A Theology of Paul the Apostle, Part Two: Cross and Atonement

A Theology of Paul the Apostle,Part Two

Cross and Atonement

G. Roger Greene

A Theology of Paul the Apostle, Part Two

Cross and Atonement

Copyright © 2023 G. Roger Greene. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

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paperback isbn: 978-1-6667-4586-3

hardcover isbn: 978-1-6667-4587-0

ebook isbn: 978-1-6667-4588-7

Cataloguing-in-Publication data:

Names: Greene, G. Roger, author.

Title: A theology of Paul the apostle, part two : cross and atonement / G. Roger Greene.

Description: Eugene, OR: Pickwick Publications, 2023 | Includes bibliographical references and index.

Identifiers: isbn 978-1-6667-4586-3 (paperback) | isbn 978-1-6667-4587-0 (hardcover) | isbn xxx-978-1-6667-4588-7 (ebook)

Subjects: LCSH: Paul, the Apostle, Saint. | Bible. Epistles of Paul—Theology. | Atonement—Biblical teaching.

Classification: BT265.2 G744 2023 (print) | BT265.2 (ebook)

July 13, 2023 9:22 AM

The author considers all quoted material to fall under fair educational use. It is fully acknowledged and credit given.

With rare exceptions as noted, the author does his own translation of New Testament texts.

Cover art by Jason Greene.

All New Testament scripture quotations are the translation of the author, unless otherwise noted. Scripture quotations labeled RSV are from the Revised Standard Version of the Bible, second edition copyright 1971 by Division of Christian Education of the National Council of the Churches of Christ in the United States of America.

Table of Contents

Title Page

Theology of Paul the Apostle Outline

Preface

Acknowledgments

Abbreviations

Chapter 1: Paul’s Gospel and the Cross

Chapter 2: The Significance of the Cross

Chapter 3: The Gospel of God

Chapter 4: Paul’s Cross Imperative

Chapter 5: The Doctrine of the Atonement and Paul

Chapter 6: Discrete Pauline References and Atonement

Chapter 7: Historic Legacies of Atonement

Chapter 8: The Shadow of the Reformation

Chapter 9: Paul and New Horizons

Appendix A

Appendix B

Bibliography

About the Author

This work is dedicated to my two sons, Ramsey and Jason,each of whom has brought a father much joy.

Theology of Paul the Apostle Outline

Preface

A rude graphitto scratched in the plaster on a building wall near the Palatine Hill in Rome portrays a human figure with the head of a donkey outstretched on a Roman cross. The accompanying inscription, crudely scratched in Greek, reads: Alexamenos worships [his] god. The dating of the graphitto is difficult, but it would apparently fall between the late first century to the late third century. It is usually interpreted as a mocking depiction of Christian worship in the time frame in which it falls.

The graphitto offers not so mute testimony to the immense task faced by the earliest Christians, Paul included, to embrace and proclaim a gospel based upon the historical fact of Roman crucifixion. Jesus’s death on a Roman cross could not be denied. Yet, what sense did it make to proclaim Jesus of Nazareth as Lord of the world, when he had been put to death on a wooden cross as an insurrectionist by the Romans. The graphitto well captures a gentile perspective, while from a Jewish perspective Jesus’s death on a cross could even be interpreted as representative of the curse of God (cf. Gal 3:13; Deut 21:23). Paul himself recognized the difficulty of the seeming foolishness of the word of the cross, although he had come to recognize that gospel word as the power of God (1 Cor 1:18–25).

Paul himself was originally numbered among the doubters. His strength of feeling led him to become an ardent persecutor of the fledgling Christian church (cf. Gal 1:13–14; Acts 9). But then, Paul was called to proclaim the Gospel of God as the fulfilment and flowering of his own Judaism and apocalyptic hopes.

The Christian movement, from the time of its earliest inception as a Jewish sect of believers who trusted in the Way (cf. Acts 9:2), has been compelled to properly interpret the meaning of Jesus’s death on a Roman cross. In the very earliest kerygma available to us (1 Cor 15:3–5; Phil 2:8; Acts 2), one is confronted with the elliptical Gospel of God—Jesus was killed, Jesus was raised. What did that mean in a first century Greco-Roman world?

In a formative period of Christian theologies, one should respect Paul’s own uniqueness. One should seek to hear Paul’s own understanding of what he terms the Gospel of God. One should not expect Paul’s thought to be identical to that of the writer of 1 Peter or the author of Hebrews, for example. First Peter 2:21–25 is a significant passage that in some current editions of Novum Testamentum Graece is arranged as hymnic or traditional material rather than simple prose. It appears in an imperatival, exhortative context and offers the example of Christ in indicative terms as proper motivation for living the Christian life. However, it focuses upon and lays stress to Christ’s suffering and death upon the cross for sins.

