Righteousness and Faith

Paul's argument uses the rhetorical device known as "diatribe," raising the questions of imaginary hecklers and responding to them. Gentiles are without excuse (1:20). Moralists are without excuse (2:1). And the Jews are just as guilty. After fulminating against the sins of others, Paul turns the table on the Jews, stringing together a number of quotations from their own Scriptures (linked by a theme of corrupted body parts) to bring home to them that they, too, are without excuse (19). He uses the technique also used by the prophet Amos (see Amos 1:3—2:5), and by Jesus in his parables, of inviting us to criticize others before we realize that in so doing we have criticized ourselves. His message punctures our pride.

We may get an interesting glimpse here of what went on in places like Athens. Paul was well equipped to debate with their leaders. Not only did he possess the debating skills, but he could also draw on his own experience as an ardent Jew. He was well aware of the many privileges he enjoyed as a Jew but, whereas in his former life under Judaism he had relied on his credentials, now that he knew Christ he regarded them as liabilities. They stood in the way of his identifying with the Christ who loved him and gave himself for him (Gal. 2:19,20).

Now the covenant justice of God has been displayed in and through Jesus Christ. Pleasing God is no longer a matter of keeping the Law. A completely new "law" has come into existence. Moreover, it has done so while God, acting through Jesus, has remained faithful to the Old Covenant. The New Covenant is for everyone, both Jew and Gentile, providing a new start for everyone, since God is one.