweisen, wonach er aufgrund der Sunde starb und wir alle fUr unsere Sunden gestorben ist. Die somit vor Gott als verurteilte Sunder Menschen unserer postmodernen Welt dastehen. Ich mochte den Abschnitt aus jedoch kennen kein Sundenbewuptsein. Romer 3 unter fUnf Uberschriften Der Begriff 'Sunde' wird vielmehr betrachten.

4. EuroJTh 8: 1 • Why Did Christ Die? Romans 3:9-20 •

1. Die Hauptaussage des Paulus: Wir (zitiert nach Ps. 5,9). Ungeachtet all alle sind 'unter der Sunde' (V. 9). ihrer schonen Worte sind die Menschen Jeder einzelne von uns gehOrt in eine der doch von Natur aus betrugerisch. beiden folgenden Kategorien: wir sind 'Otterngift ist unter ihren Lippen' (Ps. entweder 'unter der Sunde' oder aber 140,3). Man vergleiche viele Videos und 'unter der Gnade'. Die Menschen von Filme. Paulus spricht von 'Fluch und heute konnen diese Unterscheidung nicht Bitterkeit'--{iir wie vieles machen wir nicht erfassen, da sie denken, daf3 sie, wenn sie Gott verantwortlich. V. 15f. (vgl. Jes. 59,7) einigermaf3en rechtschaffen leben, aus besagen nicht, daf3 jeder einzelne von uns dem Schneider sind. Aus der Sicht der ein Morder ist-vielmehr handelt es sich Bibel jedoch ist dies eine Illusion. hier um eine grundsiitzliche Bemerkung die Fiihigkeit der menschlichen Natur 2. Beschreibung der menschlichen betreffend, im Umgang mit anderen Natur (Y. 10-12). menschlichen Wesen bis in die tiefsten Paulus beginnt mit den Worten 'da ist Tiefen vorzudringen. V. 17: 'den Weg des keiner, der gerecht ist, auch nicht einer'. Friedens kennen sie nicht' (Jes. 59,8). Hierbei handelt es sich in erster Linie Frieden, Schalom, Ganzheit und um ein Zitat aus Psalm 14, doch die Gesundheit als Folge einer rechten Worte enthalten zugleich auch eine Beziehung zu Gott sind denen, die 'unter Anspielung an Prediger 7,20 (Paulus der Sunde' sind, unbekannt. verwendet Zitate auf eine Weise, die seiner Absicht zustatten kommt). Der 4. Der Grund der menschlichen Begriff 'gerecht' hat in der Schrift Verdorbenheit. grundsiitzlich eine relationale 'Es ist keine Gottesfurcht bei ihnen' (Ps. Dimension. Doch abgesehen davon wird 36,1). Der postmoderne Mensch kennt er auch aufforensische bzw.juristische keine Gottesfurcht. Er mag Christus als Weise verwendet, dann niimlich, wenn einen grof3en Lehrer respektieren, doch, er sich auf unsere Stellung im Angesicht der Gottesfurcht ermangelnd, sieht er eines heiligen Gottes bezieht. Paul us keine Notwendigkeit fUr Suhne und verwendet alttestamentliche Zitate um Wiedergutmachung. Wir hingegen aufzuzeigen, daf3 wir vor Gott als fUrchten Gott, denn Verurteilte dastehen, da alle unsere • vor ihm wir sind nur Staub und Beziehungen unvollkommen sind (siehe Asche; Ps. 14,2 und Eph. 4,18). Dies ist rein • wir sind, als seine Geschopfe, dazu menschlich gesehen unverstiindlich. geschaffen, ihn anzubeten; Doch der Gedankengang des Paulus • in seiner Gnade le ben, weben und verliiuft folgendermaf3en: 'da ist keiner, sind wir; der gerecht ist'-'da ist keiner, der • er ist unser Richter. verstiindig ist'-'da ist keiner, der nach Diejenigen jedoch, die noch nicht zu Gott fragt'. Viele beten zwar aus einem neuen Leben erweckt worden Gewohnheit, doch suchen sie dabei nicht sind, haben weder Gottesfurcht noch ein Gott. v. 12: wir alle sind von Natur aus biblisches Weltbild. egozentrisch und sind infolgedessen 'verdorben'. 5. Das vernichtende Urteil. Paulus beendet den Abschnitt mit den 3. Sunde in Aktion (V. 13-17). Worten 'damit allen der Mund gestopfi Paulus wendet sich nun der menschlichen werde und alle Welt vor Gott schuldig sei: Natur in Aktion zu und beginnt mit Vor Gott gibt es keine Ausreden;jeder einem einpriigsamen Bild: 'ihr Rachen ist Sunder wird im Angesicht Gottes ein offenes Grab'. Was Gott sieht, ist so verstummen. Schuldig! Das ist der Grund, widerlich wie eine verrottende Leiche in weshalb Christus sterben muf3te. Das ist einem Grab. Das ist Sunde in Aktion. der Grund, weshalb wir nur flehen 'Mit ihren Zungen betrtlgen sie' konnen: 'Gott, sei mir Sunder gniidig'.

EuroJTh 8: 1 • 5 • David Searl•• I was brought up and educated in Scot­ While there is clear biblical evidence to land, a small country which lies to support all of these three answers, I want the north of England. Many people don't us to consider afourth answer to the ques­ even know Scotland exists (especially tion, 'Why did Christ die?' He died for Americans who tend to call the United our sins. We could consider this state­ Kingdom 'England'). In my boyhood, most ment as amply illustrated by the first people in Scotland would have been very three answers already given: Pilate's cow­ theologically aware. They had inherited, ardice is shared by everyone of us, for we after all, the tradition of John Knox's too have all tried to appease the enemies teaching. So if you had asked the average of Christ and have failed to take our stand Scot fifty years ago, 'Why did Christ die?' for him; we too have acted in resentment you would have received a moderately of his imperial claims which threaten our competent answer. Not so today. In my self-reliance and self-righteousness; we country, very few people would have any too are motivated by covetousness and idea at all as to why Christ died. I want all of us have acted in our own material to devote this first address, therefore, to interests to the detriment of his claims considering this question. upon us. The case against us is clear as When we turn to the accounts in the NT sharers of the sins of those who had him of the crucifixion of Jesus, we can identify killed. several different answers to the question, However, our concern must be for men 'Why did Christ die?' The first one would and women today who appear to have be that he was crucified by Pontius Pilate. little or no awareness either of the fact of Pilate knew perfectly well that Jesus was their sin or of the need of the death of innocentI But he did not want to decide Christ for their sin. In our postmodern either for or against Jesus. He wanted to society, sin is apparently restricted to release him, but he also wanted to satisfy paedophiles, murderers, rapists, terror­ the crowd. Failing to solve his dilemma, ists, drug pushers, those who mug he took water and washed his hands to try defenceless old ladies and those who and demonstrate his innocence.2 But the swindle banks out of millions of pounds. truth was he was a coward, and so his Ordinary people are seemingly OK. They action is remembered in the Creeds, Suf­ please themselves and do their own thing fered under Pontius Pilate. on the widely held assumption that any­ A second answer to the question would thing and everything about their lives is be to say that Caiaphas and the Sanhedrin quite acceptable as long as they are not killed Jesus. When Jesus said to Pilate, paedophiles, murderers, rapists, terror­ 'the one who handed me over to you is ists, drug pushers, muggers of old ladies guilty of a greater sin' (In. 19:11), he was or embezzlers. It seems to me that we perhaps referring to Caiaphas since he Christians have seriously failed in pre­ used the singular. The people ofJerusalem senting to our generation the reason why were also implicated as Peter made very Christ died. clear in his early sermons.3 Christ was It might be argued that part of the threatening the priests' authority and mak­ problem why people do not consider the ing claims for himself which they deeply death of Christ with any seriousness is resented. So they tried to get rid of him. the Incarnation itself. After all, our Lord Yet a third answer to our question made himself nothing and took upon him­ might be that it was Judas Iscariot who self the nature of a servant.6 As Isaiah had Jesus killed when he betrayed him expresses it, 'He had no beauty or majesty out of covetousness. While it is true to say to attract us to him, nothing in his ap­ that he was prompted to betray Jesus by pearance that we should desire him' Satan, and did so after Satan 'entered into (53:2). It is not therefore immediately him',4 nonetheless his action was 'wicked­ obvious to people that this N azarene ness'.5 He therefore carries heavy respon­ carpenter turned teacher might be very sibility for the death of Jesus. God!