For unto this you were called, because indeed Christ suffered in your behalf [ὑπὲρ ὑμῶν], leaving for you all an example in order that you may be caused to follow in his steps, who did not commit sin nor was deceit found in his mouth, who when he was cursed did not respond with a curse, while suffering he did not threaten, but he gave [himself] over to the one who judges rightly; who himself bore our sins in his body upon the tree, in order that while we are those who die to sins, we shall live in righteousness, by whose wound you were healed. For all of you were like sheep wandering astray, but now you have been turned back to the shepherd and guardian of your souls (

1

Peter

2

:

21

–

25

, original translation).

It should be noted that unless otherwise indicated, translation of New Testament passages in the current work is that of the present author. For those who know Greek, the author will frequently introduce Greek terms and call attention to verb tenses employed by Paul. English aids will also be given.

Regardless of who may have written 1 Peter, which sounds rather sermonic, Paul is not Peter and his thought is not identical to that of Peter, although they may both echo early Christian kerygma. Paul himself speaks in terms of dying unto Sin (not sins) and living unto righteousness. Paul does not, however, speak of Christ bearing our sins (plural) in his body upon the cross (the tree). He simply does not. Where is the supportive verse or passage? One cannot legitimately criticize Paul because he does not espouse the view of Peter or that of the writer to the Hebrews.

Neither should one read their views back into Paul in dogmatic fashion. Paul, for example, seldom mentions repentance (μετάνοια, 2 Cor 7:9; Rom 2:4; 2 Tim 2:25) and forgiveness (ἀφίημι, 1 Cor 7:11–13; Rom 1:27; 4:7). Paul never mentions the word disciple (μαθητής), but then neither does the remainder of the New Testament outside of the Gospels and Acts. Much theology has been attributed or ascribed to Paul that is simply not to be found in Paul. If one seeks to understand the theology of Paul, one needs to consider Paul in his own right apart from or in comparison to and contrast with the larger Christian tradition. But then the questions arise and the problems begin. Which letters, indeed, come from Paul himself? What appears to be their central theme or themes? Was there development in his thought?

The salutations of each of Paul’s letters commend grace and peace from God the Father and the Lord Jesus Christ to those earliest Christians who made up the congregations of his churches, folk whom he metaphorically identified as the body of Christ and saints. Though seldom realized, Paul’s salutations are in reality the initial introduction to Pauline theology and actually set the tone for the nature of Paul’s theology as that is to be found expressed in his letters.

Paul is often understood as an early Christian theologian and as the theologian of the cross. Contemporary atonement theory regularly appeals to Pauline texts in support of any given perspective regarding the atonement. The significance of this doctrine in Christian soteriology calls for examination and search for clarity in Pauline texts that have been claimed as supportive documentation of particular atonement theories.

To comprehend Paul, one must consider multiple matrices, not only the theological one. Just as there is an historical background matrix for Paul’s perspectives, so also is there a foreground of Christian history. It is ultimately the foreground to which the present readers and the current author belong. The author chooses a significant issue (atonement) to pursue in the context of historical summary in order to demonstrate how we got to where we are. Thereby, the two volumes of this current work, Theology of Paul the Apostle, constitute a whole—Paul’s eschatological gospel along with cross and atonement. Volume one proceeds from establishing a theological prolegomena to the development of Paul’s theological understanding of the Gospel of God in the context of developing early Christianity. The second and current volume of the present work examines a specific element of the Gospel ellipse in the light of its soteriological significance. It probes what could be termed a storm center in Pauline theology.

Paul’s in Christ theology is understood in the light of the underlying eschatological realities that inform the new epoch of God’s indicative, realities that in fact bring the eschatological community into being. How that community is to live is informed by Paul’s cross imperative. How Paul’s understanding of the cross has been interpreted is addressed by the issue of atonement and the historical appropriation of Paul in the context of the early historical development of Christianity.

One, of course, may consult the table of contents and the separate, provided outline to gain a total overview of the work. The outline provided in each volume is representative of the entire two part work. The dual, complete outline representing both volumes provides a convenient and ready reference as to the total content of the entire work. Throughout this work, the primary concern is Paul’s theology, with anthropology being a secondary applicational concern, even though the two areas of theology and anthropology may not ultimately be separated by human interpreters interested in an integrated gospel.

