The "Works of the Law" in Romans and Galatians: A New Defense of the Subjective Genitive

Abstract

The emphasis in this turn of phrase would then lie not so much on human failure fully to obey (though that is implied) as on Law's own inability (owing to gripping power of sin) to produce in people that can survive before bar of God's judgment. The issue is precisely whether Jewish people are right to place their confidence in provided by (Rom 2:17-18; Phil 3:9; cf. Bar 4:4; 2 Bar. 48:22). In this essay, I will explore possibility that this third proposal has considerable merit and is based on more reliable exegetical basis than any of other options. I. DEFINING JUSTIFICATION In this article, I use word justify and its cognates repeatedly. It is not practical to define in each and every instance what I mean by terminology, so I will state at outset what I understand to mean in Pauline theology (with particular regard to Romans and Galatians). Romans 1:16-17 is very instructive in this regard. For Paul, reveals righteousness of to those who have To be is to receive soteriological benefit of of What it means to receive soteriological benefit (the power of God to salvation) of of God can be determined by 1:18- 32, where Paul describes consequences of revelation of the wrath of God. The gospel is opposite ofthat. Whereas revelation of God's wrath brings darkened heart (1:21), giving over to enslaving power of (1:24, 26, 28), and judgment that one deserves death (1:32), justification offered in gospel illumines heart (cf. 2 Cor 3:16), frees from power of (Rom 6:7), and reconciles ungodly to God (Rom 4:5; 5:1; 8:1). To be justified is simply to be accepted into family of God (Gal 3:24-26), and so to have God's condemning judgment removed- judgment that includes bondage to power of (Rom 6:14-23). II. THE PRIMARY TEXTS The Works of Law in Romans Romans 3:20 Paul's argument throughout 3:1-18 is that God's have not ultimately benefited nation to whom they were entrusted. Israel failed to believe God's word (3:3), failed to live righteously before God (3:5), and ultimately failed to carry out will of God in world with any greater success than Gentiles (3:10-18). This is why Paul - speaking in prophetic manner- believed that his Jewish people stood condemned before bar of divine judgment, alongside rest of humanity. Paul drives this point home in 3:19-20. What he insists is that has failed to produce in Israel in midst of world. What, then, has accomplished? Paul answers that what has done is close every mouth (3:19b) and put whole world in position of needing to give an account of its sinful actions before bar of divine judgment (3:19c). In short, what has done is to provide the knowledge of sin to Israel (3:20b).10 The issue at stake here is precisely question of what has, and has not, been able to do for Israel. What most exegetes continue to overlook is that in this context Paul is not even addressing question: What works must person perform in order to be justified?11 If one looks back at preceding context, it is clear that he is instead asking question: What benefit have of God provided to Jewish people? The issue at stake in 3:20 is historical evidence (as witnessed by Israel's conduct) of effectiveness of God's words (contained in Law) in dealing with problem of sin, not existential question of how many works person must perform to be accepted before Romans 3:28 Paul then insists that scheme he has just presented excludes human boasting (3:27). Boasting is said to be excluded by a law of faith. In other words, boasting is excluded when one comes to understand that true purpose of (for elect; see Rom 1 1:7) was not to enable Jew to earn his own righteous status before God by means of personal merit;13 rather, Paul's scheme insists that purpose of is to promote faith in God's righteousness, which was displayed in soteric mission of his Son Jesus (cf. …