6. EuroJTh 8: 1 • Why Did Christ Di.? Romans 3:9-20 • The manner of his death increases the discussed at length the position of the problem. While it has become fashionable Jews. His conclusion is unequivocal: Jews to sentimentalise Christ's death, the real­ and Gentiles alike are 'all under sin'. In ity was very different. He hung in shame, v. 19, he uses a similar phrase, 'under the his nakedness exposed to public gaze. law'. For our purposes just now, we can Scholars tell us that those who were cru­ take these two phrases as approximately cified could not control their bodily func­ synonymous. So what does he mean by tions, but urinated and defecated down this phrase, 'under sin'? their legs. Little wonder then that our In the Bible, there are two conditions modern man and woman fail to see any­ that people may be in, and only two: You thing of value or relevance in the death of are I are either 'under sin' or 'under grace'. Christ. It was truly a disgusting death. The Bible doesn't ask whether or not we There have been plenty of deaths which are good people, kind to our neighbours, have impressed the world far more by pleasant in our temperaments, well their heroism and nobility. thought of in our communities. It asks, 'The message ofthe cross is foolishness Are we under sin or under grace? Are we to those who are perishing ... a stumbling­ citizens of the kingdom of this world, or block to Jews and foolishness to Gentiles' are we citizens ofthe heavenly city whose (1 Cor. 1:18,23). Our postmodern person architect and builder is God? sees the foolishness of Christ's death. It This is precisely where people go wrong takes a Jew to recognise in the cross 'a today in our postmodern society. Their stumbling-block' (cruvOUA.ov) because the concern is entirely about pleasing them­ Jew is far more aware than most of the selves, appreciating the good in others, nature and holiness of God. The Jew has being tolerant of various cultures and be­ been trained to know something at least liefs and having mutual respect for any of what constitutes sin and guilt. The Jew and everyone whatever their creed. There knows that God claims total authority is of course much to be commended in that over us as his creatures. He knows that kind of tolerance. But the postmodern God has laid down laws for human behav­ tolerance fails to diagnose and recognise iour and strict regulations about the way the truth about our relationship with the to approach himself. The stumbling-block Lord God. It fails to see that we all for the Jew is that only by this hideous, stand condemned because we are under cursed death can he be justified before a sin. We are born that way. In Paul's righteous God. phrase elsewhere, we are 'in Adam'.7 We The dominant reason for Christ's death are born with sin in us, our humanity was that Jew and Gentile alike stand contaminated by sin. condemned as sinners. In Paul's words in That, then, is the apostle's proposition, Romans 3:19, Every mouth is silenced that as a result of the Fall, the condition and the whole world is accountable before of every single man and woman in this God. We have been separated from God world is that all are 'under sin'. Let's hurry by our sin. Let's consider all too briefly on to the next stage of his argument: these words we read together. 2. A description of human nature 1. Paul's main proposition: We are vs. 10-12. 'all under sin' v. 9. He begins, 'There is no one righteous, not I want to divide Romans 3:9-20 into five even one.' Here Paul is quoting mainly main parts. The first is his statement in from Psalm 14, but also alluding to Ecce­ verse 9. In these words, he is summaris­ lesiastes 7:20. He arranges his quotations ing his argument from 1:18, but also an­ to suit his purpose. ticipating his statement in vs. 19-20. The word 'righteous' is complex as After making certain categorical state­ you well know. I hold that it generally car­ ments in ch. 1 about non-Jews, he has ries a relational meaning. The person is

EuroJTh 8:1 .7 • David Searl•• righteous who is in a good relationship Have you on occasion tried to explain with others. Scripture is concerned with the truths of the Gospel to people of ex­ two great relationships and possibly a ceptionally high intelligence? But no mat­ third. The first is that vertical relation­ ter how much you try, the simplest facts ship between each one of us and God. The of the Gospel are beyond their under­ second is the horizontal relationship be­ standing. Truths which little children can tween ourselves and others, whether wife understand are apparently beyond the or husband or children or neighbours or grasp of highly intellectual people. lO employer or colleagues at work. The But that is not all. This general condi­ possible third relationship is the inward tion of those under sin means also that relationship we have with ourselves.8 men and women do not even seek God. But this whole word group is also used They neither know him nor want to know in the Bible in a legal or forensic sense. It him. See the way in which the apostle's then refers to our status or standing be­ mind is working, .and the way in which he fore a holy God. While I myself incline orders his quotations from the OT. There to the view that throughout this chapter is an inexorable logic about his thought. the relational meaning of righteousness First, there is none righteous. Then, sin­ obtains, for reasons which will become ners are unrighteous because they do not apparent as we proceed, the arguments understand these things. Now, sinners for a forensic connotation also are over­ have no understanding because they do whelming. So the apostle uses the OT not seek God. quotations to declare that before the Those who have been pastors will know Judge of all the earth, those under sin that there are many good people in the cannot stand before God for their rela­ world who have been taught to pray regu­ tionships are all in some way deficient, larly. They attend their churches consci­ most all their relationship with him. entiously. They are very religious. But This may seem to our postmodern per­ they are not seeking God. Not, that is, in son to be too sweeping a statement. But the way the Psalmist was seeking God the plumb-line of the divine standards when he said, 'As the deer pants for leaves us without any argument. We are streams of water, so my soul longs for you, to love the Lord our God with all our soul o God. My soul thirsts for God, for the and heart and mind and strength, and we living God' (Ps. 42:1). There are many are to love our neighbours as ourselves!9 looking for peace of mind, or for self-justi­ And however men and women may feel fication. But by nature none of us seek about it-and what an emphasis today on God. Men and women do not set their 'feelings'!-the divine standard cannot be hearts to enter his presence, to find him, gainsaid. to come before him in worship, longing for Paul continues with his remorseless him above everything else. I believe it logic: 'There is no one who understands, would be true to say that to approach the there is none who seeks God .. .' (Ps. 14:2 living God and bow down in his presence =Ps. 53:2.) Elsewhere he states, 'They are is about the last thing that those outside darkened in their understanding and of Christ ever want to do. separated from the life of God because of By nature we resent him. By nature we the ignorance that is in them due to the say, 'Get out of my life and leave me to run hardening oftheir hearts' (Eph. 4:18). He my affairs the way I want. Keep away is saying that sin has affected our mental from me, God. I want no interference from capacity to grasp the truth of God. This you.' So that when someone does begin to condition of having a darkened mind, that seek after God, there has been a complete is, a mind clouded over so that the simplest change in direction and that can only be truths of the Gospel are completely mean­ accomplished by the work of the Holy ingless, leads to separation from God, Spirit. But now on to verse 12. flowing as it does from ignorance about At this point, Paul follows almost ex­ him because the heart has been hardened. actly the LXX in quoting from Psalm 14:2.