Several issues set forth in the first part of this work should be repeated here. As indicated in the preface to part one, the first issue is that of anachronism. Terms like gospel, salvation, lord, and savior were terms applied to Augustus Caesar and his rule even prior to the Christ event. All of these terms appear in Paul’s letters and are applied to Christ or the Gospel of God. On the other hand, Paul never uses the word Christian at all, either with reference to himself, his churches, or individual believers in Christ. Luke indicates that the disciples were first called Christian (Χριστιανός) in Antioch (Acts 11:26). The only other occurrences of the word Christian in the entire New Testament are to be found in Acts 26:28 and 1 Peter 4:16. The word Christian thus occurs only three times in the entire New Testament. Paul never uses the word disciple either, although he does use repeatedly the phrase in Christ.

The reader should also again be advised thereby that for clarity’s sake, the words Christian and Christianity( when applied either to Paul or the earliest church of his day) are used in this work anachronistically. No satisfactory alternatives have yet been proposed, such that it becomes cumbersome and perhaps misleading to use alternatives such as believers in Christ et alli. The term Jews to describe Jews is accurate, even though it may suggest a certain anachronism. There was no single expression of Judaism in Paul’s day and Judaism certainly was changed after 70 CE. Gentiles should be spelled gentiles, for it is a non-ethnic designation much like pagans. To use an alternate term like non-Jews or not-Jewish would likewise lack a certain clarity. While acknowledging anachronism, this work will thus make use of the words Christian, Jews, and gentiles to describe relevant people or groups as appropriate.

In dealing with the conceptual Gospel of God, the word Gospel will be capitalized in this volume. Paul’s personal understanding or proclamation of that Gospel will not be capitalized. It will be cited as gospel of Paul. No one, Paul included, has a complete understanding of the Gospel of God. By nature of the case, there is a distinguishing difference that should be realized and acknowledged. Our own perspective is always partial or limited.

There have been many and multiple monographs that have addressed the topic of the cross and its atonement value from both a specific Pauline view as well as the more general view of either the New Testament or systematic theology. The church as a whole has wrestled with these issues for 2,000 years. The focus of the present work is a reconsideration of Paul’s understanding in the light of what Paul himself wrote and in the light of how Paul has been understood in the context of Christian history. It is the longstanding developmental interpretation of New Testament texts, including Paul, that has brought us to the present time.

To repeat a quote from the preface in part one of the present work. It is hoped that what is written here will be accessible for those who may be at the comparative beginning of an earnest pilgrimage with Paul. And for the specialists in the field, the writer hopes to bring familiar things or things too little noticed to the fore. Repetition is not a bad thing. Reflection, new or old, is always a good thing.

In the end, to hear Paul speak is to be confronted afresh by the freedom of the Gospel of God, at least as Paul understood it within his first century matrices and within the context of his apostolic calling. Paul himself was a part of the overall matrix of earliest Christianity. Examination of Paul’s letters themselves must remain an ever-present priority, otherwise, any discussion is only derivative. Secondary treatments of Paul must be measured in the light of the letters themselves. Attention will be given to the application of Paul’s thought in a postmodern age. Such consideration may involve confirmation, challenge, and correction. It may call for change or reaffirmation. Paul, the apostle of the cross, needs to be heard, for the ministry and thought of Paul may provide a significant way forward for those seeking to live in Christ in a postmodern world.

Acknowledgments

As this work is drawn to completion, the author feels that he has come to a way station in his journey with the apostle Paul—a bit of a respite in what has been a far more lengthy journey than the author ever anticipated in the beginning. Webster’s Collegiate Dictionary defines respite in terms of a temporary delay and an interval of rest or relief. The interval of rest or relief is certainly welcome, for now other things may be addressed and attention may become diversified once again. On the other hand, the phrase a temporary delay offers a more intractable omen, an ominous foreboding or foreshadowing that the author has not yet reached the end of a much greater journey that is yet to unfold.

The author is very thankful and grateful for all of those who have enabled him to arrive at this particular way station. No one is a self-made person, for one always stands on the shoulders of, or joins hands with, those who have gone this way before. The present work has germinated over many years. Seminary professors of long ago introduced a young theological student to the serious study and appreciation of Paul as found in both English and Greek texts. They offered an opportunity to begin an earnest pilgrimage with Paul that has continued throughout a lengthy teaching career. The pilgrimage has afforded opportunity for introducing the apostle Paul to yet new generations of undergraduate students and laypersons alike. The many scholar students of Paul whose names appear in footnotes and the bibliography of the present work have proven to be able dialogue partners who have guided, informed, challenged, and corrected the present writer in both agreement and disagreement.

