Abstract
For Paul, Christ was not only the centre of his existence
He was also the determining factor in his understanding of the
law and the Scripture. Paul defined the Gospel as the revelation
of the righteousness of God in Jesus Christ and this was revealed
in a definitive manner in the promise made to Abraham. The Jews,
on the other hand, held that the law given to Moses was the
definitive act of God. The law was for the Jew the expression
of God's covenant relationship with His People and the prime
revelation of the righteousness of God. Certainly the law did
reveal the righteousness of God and consequently it always held
a place of honour in Paul's life and thought. But he realised in
the light of Christ that the law was powerless to save. Indeed,
in connection with sin, the law became the occasion for man to sin
even more in his attempt to achieve his own salvation by means of
the law. But even in this situation the law did serve the purpose
of keeping man under its guardianship until Christ came to free him
from the law's bondage.
The Gospel, i.e. the righteousness of God revealed in Jesus
Christ, indicated the true extent of man's sin but also provided
him with the way of salvation. By means of this revelation Christ
not only fulfilled the righteousness of the law He ended it as a
way of salvation. In Christ the condemnation of the law was brought
to fruition and men in this new situation in Christ could not only
accept the condemnation they deserved but the gift of salvation as
well. It is only through faith in Christ that men participate in His
righteousness and obedience and thus fulfil the law. In this new
situation good works are not an attempt to achieve justification
Use other side if necessary.
but an expression of a Justification already accomplished. Thus we
are accounted righteous by virtue of faith in Christ in which His
righteousness becomes ours. Now the Christian lives in the freedom
of the Spirit and fulfils the law of Christ in love of God and neighbour.
Paul substantiates his argument with an appeal to Abraham who was
accounted righteous before the giving of the law. Therefore he understood the promise made to Abraham and fulfilled in Christ to be the
one definitive act of God in His salvation plan. All divine activity
was determined by this particular set. For Paul, the law, the prophets,
the Scripture and the whole history of Israel were to be understood in
the light of this promise which was fulfilled in Christ.
The Gentiles also existed in a state of slavery under the law.
While they did not have the revealed law granted to Israel they did
evidence a knowledge of God in their lives in their capacity for
moral discernment. The avowed Intention of this natural revelation
was to make all men blameworthy and without excuse for their rejection
of God as they worshipped the creature rather than the Creator.
The proclamation of the church which indicates man's need of
salvation, the way of salvation and grants him the capacity to repent
is to be found in the preaching of the Gospel and not the law. To
proclaim the law is to thrust man back upon himself in order to achieve
his salvation and therefore to make the same mistake which was
characterised by Israel in their understanding of the law. In the
appendix the author suggests that of those studied P.T. Forsyth best
exemplifies this relationship of the Gospel and the law In his preaching. Helmut Thlelicke's preaching indicates a rather varied stance in
this regard while Billy Graham consistently maintains a law and Gospel
approach.