8 • EuroJTh 8: 1 • Why Did Christ Di.? Romans 3:9-20 • Look at what the Psalmist says. First that fallen human nature in action. One com­ we have all gone out of the way. It follows, mentator writes that Paul now 'holds be­ does it not, that if we do not seek God or fore [us] the most terrifying mirror that understand him we are going to go in the [we] have ever looked into in [our] lives.'ll opposite direction to that in which he com­ Just brief comments on each of these mands us to go. God's way in matters of devastating statements. morality points along a narrow road, yet 'Their throats are open graves .. .' (Ps. a safe road designed for our blessing. But 5:9). Some years ago, some young people we deliberately take a different road de­ in my church were away for a week-end voted to self-satisfaction irrespective of in the hills. A group of them were walking the effect on others. My way, my will, my on the moors, when they stumbled on a opinions, me, my, mine. human body that was in an advanced The next statement is that as a conse­ state of decomposition. A man had been quence of this self-seeking and going our out walking in the hills alone when he had own way we have become worthless. NIV taken a heart attack and fallen down and in Psalm 14 translates the Greek as 'have died. That had been many months before. become corrupt', whereas here it trans­ Those young people, all of them still at lates the same word 'have become worth­ school, were shocked and nauseated to see less'. In secular Greek, this word was used this rotting human corpse lying across offood or milk that had gone off. Have you their pathway. The smell was foul. ever left something in the back of the This little phrase says that if we look fridge at home and forgotten all about it. into the mouth of a man or woman and see Weeks later, you notice it and see it has what God sees, the sight is as revolting become mouldy and foul. That's one way and nauseating as the rotting remains of in which the word was used. Another way some corpse. It is out of the overflow of the it was used was of a dog's barking when heart that the mouth speaks. 12 That is sin there is absolutely no reason for the dog in action! Those who do not understand or to bark-you know how some dogs bark seek God but go their own way and have for barking's sake: they are a public nui­ become worthless. Their hearts are like sance, barking at the moon, or at shad­ open graves with all the putrefaction they ows, or at a passing bird. contain. It's a strong word, amounting to a dev­ 'Their tongues practise deceit' (still astating comment on our human condi­ from Ps. 5:9). We haven't time to bring out tion. However, we must not do the apostle the tragic truth of these words. But we all or the Psalmist an injustice. They are not know how deceitful human nature is, how saying that people cannot perform some we say one thing and mean another, how useful or good or noble deeds. They are not people seem to be so charming when in saying that those 'under sin' cannot com­ their hearts they are cursing the moment pose beautiful music; or write fine books, they met you! High society is the same. or paint skilful portraits. Their concern is Lovely words of warm friendship, but as to speak about our standing before God. soon as the other's back is turned, the They are saying that in the sight of our most biting, vicious comments! And oh! Creator we are morally useless, alto­ how we twist our explanation of events to gether rotten and corrupt-every single show ourselves up in the best possible one of us, without exception. No matter light! We are unable to help ourselves as what handsome, pleasant, well-inten­ our tongues practise deceit. tioned people we are-all we are and all we 'The poison of vipers is on their lips' (Ps. do is worthless before God. 140:3). 'Their mouths are full of cursing and bitterness' (Ps. 10:7). One thinks of 3. Sin in action vv. 13-17 the media, of the magazines produced for adolescents and the tv and cinema films. Paul now moves in his thought from his What venom is injected into those whom description offalien human nature to that the fangs of the media bite! This modern

EurojTh 8: 1 • 9 • David Searl•• serpent is as cunning as the old serpent health which flows from a right relation­ that seduced Eve. The message seems ship with God and permeates every level reasonable, the suggestions attractive, of our living and thinking-such peace is but hidden under the lips is deadly venom unknown to those 'under sin'. How could which will ultimately kill the victim. they have shalom? They do not under­ What about the cursing and bitterness stand the ways of God; they do not seek to which Paul refers? Note that we are not him; they do not know him. Rather, they to understand that he is saying that those resent him and are hell-bent on going under sin constantly use foul language. their own way. How could they have peace Not that. Let me remind you again that when they are far from him? his concern is our relationship to God. Here he saying that the natural man or 4. The reason for this human woman does not submit to God. When corruption something goes wrong, some disaster or illness strikes, if men's thoughts turn to 'There is no fear of God before their eyes.' God at all, it is to curse him bitterly. This The full quotation from Psalm 36:1 reads: is part of that resentment against God 'A burden is within my heart concerning which lurks in every human soul. We the sinfulness of the wicked: there is no blame him for our mistakes. We blame fear of God before his eyes.' Now this is a him for the suffering in the world. 'How most significant statement of Scripture. can there be a God when the people of We must not lightly pass over it. It is at Sudan suffer so much?' we ask. this point we come to the heart of the Verses 15 and 16 (Is. 59:7), do not mean problem in bringing the Christian mes­ that every one of us is a murderer. Rather sage to postmodern society. Your post­ it is a general reflection and comment on modern person has no fear of God. He may the capability human nature has to sink respect Jesus as a great teacher. He may to the deepest depths of depravity and be interested in attending a Christian shame in our treatment of other human service to hear about Jesus Christ. She beings. One has only to turn on the tv may even attend a home Bible Study news to see intense suffering in a score of Group to investigate the Christian faith. places across this world as those who have I have known many who have done this the power of life and death over others and have found themselves deeply im­ inflict suffering on them. Last year I vis­ pressed by the teaching of the Gospels. ited India and was shocked to read each But there is still as yet 'no fear of God week in the Indian Times of mothers-in­ before their eyes'. And until they begin to law who murdered their daughters-in­ know the fear of God, there is no reason law in order to find for their sons another for the Cross of Christ. Let me explain bride who would bring a fresh dowry with why. her. These were not vicious, hardened 'The fear ofthe Lord is the beginning of criminals, these mothers-in-law. Rather wisdom.'13 You recall how when Adam were they fallen human beings who saw and Eve first sinned, they hid themselves the opportunity of riches by killing de­ because they were afraid. You remember fenceless young women who were in their how when they were expelled from God's power. I understand that Indian prisons presence that an angel with a flaming hold astonishingly high numbers of such sword which turned every way stood at women who have been convicted of such the entrance to the Garden. You remem­ murders. And they are only the ones who ber how when Abraham prayed for the have been caught! More recently, we have two cities of the plain, he said, 'I have seen the devastation in Nairobi and Dar­ been so bold to speak to the Lord, I who es-Salaam. am nothing but dust and ashes.' You The last sentence in this section: v. 17, remember how when Jacob awoke from 'The way of peace they do not know' (Is his dream he was afraid and said, 'How 59:8). Peace, shalom, that wholeness and awesome is this place. This is none other