Appreciation is expressed to my immediate editor and project manager, Chris Spinks, who was always available to answer every question the author posed to him promptly with efficiency and effectiveness. Appreciation is also expressed to Matt Wimer, Managing Editor at Wipf and Stock, for his flexibility and ready willingness to address any issue that the author had. The author likewise expresses appreciation to the entire production staff at Wipf and Stock, including persons unknown to the author by name, who have worked through the entire production process to ultimately bring a work like this into being as a published work. The author would be remiss if he did not express a word of future thanks to those at Wipf and Stock who will engage in the marketing process after publication.

To my two colleagues at Mississippi College, Michael Johnson and Eddie Mahaffey, the author again expresses a debt of gratitude for their willingness to allow lengthy manuscripts on Pauline theology to intrude upon and guide many, many lunch-time discussions. Their questions and corrections, along with their suggestive insights and contributions have made this current work on Paul’s theology to be a much better work than it otherwise would have been. Their abiding friendship and support for this writer extends beyond what anyone could fairly ask.

An extra-special debt of love and appreciation is expressed to my wife, Mary Ann, who has served as a tireless editor of what has been written as well as a willing dialogue partner for what in many instances was about to be written. She has supported the project through all the years of its development with full encouragement and without complaint, even when the dining room table remained covered with books and paper and even when bookshelves filled with books on Paul began to multiply in hallways and bedrooms. She has read through the manuscripts many times over.

This present work on Theology of Paul is presented in two volumes, such that it seems altogether fitting to dedicate the work to my two sons, Ramsey and Jason, each of whom this father is justly proud. Jason, the artist, provided original cover art for the two volumes. Ramsey, the engineer, provided thoughtful commentary along the way. This father loves and appreciates you guys!

Abbreviations

1

Paul’s Gospel and the Cross

One of the most certain historical facts about Jesus is the fact that he died on a Roman cross during the time when Pontius Pilate was governor of Judea. Many contemporary scholars date Jesus’s death to April 7 , 30 CE. His death is a fact even immortalized in the Apostles’ Creed. Over time , the cross became the central, concrete symbol of Christianity itself and the central reality within Christian theology.

At the beginning of the twentieth century in a work known as The Fundamentals, Dyson Hague and Franklin Johnson wrote from a very conservative perspective, as they stressed a view of substitutionary atonement. According to varying doctrinal standards of major church bodies, the atonement was seen as fundamental to the faith. According to Johnson, the Christian world as a whole has believed in a substitutionary atonement ever since it began to think. Athanasius stated the doctrine as clearly and fully as any other writer. As Johnson asserted, All the great historic creeds which set forth the atonement at any length set forth a substitutionary atonement.¹ Or as Hague stated, "The Atonement is Christianity in epitome. It is the heart of Christianity as a system; it is the distinguishing mark of the Christian religion.² Hague saw a substantial unity among the representative standards of leading Protestant churches. Church creeds and confessions set forth the death of Christ as the central fact of Christianity. The Apostles’ Creed is a case in point, for it passes over the life and ministry of Christ in order that the faith of the Church in all ages may at once be focused upon His sufferings and His death.³ Perhaps surprisingly, in the light of his conservative position, Hague acknowledged the historical consciousness of the early church did not seem to be alive to the necessity of the formation of any particular theory of the atonement."⁴ There appears to be more truth in Hague’s statement than in Johnson’s, and perhaps more truth than even Hague realized.

The Matter of Atonement

The word atonement itself is open to diverse definition. Its roots are found in Middle English as a synonym for reconciliation (i.e., at-one-ment). The English word atone is derived from the phrase at one and suggests a harmonious relationship with another. In broad usage, atonement originally suggested at-one-ment or reconciliation. In more restricted theological usage the term has come to be used to refer to the process or means by which hindrances or obstacles to reconciliation between human beings (or God and human beings) and God may be removed, such that a proper relationship may be restored.⁵ The theological doctrine of atonement generally deals with human sin and the remedy for that sin before God. While conceptually frequent in the Old Testament, the actual word atonement only occurred once in the King James New Testament as a synonym for reconciliation in Rom 5:11.⁶

While the New Testament (Paul included) may use various metaphors to affirm the truth of atonement, the metaphors do not explain how Christ cancels out the effects of human sin or the manner in which Christ reconciles human beings to God. It is not surprising that imagery is drawn from the sacrificial practices of Judaism, where atonement was associated with the shedding of blood and subsequent death (Eph 5:2). Paul can also use an obedience metaphor (Phil 2:8). Paul can also use the imagery of buying, which implies a price paid (1 Cor 6:20; 7:23; Gal 3:13; 4:5). Without using the word ransom, Paul can speak of the effect of being set free (Gal 5:1) and of redemption (Col 2:14; Eph 1:7) in terms of forgiveness of sins. God himself puts forth that which alleviates the penalty of guilt (Rom 3:25), as he acts in Christ to re-create and rehabilitate humanity. Throughout, Paul appears not so much to emphasize the means, as he does the end result of that which is attained through Christ. And the end result is found even in all of Paul’s salutations—Grace and peace from God the Father and the Lord Jesus Christ.

