Paul's Discussion of Learned Righteousness in Romans
Paul's Discussion of Learned Righteousness in Romans
Paul's Epistle to the Romans is a foundational text for understanding the concept of righteousness in Christian theology. In Romans, Paul contrasts two forms of righteousness: "one's own righteousness" and "the righteousness of God" [2]. The former refers to the attempt to achieve righteousness through adherence to the law, while the latter is a righteousness that comes from God through faith in Christ.
Paul argues that humanity is unable to achieve righteousness through the law because of the universal problem of sin (Romans 3:9-20) [1]. Instead, he posits that righteousness comes through faith in Jesus Christ, who has fulfilled the law on behalf of believers (Romans 3:21-26). This righteousness is not earned by human effort but is a gift from God, received through faith [4].
In Romans 10:3, Paul writes that the Jews, "being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God" [5]. Here, Paul highlights the distinction between a self-generated righteousness and the righteousness that comes from God. According to John Calvin, this passage underscores the futility of attempting to establish one's own righteousness and the necessity of submitting to God's righteousness [3].
The concept of "one's own righteousness" is further explored in Romans 10:5, where Paul contrasts the righteousness that comes from the law with the righteousness that comes from faith. Calvin interprets this as a contrast between a righteousness based on human achievement and one that is received through faith in Christ [4].
Charles Hodge notes that the "righteousness of God" is a righteousness that is authored by God, provided by Christ, and accepted by faith [2]. It is this righteousness that is imputed to believers, allowing them to stand righteous before God despite their sinfulness.
The patristic tradition, as represented by Augustine, also emphasizes the importance of understanding the distinction between one's own righteousness and the righteousness of God. Augustine sees Paul's discussion in Romans as a key text for understanding the nature of justification and the role of faith in receiving God's righteousness [5].
Sources
- Romans “For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil. -- Romans 16:19”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: man’s “own righteousness” is that which would render him righteous, then “the righteousness of God,” in this connection, must be a justifying righteousness. It is called the righteousness of God, because, as said before, He is its author. It is the righteousness of Christ. It is provided, offered, and accepted of God. Here then are two righteousnesses; the one human, the other divine; the one valueless, the other infinitely meritorious. The folly of the Jews, and of thousands since their day, consists in refusing the latter and trusting t”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 16.6: stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 53: in these words of Paul: “If righteousness come by the law, then Christ is dead in vain,” ( Gal. 2:21 ). For we hence infer, that it is from Christ we must seek what the Law would confer on any one who fulfilled it; or, which is the same thing, that by the grace of Christ we obtain what God promised in the Law to our works: “If a man do, he shall live in them,” ( Lev. 18:5 ). This is no less clearly taught in the discourse at Antioch, when Paul declares, “That through this man is preached unto you the forgiveness of sins; and by him”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 43. --FROM THE EPISTLE TO THE ROMANS. (part 1): Let me now request your attention to the testimony of the Apostle Paul on this subject. And quotations from him may of course be made more abundantly, because he wrote more epistles, and because it fell to him to recommend the grace of God with especial earnestness, in opposition to those who gloried in their works, and who, ignorant of God's righteousness, and wishing to establish their own, submitted not to the righteousness of God.[12] In his Epistle to the Romans he writes: "The righteousness of ”