10. EuroJTh 8: 1 • Why Did Christ Di.? Romans 3:9-20 • than the house of God, the gate of heaven.' what our postmodern society has lost. You remember how when God spoke to And that is why there is no fear of God Moses from the burning bush, he hid his before their eyes. face for he was afraid to look on God. So we could go on. Why this fear of God? 5. The devastating verdict Why? I would suggest four reasons. First, be­ In conclusion, see how Paul ends this sec­ cause God is God and we are but dust of tion: 'Every mouth is silenced and the the earth. We are mere worms compared whole world is held accountable to God.' to his incomparable glory and majesty. There will be no excuses or arguments Second, because we his creatures are before the Judge of all the earth. There made to worship him. And remember the will be no discussion of our sins. No meaning of that word worship is 'serve'. blaming someone else as Adam did in the Some Christians order God about as if he Garden, and then Eve did. No protesta-. were a kind of genie of Aladdin's lamp tions of innocence. Sinner man, smner who is there to be brought up on demand woman, standing before Almighty God and told what to do for their comfort. How will not have a word to utter. Before that false and how wrong. He has made us for sea of crystal that surround~ the thro?e, himself. Our proper posture before him is encircled by the heavenly bemgs adonng to bow low at his feet, to hide our faces and praising God, the sinner will be and say, 'Lord, what do you want me to utterly lost for words. Speechless, like the do?' Third, our lives are sustained by God man without the wedding clothes. and all our days are numbered in his Guilty before God! Brunner has writ­ book. If he was to withdraw from us his ten, 'Guilt is that element in sin by which hand of providence for just one moment, it belongs unalterably to the past, and as we would cease to exist. We live and move this unalterable element determines the and have our being by his grace. And present destiny of each soul.'14 Guilt fourth, he is the Judge of all the earth who means that our past can never be made will demand an account of how we stew­ good. Indeed, we only truly conceiye o~ ard our days and years and those gifts lives as a whole when we see them m this with which he has endowed us. dark shadow of guilt. But unregenerate men and women And that is why that terrible, hideous, have no fear of God. They may believe shameful death of Christ had to be. That in him in an intellectual kind of way, is why the Lord of Glory broke into assenting to the possibility or probability time and history, and carried on his of his existence in some form or another. spotless soul all my sin, all my rebellion, But they do not bow before him as their my ignorance and darkness, my rebel­ Creator and Lord, ever to be worshipped lion my perversity, my deceit, my pride, and adored in holy fear. And herein my 'uncleanness, my failure, the poison lies the root of sin. Whether that sin and venom in my heart. He died for our be selfishness, rebellion against the laws sins. of God, deceit, crookedness, failure, or Let us then prostrate ourselves before unbelief-whatever expression sin may him in dust and ashes. Let us fall before take, at the root of it lies this absence of him and cry, 'God be merciful to me a fear of God. sinner!' I was speaking to a friend recently whose parents had worked for many Approach, my soul, the mercy seat, where years in China. He told me tha~ his father Jesus answers prayer, discovered there were two BIble books which when read by Chinese led them to There humbly fall before his feet, for faith in Christ-Genesis and Romans. none can perish there. Why these two books? Because they both Thy promise is my only plea; with this I present a Biblical world view. That is venture nigh:

EuroJTh 8: 1 • 11 • David Searl••

Thou callest burdened souls to thee, Notes and such, 0 Lord, am I. 1 In.18:38. Bowed down beneath a load of sin, by 2 Mt. 27:24. Satan sorely pressed, 3 Acts 3:12ff. 4 In.13:2,27. By war without and fears within, I 5 Acts 1:18. come to thee for rest. 6 Phil. 2: Be thou my Shield and Hiding-place, 7 Rom. 5:12ff, 17ff; 1 Cor. 15:22. 8 Acts of righteousness in Matt. 6:1 are that, sheltered near thy side, evidently in these three areas: the I may my fierce accuser face, and tell horizontal, i.e., giving to the needy, the him thou hast died. verticle, i.e., prayer, and the inward, i.e., fasting. See vs. 2-18. o wondrous love! to bleed and die, to 9 Matt. 22:36-39. bear the cross and shame, 10 Matt. 11:25-27. 11 D. M. Lloyd-Jones, Romans, An Exposi­ That guilty sinners such as I, might tion of Chapters 2:1-3:20, Banner of plead thy gracious Name! Truth,Edinburgh,1989,p.210. 12 Matt. 12:34. John Newton, 1725-1807 13 Prov. 1:7. 14 Brunner, The Mediator, Lutterworth, London, 1934,p.443. EuroJTh (1999) 8: 1, 13-22 0960-2720

• The Cross of Christ 2 • The Righteousness of God Romans 3:21-22 • La croix de Christ et lajustice de Dieu (Romains 3:21-22) • Das Kreuz Christi und die Gerechtigkeit Gottes (Ramer 3:21-22)

forensique ou legal. Paul vient de parler de notre culpabilite devant le juge, en II arrive qu'un medecin emette un considerant que le monde entier a des diagnostic incorrect et cela peut avoir de comptes a lui rendre. Maintenant, il graves consequences. Ce n'est pas le cas parle d'un Dieu qui acquitte le coupable. de l'apotre Paul. II ne se presse pas pour Le salut est trinitaire et theocentrique. nous amener a la question de la foi en Christ, mais il pose des fondements 2. Le but de la loi. solides et surs. Nous avons la quelque Paul ecrit: « sans la loi a ete manifestee chose a apprendre de lui. la justice de Dieu, attestee dans la loi et « Mais maintenant » (3.21) ... Apres les prophetes ». On peut d'abord definir avoir parle de notre corruption et de la loi comme tout le systeme judaique notre culpabilite devant Dieu, Paul dit d'observances ceremonielles et cultuelles avec soulagement: « Mais maintenant ... », tel qu'il est institue dans l'Ancien Christ est venu! La croix represente le Testament. II s'agit de la loi vue comme grand tournant de l'histoire humaine. un ensemble de commandements ou Remarquez l'indication temporelle comme exigeant la production d'reuvres. vehiculee par ces mots: « Mais Calvin a defini trois usages de la loi. maintenant ». L'reuvre de Christ est un Premierement, elle convainc de peche, fait historique et non une pure theorie. deuxiemement, elle refrene le mal chez l'incroyant, troisiemement, et c'est la son 1. L'Evangile est theocentrique. usage principal, elle fait connaUre au Nous sommes en train de devenir de croyant la pensee et la volonte de Dieu. plus en plus cent~s sur nous-memes, y II est important de reaffirmer ces choses compris dans les Eglises evangeliques: a l'heure actuelle, pour eviter deux la grande relation je~tu tend a etre erreurs, d'une part l'antinomisme, et, de remplacee par la relationje-moi. II n'en l'autre, l'idee selon laquelle la premiere est pas ainsi avec Paul. II ecrit: « Mais alliance aurait ete une alliance des maintenant, la justice de Dieu a eM reuvres qui aurait echoue. Dans les deux manifestee ». II place Dieu au centre. Le cas, on perd de vue le but principal de la salut commence avec Dieu. loi. Je pense que l'expression « justice de La loi annom;ait prophetiquement la Dieu» se re{ere a la fois a l'attribut de venue de la grace en Jesus-Christ. Jean Dieu qu'est la justice et a la justice qui parle litteralement d'une grace a la nous est imputee. L'attribut de Dieu place d'une grace (1.16). En effet, qu'est sajustice comporte a la fois une lorsqu'on comprend bien la loi en tenant justice passive et une justice active: il compte de sa fonction prophetique, on la concerne a la fois les relations divines voit comme une grace donnee au travers au sein de sa Personne et ses relations de la loi divine. La grace plus grande avec nous, son peuple. Cependant, le mot qui est venue par Jesus-Christ a 'justice' est aussi employe dans un sens remplace la grace de la loi. Il y a trop

EuroJTh 8: 1 • 13 • David 5earle • peu de predicateurs de nos jours qui Troisiemement, la foi est confiance: elle connaissent l'enseignement de la loi consiste a s'en remettre a la misericorde dans l'Ancien Testament. Cela est et a la compassion de Dieu en Christ. pourtant necessaire a la comprehension La foi selon ces trois aspects est de l'(2uvre de Christ. produite en nous par le Saint-Esprit de Dieu, car, sans lui, nous sommes morts 3. Le salut est plus que le pardon. dans nos peches. Le message du pardon est glorieux et merveilleux, mais la portee de la croix 5. Le peche et la gloire divine (v. 23). ne se reduit pas a cela. Il y a aussi la Alors que la forme verbale « tous ont justice de Dieu et cette justice imputee peche » est un aoriste, le verbe suivant par Dieu. Cet enseignement est source « et sont prives » est un present, ce qui d'encouragement et de force: notre implique que nous demeurons dans cet relation avec lui est retablie et notre etat. On peut remarquer le lien etabli ici statut en sa presence est celui d'hommes entre la gloire de Dieu et le peche. J'ai et de femmes qui sont, non seulement rencontre au moins huit fat;ons de acceptes, mais aussi accueillis rendre compte de cette connexion favorablement, a bras ouverts. unique. Leon Morris ecrit: « Les commentateurs tendent a importer leur 4. Par la foi en Jesus-Christ pour tous propre comprehension dans ce texte ». ceux qui croient. J'ai ma suggestion personnelle. Le Il nous faut definir la foi, car la langage que Paul va employer est celui confusion regne a ce propos. Je cOTUJois du sacrifice, qui nous oriente la foi comme comportant trois elements. indubitablement vers la pf}nsee de la Premierement, la foi implique l~ croix. Or Jean, dans son Evangile, comprehension de la verite. En Ep considere la mort de Christ--avec tout 4.17-24, Paul utilise de nombreux ce qu'elle a d'infamant-, comme une vocables appartenant au domaine glorification! Voila qui constitue pour cognitif. La foi comporte le savoir de les Juifs une pierre d'achoppement, et certaines choses au sujet de qui est une folie pour les pa'iens: la Jesus-Christ. Deuxiemement, la foi est gloire est que Dieu etait en Christ pour soumission a cette verite. On se souvient reconcilier le monde avec lui-meme, le de la maniere dont Saul de Tarse s'est Dieu juste etait a l'(2uvre pour obtenir la soumis a Christ: « Qui es-tu, Seigneur? » justice pour les coupables.