The Matter of Sin

Paul’s overriding description of humanity apart from Christ is that of humanity enslaved to sin. Paul conceives sin as a stance or attitude, a state or condition which also has social dimensions. Paul can also personify sin as Sin and view it as an enslaving power. Paul’s letters do not view sin as the simple, accumulative violations of moral law (or moral peccadillos, as some have described it), but as a controlling power over humanity. In other words, Sin is perceived by Paul as a power and a force which gives rise to our own rebellion, enslavement, and death, while sins are but the symptom of the underlying cause of a climate of our own rebellion, alienation, and idolatry wrought by the power of Sin.⁷

For Paul, sin is unGodliness (spelled with a capital G), because it represents a willful disregard of God, It includes idolatry or the worship of substitute gods. It is thereby not godlessness but Godlessness. The first century was not a godless world. There were gods worshipped everywhere. Idolatry, in fact, involves many false gods (Rom 1:21–23). This is made plain in Rom 1:18–32, with its predominant vocabulary of ἀσέβεια (ungodliness) and ἀδικία (wickedness). Romans 1:18–32, in particular, makes use of the words ἀδικία and ἀσέβεια to describe sin as a stance taken against God. This stance results in distorted and broken social relationships, such that God‘s wrath simply lets sin run its course in terms of sexual disorders and social injustices. When the concept of God is distorted in idolatry, the result is human injustice and disorder, i.e., a failure to live as God intended humans to live. Distortion of the divine results in the distortion of humanity. From a Jewish perspective shared by Paul, the problem was idolatry.

As one refuses the identity of creature, one turns away from God the Creator. So, for Paul the matter of godlessness or ungodliness is not simply the rejection of God, but it is also idolatry.⁸ Human existence itself is distorted by setting up false gods. Rejection or falsification of the truth leads to the acceptance of a lie for the truth. That this is deliberate choice carries with it ethical implications (Rom 1:18, 25). Sin carries with it destruction of relationships. The lack of righteousness (ἀδικία) of human beings is the opposite of God’s δικαιοσύνη (righteousness). God’s justice is his fidelity to relationship, such that human injustice suggests a lack of fidelity, i.e., infidelity (cf. Rom 6:3; 3:5; 9:14). When moved toward idolatry, religion itself becomes another ideological tool to justify activity that really oppresses and dehumanizes.⁹ The truth is suppressed by ἀδικία (wickedness) or lack of righteousness. The result is idolatry that reinforces injustice (Rom 1:18).

Paul uses the word ἁμαρτία in Rom 6:12–13, a word which etymologically suggests missing the target. Sin, as a human action, becomes a failure to manifest and reflect the glory of God. To live as a praise of God’s glory is the purpose of humankind according to Paul (cf. Eph 1:6, 12, 14). When Paul uses the word in the plural (sins), he is usually reflecting Old Testament usage (cf. 1 Thess 2:16 [cf. Gen 15:16]); Rom 4:7; 11:27) or a liturgical formula (1 Cor 15:3; Gal 1:4). When Paul uses the term in the singular, overwhelmingly he suggests Sin as a personified power or force. This is especially apparent in Rom 5–8, as Sin becomes alive as an entity that enters us and controls us, thereby leading to all manner of rebellion. Sin becomes a villain that makes Everyone a victim, as it dwells within one (Rom 7:20), exercising internal possession and control (Rom 6:16–17; 7:5). One is powerless against its onslaught.

There is a solidarity in Sin, the origin of which is attributed to Adam, the solution to which by way of contrast is solidarity in Christ (Rom 5:12–21, esp. 15–19). Paul blends a causality in Adam (cf. Rom 5:12–14; 4 Ezra 7:118; 2 Bar 54:15–19) with our own causality. The translation of Rom 5:12d has given rise to misunderstanding. Augustine followed the Vulgate which translated the ἐφ’ ᾧ of the underlying Greek as in whom, such that the entire clause read in whom all sinned. This gave rise to Augustine’s doctrine of original sin as a quasi-biological inheritance that neglected to affirm our own responsibility. One is thus born with a black mark on the soul that needs to be washed away in baptism, even and especially in new-born infants. Adam’s sin is our sin and our guilt. Such a perspective, if accurate, would have called for ἐν ᾧ (in whom), which is not what is written in the Greek. What is written is ἐφ’ ᾧ, better translated because or given the fact that. Shared responsibility for sins and their consequence is set forth.