ZUSAMMENFASSUNG implizieren ein zeitliches Geschehen, Ante stellen von Zeit zu Zeit falsche d.h. das Werk Christi ist eine historische Diagnosen, die tragische Konsequenzen Tatsache, nicht eine Theorie. nach sich ziehen konnen. Auf Paul us trifft dies nicht zu! Er ist keineswegs 1. Das Evangelium ist theozentrisch. ubereilt in seinem Anliegen, uns zum Wir alle, die evangelikalen Gemeinden Glauben an Christus zu filhren, sondern eingeschlossen, werden immer legt zunachst eine solide und sichere egozentrischer; es geht uns nicht mehr in Grundlage. Wir sollten von seinem erster Linie um die Ich-Gott-Beziehung, Beispiellernen. sondem nur noch um uns selbst. Paulus Romer 3,21: 'nun aber ... ' Auf die jedoch beginnt mit den Worten 'nun aber furchtbare Blof3stellung unserer ist ... die Gerechtigkeit Gottes Niedertrachtigkeit und Schuld vor Gott offenbart'. Gott steht im Mittelpunkt; die folgt der befreiende Aufruf 'nun aber . .. '. ErlOsung geht von ihm aus. Der Christus ist gekommen! Das Kreuz ist griechische Text liest wortlich 'die der Wendepunkt der Menschheits Gerechtigkeit Gottes' (Luther ubersetzte geschichte. Die Worte 'nun aber . .. ' dies mit 'die Gerechtigkeit, die vor Gott

14. EuroJTh 8:1 • The Righteousness of God Romans 3:21-22 • gilt'). M. E. meint der Begriff beides, die Gnade. Die gropere Gnade aber, die gottliche Gerechtigkeit als Eigenschaft durch Christus kam, ersetzte die Gnade Gottes als auch die Gerechtigkeit, die, des Gesetzes. Nur wenige Prediger von von Gott kommend, uns zugerechnet heute sind mit dem alttestamentlichen wird. Die Gerechtigkeit Gottes als Verstandniss des Gesetzes vertraut. Dies gottliche Eigenschaft bezieht sich sowohl jedoch ist erforderlich, wenn wir auf die 'iustitia passiva' als auch auf die Christus und sein Werk verstehen 'iustitia activa' und verweist somit auf wollen. die Beziehungen innerhalb der Gottheit als auch auf Gottes Beziehung zu 3. ErlOsung beinhaltet mehr als nur seinem Yolk. Daruber hinaus jedoch Vergebung. wird der Begriff Gerechtigkeit auch in So gropartig und wunderbar die einem forensischen (juristischen) Sinne Botschaft von der Vergebung ist, das gebraucht. Paul us hatte aufgezeigt, daP Kreuz verweist auf mehr noch, namlich wir vor dem gottlichen Richter schuldig sowohl auf die Gerechtigkeit Gottes als sind-die gesamte Welt ist Gott auch auf die Gerechtigkeit, die, von Gott verantwortlich. An dieser Stelle nun kommend, uns zugerechnet wird. Diese verweist Paulus auf einen Gott, der die Botschaft ist eine Quelle der Schuldigen freispricht. Obwohl die Ermutigung und Starkung: unsere Erlosung eine trinitarische ist, ist sie Beziehung zu Gott ist wiederhergestellt doch auch zugleich theozentrisch. worden und unser Status uor ihm ist nun der von Mannem und Frauen, die 2. Der Zweck des Gesetzes. nicht nur angenommen, sondern 'Nun aber ist ohne Zutun des Gesetzes willkommen geheipen und von Gott die Gerechtigkeit Gottes offenbart, liebevoll in die Arme geschlossen worden bezeugt durch das Gesetz und die sind. Propheten.' Mit dem Gesetz ist zunachst einmal das System des judischen 4. Durch den Glauben an Christus gilt Zeremonialgesetzes gemeint, wie wir es sie allen, die glauben. in den Schriften des AT finden. Calvin Es ist notwendig, den Begriff 'Glauben' unterschied drei Anliegen des Gesetzes: zu definieren, da er oft mipverstanden erstens, von Sunde zu uberfiihren, wird. M. E. vollzieht er sich in drei zweitens, die Nichtwiedergeborenen vor Schritten. Erstens ist Glaube ein Sunde zu bewahren, und drittens, die Verstehen der Wahrheit, wie die in Eph. Glaubigen uber den Willen Gottes zu 4,17-24 verwendeten kognitiven Begriffe informieren. Diese Einsichten sind auch deutlich machen. Wir mussen bestimmte heute noch von Bedeutung, indem sie Fakten uber Jesus Christus wissen, uns uor zwei Irrtumem bewahren bevor wir glauben konnen. Zweitens konnen, namlich den'des Antinomismus bedeutet Glaube, sich dieser Wahrheit einerseits sowie der Auffassung, wonach zu unterwerfen. Man erinnere sich, wie der erste Bund ein Bund der Werke war Saulus von Tarsus sich Christus und als solcher versagt hat, unterwarf: 'wer bist du, Herr?' Drittens andererseits. Beide I rrtumer vermiigen beinhaltet Glaube Vertrauen. Vertrauen nicht den bedeutendsten Zweck des bedeutet, sich ganz auf das Erbarmen Gesetzes zu erkennen, namlich den, auf und Mitleid Gottes in Christus zu prophetische Weise auf die zukunftige werfen. Alle drei Stadien des Glaubens Gnade in Christus hingewiesen zu werden vom Heiligen Geist Gottes haben. In Joh 1,16 heipt es wortlich initiiert. Ohne ihn sind wir tot in 'Gnade anstelle von Gnade' (charin anti unseren Sunden. charitos). Das Gesetz, richtig uerstanden (einschliePlich seiner prophetischen 5. Sunde und die Herrlichkeit Gottes Funktion), war Gnade, und zwar eine (V, 23). durch das gottliche Gesetz vermittelte Die Zeitform des Verbs 'ermangeln'

EuroJTh 8: 1 • 15 • David Searl. • druckt aus, daP wir fortgesetzt der unsere Stelle Opferterminologie Herrlichkeit Gottes ermangeln. verwenden und uns unzweideutig zum Auffallend ist hier die verbliiffende und Kreuz weisen. Johannes seinerseits in einzigartige Kombination von seinem Evangelium verstand den Tod Herrlichkeit und Sunde, fur die mir Christi-all seiner Schande mindestens acht Erklarungen begegnet unge.f1Chtet-als Herrlichkeit. Den Juden sind. Leon Morris bemerkt in diesem ein Argemis und den Heiden eine Zusammenhang, dap 'die Ausleger dazu Torheit, besteht die Herrlichkeit darin, tendieren, jeweils ihre eigene Bedeutung dap Gott in Christus die Welt mit sich in die Passage hineinzulesen.' [ch versohnt hat; der gerechte Gott handelte mOchte hier einen eigenen Vorschlag in Gerechtigkeit, somit Gerechtigkeit {iir anbringen. Paulus wird im Anschlup an die Ungerechten erwirkend.

I have a close friend who just two weeks ago all accountable' to God, and that we have received very bad news from his doctor. A no means of repaying our massive debt! young man with two sons still at school, for Teach them to be thorough and to follow ten years he has been treated for an illness closely the great apostle's method. he didn't have-through a wrong diagno­ Romans 3:21 begins: 'But now .. .' From sis. The truth was he had a brain tumour that devastating verdict of our guilt be­ which has now been discovered but which fore God, Paul turns to the passion of his is now inoperable. How would you feel if life and work: Jesus Christ has come. Je­ your doctors made that kind of wrong sus Christ has lived and has died and his diagnosis? Not so Paul. He has been dem­ Cross is all Paul's boasting. He is now onstrating to us beyond any possible turning our minds to the meaning of the argument that we stand in the presence of Cross and the work accomplished there. the Judge of all the earth as guilty sinners, So with immense relief, having been bro­ our mouths shut, all our words silenced, ken by his exposure of our vileness before deserving nothing but eternal punish­ God we hear him cry, 'But now!' There is ment. However, unlike my friend's doctors, a shining hope! There is a way! The way Paul has exciting news of how we guilty of the Cross. The Cross is nothing less sinners may be saved from condemnation! than the turning point in human history. Now I am speaking to you as one who 'But now!'There is another implication has been in the pastoral ministry for over here which we should not miss. It is a thirty years. I have become persuaded point the apostle never tires of making in that too many preachers can be in too his exposition of the Gospel. He is imply­ much of a hurry to bring people to the ing in these two little words that what he point of commitment to Jesus Christ. Any is setting out is not some theory he has building is only as good as the foundation dreamed up. This is not a new philosophy, on which it is built. Likewise, we need a a new school of thought he is propound­ solid foundation when we are seeking to ing. 'But now' means he is referring to build the life of God in the souls of men historical fact. Jesus Christ has been born and women. Paul has been preparing that a Man, has lived and has died and been foundation by cutting away those false raised from the dead. The Cross stands as ideas we have about ourselves until he is an historical event! We must not miss down to the bedrock of the reality of our that implication of the temporal force of condition in the sight of God. the words 'But now'.1 So we come to the Some of you may train those who are main burden of the verses for today. going to be preachers. Teach them to ob­ serve the apostle's method and to learn 1. The Gospel is theocentric from it. Teach them to prepare the ground well and in their preaching to demon­ Recently I spent an evening with good strate from the Word of God that we are friends who wanted to tell me about the

16. EuroJTh 8: 1 • The Righteousness of God Romans 3:21-22. exciting things happening in their church. word 'righteousness' which I understand As I listened, my heart sank., as it became Paul here uses with a dual connotation: increasingly apparent to me that this first referring to our relationship with lively congregation was wandering fur­ God and his relationship with us. ther and further away from the teaching I hold that OlKatocruV1l is predomi­ of Scripture. As gently as I could, I sug­ nantlya term of relationships.4 Our God gested certain things they were saying is righteous towards himself and there­ were distorting and changing the mean­ fore in his activity is righteous. (We may ing of the NT. They brushed my com­ distinguish these two as 'iustitia passiva' ments to one side and said, We don't and 'iustitia activa'.) This means he is bother about things like that. We're not also righteous towards us his wayward purists like you!' creatures. On the one hand, in his right­ I can only speak for Scotland and eousness he must deal justly and severely Ireland, the two countries in which I have with the guilty. On the other hand, ministered. I have to say that thinking because of his righteousness, he has pro­ and worship and singing and preaching vided in his mercy-also an aspect of his are becoming less and less theocentric. righteousness-a righteousness which is Instead of the 'I-Thou' relationship, we available to the unrighteous! That is, he have the 'I-me' relationship: how I feel, has provided us with the means by which whether I am comfortable with what's unrighteousness can be put away so that going on, whether it appeals to me, we enter into a right relationship with whether it suits my needs at this moment. him. Not so Paul's theology of the Cross! He However, righteousness-complex con­ begins, 'But now a righteousness from cept that it is-has a second meaning for God ... has been made known.' God is at it cannot only be understood of restored the centre. Salvation begins with God. relationships. It is also used in a legal The Saviour is the Mediator between God sense in this passage of our standing be­ and man. Christ brings us to God. It was fore a holy God. Paul's argument requires God who so loved the world that he gave it to be so. He has spoken of our guilt his only begotten Son. And now, in the before the Judge-the whole world is Cross of Christ, it is the righteousness of accountable to God. Now he speaks of a God which has been made known. God who acquits the guilty! Think. about this phrase translated in Salvation, then, is theocentric. Trini­ the NIV as 'a righteousness from God'. tarian, yes-how could it not be? But You will know that many of the commen­ nonetheless, essentially theocentric. It is tators want to translate it as the NIV God with whom we have to do. It is God does, 'a righteousness from God', under­ the first Person of the Trinity who initi­ standing the phrase here to refer to a ates our salvation. The great theme of this righteousness God imputes to sinners. whole discourse of Romans is 'the right­ Personally, I prefer to understand this eousness of God'. In our thinking, our phrase with those commentators who writing, our preaching, our worship and read it as referring both to the attribute praise, let us never forget that, and let of God's righteousness, and then, on the us maintain this biblical emphasis of grounds of that attribute, to the right­ theocentricity. eousness which he imputes to sinners. 2 I don't want to enter into the debate 2. The purpose of the law that has been going on for some years now about the relationship of righteousness to Paul writes that 'the righteousness of law and whether here Paul is referring to God, apart from law, has been made the means of 'getting in' to the covenant known, to which the Law and Prophets 3 (as E. P. Sanders has argued ). That is not testify'. We must first define law. I take my purpose. Rather I will restrict myself it Paul uses the word in the sense of to a brief comment on the meaning of the the whole Judaistic system of ceremonial

EuroJTh 8: 1 • 17 • David Searl•• observances and worship laid down in the Such insights into the purpose of the OT Scriptures, law therefore 'as com­ law are as important today as they have mandment or as constraining to. and pro­ ever been on account of two common ducing works,.5 This is clearly Paul's errors which are being widely taught in meaning, following as it does on his com­ many churches. First we have a re-emer­ ments on law in the previous verse where gence of antinomianism so that in many he has stated that 'no one will be declared pulpits a cavalier and uninformed atti­ righteous by observing the law'. However tude to the holy law of God is being con­ Paul qualifies this comment by hastening veyed to Christian people. The argument to remind us the Law testified to this goes that because Christ is the end of the righteousness of God. It is necessary, law7 (and 'end' is understood solely as therefore, to remind ourselves of the pur­ 'termination' and not as 'fulfilment'), the pose of the Law. only remaining law is love-and of course, According to Calvin, the Law had a as with much erroneous teaching, there is threefold purpose. First, 'while it shows an element of truth there. But without the the righteousness alone acceptable to restraints and clear teaching of the will God, it warns, informs, convicts, and and mind of God contained in the law, this lastly condemns, every man of his own law of love tends to have few boundaries unrighteousness . . . The law is like a and can lead to an acceptance of stand­ mirror. In it we contemplate our weak­ ards which are far removed from biblical ness, then the iniquity arising from this, teaching. and finally the curse coming from A second error is the teaching which both... .' Thus it constrains us to seek for says that the first covenant was a cove­ grace. nant of works intended to provide right­ 'The second function of the law is this: eousness before God for those who kept it. at least by fear of punishment to restrain However, that first means of righteous­ certain men who are untouched by any ness failed, though apparently, in theory care for what is just and right unless at least, it might have succeeded if only compelled by hearing the dire threats of men and women had been more obedient. the law.' The unregenerate need 'a bridle Its failure was why God sent his Son to to restrain them from so slackening the make a second (and this time a successful) reins on the lust of the flesh as to fall clean attempt to provide a means of attaining away from all pursuit of righteousness.' righteousness. 'The third and principal use, which per­ Not only are both strands of teaching tains more closely to the proper use of the woefully wrong, but both fail to grasp the law, finds its place among believers in purpose of the law. Both fail to recognise whose hearts the Spirit of God already in what ways the law is still 'holy, right­ lives and reigns.' It will enable them to eous and good' (Rom. 7:12). Perhaps, how­ learn the nature of God's will for them and ever, the most serious flaw in such confirm their understanding of that will. teaching is the failure to grasp the pro­ It will also rouse them to obedience and phetic function of the law in pointing to draw them back from the slippery paths the promised righteousness of God in of transgression.6 Christ crucified and risen. It is to that Calvin gives us a good start in seeking prophetic aspect of the law that Paul is to understand how the Law (and Proph­ pointing us here-'to which the Law and ets) testify to the righteousness of God. If the Prophets testify'. we accept Calvin's comments then here is The law fulfIls a prophetic function in a powerful incentive to Christians to con­ that it contains the promise of our re­ tinue to study and to teach the Law. Men demption in Christ. The moral law can and women need it to warn, inform, con­ be taken as a portrait of Christ, for he vict, and condemn them. The profligate fulfilled it perfectly. The ceremonial law need it to restrain them. Believers need it is most certainly foreshadowing Christ to reveal the will of God to them. through the whole sacrificial system and