Adam sinned and let Sin loose in the world. Each human being since Adam has been born into an environment in which Sin reigns. Yet each one has become the Adam of one’s own soul, as one sins deliberately and inevitably (cf. 2 Bar 54:15, 19). Paul makes more explicit in Rom 5:13–14 what he introduced in verse 12. A stated law or command of God (such as Adam had) turns sin into a direct transgression when that law or command is violated. Paul recognizes that sinning existed objectively from the time of Adam, but that it is not subjectively imputed as transgression apart from the giving of the Law. With the advent of Mosaic Law, sin is exposed with clarity and thereby sin becomes even more sinful, as it takes on the character of transgression.

As with Sin, Paul can personify Law.¹⁰ While Paul sees the Law as holy and just and good (Rom 7:12; cf. Gal 3:19; 7:10), as an accomplice to Sin, it has negative qualities and consequences. The Law, of course, has to be implemented; not to implement it is to remain in a state of sinfulness. The deeper problem, however, is that Sin employs the Law as a lackey and petty tyrant and uses it to kill. Sin preceded the Law in the epoch from Adam to Moses as a rebellious stance against God. Once the Law is given, sin becomes transgression, or direct violation of a stated will of God. The power of Sin is able to thwart the holy and just and good gift of God, such that it actually intensifies sins.

If one begins first with the Law as law, then sin becomes a transgression or a breaking of law and becomes centered upon legalism. This leads to a detrimental view of God and his justice in terms of one who must reward or punish on the basis of legal standing. It can even become idolatrous. As Tambasco observes, if one begins with sin as transgression, the impression is given that God gave the Law as a contractural punishment for those who would not keep it. Such an impression is diametrically opposite of one that suggests God gave the Law as an aid to help his people to respond to him and accept his gifts already offered.¹¹ The real focal point in the Old Testament is reformative justice in the light of maintenance of covenant and not retributive justice.

The Justice of God

The acknowledged central theme of Romans is the righteousness or justice (δικαιοσύνη) of God which defines the Gospel of God (Rom 1:16–17). The δικ- root in Greek may express either rightness or justice, such that righteousness should not be understood simply in terms of a passive moral quality.¹² The present writer has suggested the concept of rectification as an alternative of understanding, such that the phrase ἡ δικαιοσύνη θεοῦ could be translated the rectifying activity of God or the rectification of God as a subjective genitive of activity toward his creation, including humankind. It should not be understood as simply a static attribute.

The Wrath of God.

In Paul’s usage the phrase wrath of God does not point to vindictive emotion within God or capricious activity. It points to an effective quality and not an affective quality. As Tambasco correctly describes, Paul sees God‘s wrath to be the negative side of God’s saving action, the mirror image of God’s justice.¹³ There is a qualitative theological difference between human anger and divine anger in biblical thought, even though the same words may be used for either. God’s anger, however, is described in anthropomorphic terms (how else?), but all of the characteristics of God are above and beyond those of humanity. As the book of James (lit., Jacob) reminds, The anger of man does not work the righteousness of God (James 1:20). Anger in human kind may be sharply distinguished from God’s wrath. Divine wrath is seen to be the natural outworking of the divine will. Just as the righteousness or justice of God is revealed in the Gospel of God unto salvation (Rom 1:16–17), so also the wrath of God is revealed against impiety (ἀσέβεια) and unrighteousness/injustice (ἀδικία) (Rom 1:18).

Romans 1:18–32 offers the longest treatment of God’s wrath in Paul’s understanding. It occurs in the pre-eminent letter to the Romans—a book which reflects his mature theology. As Rom 1:24, 26, 28 indicate, wrath carries its own condemnation as God gives over human beings to their own devices and sinfulness, with consequent self-destruction. Human freedom is respected, but sin brings its own punishment and destruction. Yet even divine wrath (as Paul understands it) is seen to be in the service of God’s justice. Just as God’s righteousness or justice (his rectifying nature) is revealed, so is divine wrath (Rom 1:17–18).