18 • EuroJTh 8: 1 • The Righteousness of God Romans 3:21-22 • the approach to God in the worship of the Study with her children, taking us pains­ Tent of Meeting. Recall how Moses was takingly through the books of Moses and instructed to make everything in the Tent faithfully relating them to the NT and of Meetin~ according to the divine in­ especially to the Epistle to the Hebrews. structions, for all the gifts, sacrifices and How much richer and fuller my own read­ worship offered in the earthly sanctuary ing and appreciation of the grace of God were 'a copy and shadow of what is in in Christ has been on account ofthat early heaven' (Heb. 8:5). Even the civil law training. So do not neglect your study of holds the promise of the divine righteous­ the Books of Moses. Remember that on ness to be made available through Christ the Emmaus road, the Risen Christ began the King and Head of the Church, for with Moses to expound to Cleopas and his when it was given the inescapable impli­ companion those things concerning him­ cation was that Israel was a theocracy self. How I long for the reality of such ruled by God as King. exposition to be heard in our churches. Our English NIV-probably one of the most widely used among Christian people 3. Salvation is more than in the English speaking world-has some forgiveness passages which are unfortunate in their translation, to say the least. Perhaps the We have in English a great classic on the worst of these is in John 1:16: 'From the Christian life, The Pilgrim's Progress, by fullness of his grace we have all received John Bunyan. In it, he depicts the sinner one blessing after another.' It really does under deep conviction, dressed in rags make the fullness of Christ's salvation and with a huge burden on his back, sound rather like an American tele-evan­ slowly toiling his way up the hill called gelist's appeal. The Greek phrase 'charin Calvary. At the top of the hill, Pilgrim anti charitos' is literally 'a grace in place reaches a Cross and he stands and gazes of a grace'. Because the law, rightly un­ on the One hanging there in shame and derstood along with its prophetic func­ suffering. As he comes to the realisation tion, was grace through the divine law. that this Jesus is there for him, his bur­ The greater grace that came by Christ den is suddenly loosed from his back and replaced the grace oflaw. rolls down into the empty tomb and he So Calvin writes of the law and its sees it no more. Pilgrim cries, 'Blest sacrificial system: 'For what is more vain Cross, blest sepulchre, blest rather be the or absurd for men to offer a loathsome Man who there was put to shame for me.' stench from the fat of cattle in order to Forgiveness! What a glorious message reconcile themselves to God? Or to have we have to proclaim, that guilty sinners, recourse to the sprinkling of water and weighed down with the burden of their blood to cleanse away their filth? In short, guilt, can be washed and made clean; that the whole cultus oftlie law, taken literally through the death of Christ God forgives and not as shadows and figures corre­ not only past sins, but present and even sponding to the truth, will be utterly future sins, for the effects of the Cross are ridiculous .... God did not command sac­ not just retrospective but also prospec­ rifices in order to busy his worshippers tive. So many of our hymns exult in this with earthly exercises. Rather he did so cleansing of the blood of Christ. that he might lift their minds higher.>9 My disappointment in my work among There is a fountain filled with blood pastors and preachers is to find that over drawn from Emmanuel's veins, 90% of them know little or nothing of the And sinners plunged beneath that flood law and therefore understand little or lose all their guilty stains. nothing of how the law bears witness to God's forgiveness is so remarkable that Christ. I am indebted to a godly mother he does not even remember any longer the who would spend at least an hour every offences we have committed against Sunday afternoon in concentrated Bible him!10

EuroJTh8:1.19 • David Searl. • But there is more to our salvation than points I regard as important for preaching forgiveness, glorious and wonderful in our day. My definition of faith sees it though that forgiveness is. And when as consisting in three stages. preachers and evangelists expound salva­ First, faith is an understanding of the tion and the Cross only in terms of for­ truth. Recently I heard a radio broadcast giveness, they are missing out an service by a well-known British evangeli­ important and strengthening aspect of cal organisation. It was a wonderful op­ the GospeL They are neglecting the right­ portunity to say something significant to eousness of God and that imputed right­ the listening millions about the Cross of eousness from God. Nor is this merely a Christ and its meaning for sinners. But I matter of semantics, a splitting of hairs, was deeply disappointed in what I heard. the pursuit of minutiae. Here is an aspect As far as I can remember, the listeners of our salvation which is surely one ofthe were simply urged to say a prayer and most immense comforts and encourage­ promised they ~ould find Jesus there to ments that any child of God can ever be help and answer. Little or no truth ofthe offered. Gospel, far less of Christ's death, was Think of it. God in his righteousness conveyed during the 40 minute broadcast. confers his righteousness upon guilty sin­ But yet, without some understanding of ners. The omnipotent, almighty, faithful, the Gospel, there cannot be any faith-at ever blessed, eternal God, before whom least not in the biblical sense of faith. the heavenly creatures veil their faces Let me illustrate this to you from the and fall down in adoration and worship, NT. In our first study, I pointed out that this God acts on our behalf and in perfect in Ephesians 4:17-24 Paul speaks about righteousness declares that those who the condition of those outside of Christ. have faith in his Son are also righteous. He then deals with the condition of those Our relationship with him is restored and in Christ. I want you to notice how many our status in his presence is that of men words he uses which have a clear cogni­ and women who are not merely accepted, tive reference. He speaks in verse 17 but are welcomed and embraced. As we about the futility of unbelievers' thinking. stand before the holy God, surrounded by In verse 18, he goes on to say that they that sea of crystal, not a trace of sin or are darkened in their understanding and deceit or rebellion or pride or uncleanness this is because of the ignorance that is in is reflected in it. We have our place them. True, he covers more than the dark­ eternally as sons and daughters of our ened state of their minds in those three heavenly Father. verses, for he refers also to their hardness of heart, their separation from the life of 4. Through faith in Jesus Christ to God and the free rein which their passions all who believe have in rushing headlong further and fur­ ther away from God. But we cannot fail to There are many definitions of faith. As a notice his clear references to darkened young man, I listened to preachers trying minds and ignorance of God. to describe faith and I often found myself In verses 20-21, the mood changes as perplexed. Perhaps the most vivid mem­ he turns to those who are in Christ and ory I have in this connection is hearing he says this: 'You however did not come Billy Graham, the American evangelist, to know Christ that way. Surely you describing faith in Christ as being like heard of him and were taught of him in trusting your weight to a chair and sitting accordance with the truth that is in on it. Some years later, I came across Jesus.' Hearing implies listening to Brunner's definition of faith which I knowledge being imparted. Being 'taught' found the most helpful I had come across explicitly states that. What were they to that point in my spiritual life. 11 How­ taught? 'The truth that is in Jesus.' Their ever, I shall attempt a definition now faith had begun with knowledge of the which will also serve to make several Gospel being imparted to them.

20. EuroJTh 8: 1 • The Righteousness of God Romans 3:21-22.

The verb 'know' in verse 20 refers pri­ Cover my defenceless head with the marily to coming to know with the mind. shadow of Thy wing. 14 Its reference is to learning as a disciple, a pupil, because an indispensable prerequi­ Of course, all three stages of faith are site of entering into that relationship is initiated and inspired by the Holy Spirit some knowledge of the truth. of God. It cannot be otherwise. Until he The second stage of faith is submission works within us, we are dead to God, to that truth. Recall how on the Damascus resentful of his claims and even enemies road, Saul of Tarsus was confronted by and hostile towards him. The Spirit must the risen Lord, who told him that he was therefore. . do his creative work in us ' and finding it hard to kick against the goads. It IS a creative work as David says in Saul knew much of the teaching of Christ Psalm 51:10, 'Create ("bara", ex nihilo) in and his death. The probability of his being me a pure heart, 0 God and renew a a student in Jerusalem during Jesus' steadfast spirit within me.' earthly ministry has been established. 12 Those who win souls are wise. Alas, it He could well have listened to Jesus and seems not many of us have that wisdom. the debates of his fellow Pharisees about But surely the wisdom to win souls this Nazarene. But though he undoubt­ for Christ must come from some under­ edly had some knowledge of the truth, he standing of faith and the necessary com­ was refusing to submit to it. He was ponents of faith which God asks us to desperately resisting it. Now Christ establish in people as we co-operate with confronts him and he asks, 'Who are you, the Spirit in his work ofgrace in their lives. Lord?' 'Lord!'-that first admission of sur­ render to the imperious claims of Jesus 5. Sin and the divine glory Christ on his life. And then he obeys the instructions Christ gives him. We come to the final verse we consider We have an English hymn which goes this morning. It's a verse I learned as a like this as it speaks eloquently of this child (along with Romans 6.23). 'For all surrender of faith: have sinned and fall short of the glory of God.' There are two points we should Make me a captive Lord, and then I shall notice about these words. be free; The first is that Paul uses the aorist Force me to render up my sword, and I when he says, 'all have sinned', clearly shall conqueror be. meaning that our sinful actions are in the I sink in life's alarms when by myself I past and are in a sense complete in earn­ stand; ing us that awful verdict of guilty! How­ Imprison me within Thine arms, and 13 ever, his next verb is in the present tense strong shall be my hand. and should be read with the sense 'we are The third stage of faith is trust. And by falli~g short of the glory of God:, or 'we trust we mean a throwing of ourselves contmue to fall short of the glory of God'. upon the mercy and compassion of God in The second point to notice here is the Christ. We cast away every crutch on intriguing connection the apostle makes which we have leaned in our spiritual between our sin and the divine glory, As lameness and we rest all our weight on far as I can ascertain, such a connection Christ alone. Again, we have so many is not made anywhere else in the NT. I hymns which express this so clearly: have found at least eight suggestions in various commentators as to precisely Other refuge have I none; hangs my what Paul here means by God's glory. helpless soul on Thee; Leon Morris writes: 'Commentators tend Leave, ah! leave me not alone; still to read their own meaning into the pas­ support and comfort me. sage.'15 That being so, I am tempted to All my trust on Thee is stayed; all my be so bold as to offer yet another sugges­ help from Thee I bring; tion as to why Paul should make this

EuroJTh 8: 1 • 21 • David Searl•• connection between our sin and the divine death of Christ. So Luther (following glory. Augustine), Robert Haldane, Wm. Hen­ Of course it is self-evident that since dricksen, D. M. Lloyd-Jones, Leon Morris, God is of purer eyes than to look on sin, John Murray, et al. Understanding the phrase both as an essential attribute of we fall short of his radiant glory. That God and, consequent upon that attribute, goes without saying. But remember that as the standing he confers through the the apostle's great theme is the righteous­ death of Christ are Barth, C. K. Barrett, ness of God and that he is going to show F. F. Bruce, Sanday & Headlam,etal. Note how the righteous God has acted deci­ however that C. K Barrett understands the sively to confer righteousness on guilty righteousness which God confers upon sin­ sinners through the Cross of Christ. The ners as essentially eschatological, Comm. in language he is about to use is the lan­ loco guage of sacrifice and is pointing us un­ 3 E. P. Sanders, Paul and Palestinian Juda­ erringly to the Cross. ism, SCM, London, 1977, p. 544. See also, Paul, the Law and the Jewish People, How did our Lord describe his shame SCM, London, 1985. Also, N. T. Wright, and degradation when he was to hang in The Climax of the Covenant: Christ and anguish in his darkest hour on that Cross? the Law in Pauline Theology, T&T Clark, To our amazement and wonder, he de­ Edinburgh, 1991. scribed it as his glory! It was the moment 4 Leon Morris argues 'righteousness' is es­ when God would glorify him. At the last sentially a forensic term: The Apostolic supper, as Judas took the bread and went Teaching ofthe Cross, Tyndale Press, Lon­ out into the night, what did the Lord Jesus don, 1955, ch. 7; see also The Epistle to the say? 'Now is the Son of Man glorified and Romans, Eerdmans, Grand Rapids, 1988, God is glorified in him' (In. 13:31).16 What Additional Note A, p. 100ff. For examples of those who hold 'righteousness' to be is this we have, that glory shines from essentially (though not exclusively) a rela­ the blackness and horror of the Cross of tional term, see: David Hill, Greek Words Christ-to the Jews a stumbling-block and Hebrew Meanings, CUP, 1967, p. 83; and to the Gentiles foolishness? Surely the Alister McGrath, Justification by Faith, glory is that God was in Christ reconciling Marshall Pickering, Basingstoke, 1988, p. the world to himself, the righteous God 24, and also his lustitia Dei, CUP, 1986, acting in righteousness, providing a right­ Vol. 1, pp. 1-36ff. eousness for the unrighteous. The divine 5 John Murray, The Epistle to the Romans, glory is that in his righteousness he justi­ Marshall, Morgan & Scott, London, 1967, fies the wicked!17 p.110. 6 Calvin, Institutes, 2.7.6-12. And so with yet another of our hymn 7 Rom. 10:4 writers, we sing, 8 Heb. 8:5, cf. Exod. 25:40. And can it be that I should gain an interest 9 Idem, 2.7.1. in the Saviour's blood? 10 Jer. 31:34. Died He for me who caused His pain-for 11 Emil Brunner, Dogmatics, Vol. Ill, pp. 162ff., etc. me, who Him to death pursued? 12 See W. C. van Unnik, Tarsus or Jerusa­ Amazing love! How can it be that Thou lem: The City of Paul's Youth, London my God shouldst die for me? 1962, quoted by J. Jeremias in The Exposi­ tory Times, The Key to Pauline Theology, Notes Vol. LXXVI No. 1, October 1964, p. 27. 1 On the temporal force Of'VtlVl0E', see C. E. 13 George Matheson, 1842-1906. B. Cranfield, Romans, ICC, T&T Clark, 14 Charles Wesley, 1707-88. Edinburgh, 1975, p. 199. 15 Idem, p. 177, Note 111. 2 Many commentators take 01KU10auVTJ 9EOU 16 See also, In. 1:14; 11:4; 12:23, 28; 13:32; here as referring only to the righteousness 17:1,24 etc. which God confers on sinners through the 17 Rom. 4:5.

22. EuroJTh 8: 1