God does not act on a human basis even in the Old Testament—he is God and not man (Hos 11:8–9). Even in the early days of his ministry, Paul affirmed that God had not destined human beings for wrath but for salvation through our Lord Jesus Christ (1 Thess 5:9). God seeks to extend his mercy upon all (Rom 11:32). As a revealed correlative of God’s saving justice in Christ (which Paul sees as eschatological), God’s wrath is likewise understood as an eschatological reality.¹⁴ While there is present anticipation of future reality (1 Thess 1:10; Rom 1:18; 2:9; 3:5; 5:9), wrath as Paul conceives it also begins in the present (1 Thess 2:16; Rom 1:24, 26, 28).

The Righteousness/Justice of God.

A cursory view of the Old Testament reveals that God’s justice is associated with many varied functions that characterize his saving activity. It is expressly contrasted with his punishing wrath, which is often seen to be God’s allowing sin to reap its own consequences.¹⁵ Time and time again, God reaches out in covenant faithfulness to restore an unfaithful covenant people. While often perceived or interpreted as retributive justice, God’s intent is really reformative justice or rectification. God’s justice is not divorced from his mercy, but rather both describe his complementary saving activity. While other notes could be stressed, it is important to see that his saving justice is directed not just toward personal salvation but toward human situations marred by the effects of political and social injustices.

Paul did not found Christianity, nor was he the only one in early Christianity wrestling with understanding the Christ event. Whether Pauline or traditional, references like 1 Cor 1:30 and Rom 3:25 are formulations of God’s saving justice, i.e., his saving activity manifest in Christ, or, his rectifying activity. God’s justice is far more than a divine attribute; it is God’s activity. While Paul’s conception has its forensic aspects, Paul portrays a God who calls not just individuals but the entire cosmic order to account. He does not passively condemn human beings out of a rote legalism, but he seeks to rescue human beings from condemnation and self-destruction. He seeks to enable human beings to become fully human, as they were intended to be in creation.

Paul describes God’s justice in terms of saving and rehabilitating justice. He never defines it in terms of God’s wrath or as vindictive punishment for sin.¹⁶ In this, Paul develops Jewish and Christian traditions. There is a parallel between the revelation of the righteousness (rectification) of God and the power of the Gospel of God unto salvation (Rom 1:16–17). Paul’s concern in the early chapters of Romans, for example, is to establish a level playing field between Jews and gentiles based upon faithfulness and not covenant privilege. At the same time, Paul seeks to establish the covenant faithfulness of God even in the face of human infidelity (Rom 3:1–5).¹⁷

The Need of Atonement

Disobedience of the will of God by humanity—i.e., sins and transgressions—creates a context of alienation and estrangement from God, such that barriers of alienation must be removed through some process that restores relationship. In the Old Testament, God as the wronged and greater party established what was deemed necessary; he provided the means by which forgiveness could be obtained. With the development of Torah, proper relationship could be maintained through the sacrificial system, even though its efficacy had its limitations.

The New Testament relates atonement to the Gospel of God in Christ in terms inevitably drawn from sacrificial practice, in the light of association with Jesus’s death on a Roman cross. The practice of literal sacrifice belonged to the religious matrices of both the Jewish and Greco-Roman worlds. According to traditional thought, in Christ, and particularly in his cross-death, humanity finds what it needs to have one’s sins forgiven and one’s life reconciled to God. The New Testament speaks with one voice concerning the need for atonement and the fact of atonement. Human beings need to be reconciled to God. The Gospel proclaims human beings are reconciled to God through Christ, the result of which is peace with God (Rom 5:1; Eph 2:14–16). Yet no precise explanation is specified as to how this is achieved. Pursuit of understanding suggests one need come to a better appreciation of Paul’s conceptualization of sin, wrath, and righteousness or justice, and perhaps even at-one-ment itself.

Paul affirms humanity’s need for atonement in the light of sin and estrangement characterized by downright hostility (Col 1:21). Without God because of alienation (Eph 2:12; 4:18), humanity is seen to be hostile to God and even seen to be enemies of God (Rom 8:7; 5:10). This is true for both Jew and gentile, for all have sinned (Rom 3:23). There has been deliberate disobedience of the will of God, with the consequent degrading of human life. One continues to lack the glory of God (Rom 3:23; cf. Eph 1:6, 12, 14). God is by nature neither complacent nor indulgent; he does not treat sin as though it does not matter. God is not indifferent (Gal 6:7), although God stands on the side of life and not death, which is the reason he acts to redeem and reconcile (cf. Rom 6:23; Eph 2:1), not only from symptomatic human actions of sinning, but also from powers of Sin that enslave and kill.¹⁸

God seeks to save humanity from that which destroys, hence, the sending of his Son in love and mercy. While we were sinners Christ died for us (Rom 5:8), such that the atoning work of Christ is particularly associated in some way with his cross-death (1 Cor 11:25; Rom 3:25; 5:10; Eph 2:13). Christ’s action of self-giving does not stand in contrast to the self-giving of God the Father (2 Cor 5:19; Rom 2:25; 8:32). Rather, the two stand in concord. Through the self-giving action of God and that of Christ, the opportunity of salvation and reconciliation is extended to human beings, who may now be freed and restored (1 Thess 5:10; 2 Cor 5:14–15; Rom 5:1–2, 9–10). However, an opportunity extended does not automatically mean an opportunity embraced or achieved.

The Role of the Law

Paul expresses the view that the Law not only defines evil, but it actually appeals to our own self-interests so as to entice or provoke evil. The Law thus becomes an unwitting accomplice of Sin, that power already dormant within us. The Law actually brings Sin to life, provoking our sinfulness (cf. Rom 7:8–11). The Law removes ignorance by calling sin what it is, and in the process increases our guilt (Rom 7:13). Paul makes another point in Galatians that is not explicit in Romans, namely, the Law is likened to a παιδαγωγός or guardian slave responsible for minor children. By way of analogy, Paul suggests the Law served a commendable, but preparatory role prior to Christ (Gal 3:24–25). Paul recognizes, however, that this was a very temporary function. No law has been given which could ultimately make alive; if that were the case, then righteousness would be on the basis of law (cf. Gal 3:21–22). The codified Law remains external—it can inform human beings, but it cannot motivate one to obey. And then, even so, it may contribute to idolatry. Personified, Law ends up being an unwitting accomplice of Sin, actually provoking one to sin. The end result is Death.

In Paul’s view, Law reinforces the dominion of Sin that leads to Death. Among other powers, they are realities of the Present Evil Age from which God’s power in Christ is able to rescue us. How does Paul’s view of freedom from Sin, Law, and Death by means of Christ’s death and resurrection compare with popular views of the means of atonement?

The Tyrant of Death

Death becomes the final, ruling tyrant over humanity. Metaphorically, Paul speaks in terms of the death of relationships as a result of unrighteousness; he centers upon more than just biological reality. Paul uses metaphorical descriptions of both life and death, understood in qualitative and personal terms (cf. Rom 7:5, 9–10; 8:10). Paul can use anthropological terms in different ways to describe human beings. His three major words of body, spirit, and flesh (σῶμα, πνεῦμα, and σάρξ) describe an entire human being from different perspectives rather than parts of a human being. All three terms may be understood in the sense of the capability or quality of relationships of the self. Flesh (σάρξ) can be used by Paul to refer to life lived in a manner turned away from God, as contrasted with the spirit (πνεῦμα) or life lived turned toward God.¹⁹

Life in the flesh becomes that which improperly exalts the self, which is characterized by the distortion of all relationships. One turns from proper relationships with God, self, and others. It is self-destructive and results in the breakdown of the individual and the breakup of relationships with God, creation, and others. Paul describes works of the flesh in Gal 5:19–21 with examples of things that cripple or destroy social and divine relationships. To enter such a realm is to enter the realm of Death.

Physical death brings with it the end of all of our endeavors and relationships. While on the one hand death is a natural part of creaturely existence since the time of Adam, on the other hand a premature, untimely, or violent death is seen in the Old Testament to be evil. Physical death can at times be attributed to a sinful life or sinful society, such that death comes as a consequence of sin. This, of course, is illustrated by the story of the Fall and its aftermath in Gen 2–3. Death thus takes on a predominate role as that which is associated with the consequences of sin.

Apocalyptic imagery of the late Old Testament and intertestamental period can view both metaphorical and biological death as a power to be conquered, hence, Death capitalized. Paul develops his teaching against the backdrop of apocalyptic thought, such that Death/death in all its dimensions is but the finishing end of a long process related to Sin/sin. Sin pays wages, regularly and periodically, which result in death (Rom 6:23). Paul personifies Death and sees it as a total power, having both a present and a future reality, having both a spiritual and physical dimension, having the identity as the last enemy to be destroyed (1 Cor 15:26).

Cross Terminology in Paul

Gordon Fee, among other things, assumes that the cross is the focus of Paul’s gospel, that the saving event is the crucifixion (cf. 1 Cor 1:13, 17, 18, 23; 2:2, 8; cf. 5:7). Christ’s death was for all of you (ὑπὲρ ὑμῶν; 1 Cor 1:13; 11:24) or