Fleming Rutledge Quotes

From beginning to end, the Holy Scriptures testify that the predicament of fallen humanity is so serious, so grave, so irremediable from within, that nothing short of divine intervention can rectify it.

Here is an important distinction with far-reaching implications for Christian behavior. The deeds of Christians in this present time — however insignificant they may seem, however “vain” they may appear to those who value worldly success — are already being built into God’s advancing kingdom.

Whenever we are sure that we are among the righteous, we immediately find ourselves among the arrogant.

Perhaps the strongest statement we can make about the resurrection in this book about the crucifixion is that if Jesus had not been raised from the dead, we would never have heard of him.

The disappointment, brokenness, suffering, and pain that characterize life in this present world is held in dynamic tension with the promise of future glory that is yet to come. In that Advent tension, the church lives its life.

Justice for everyone is an alarming thought because it raises the possibility that it might come upon oneself after all. As the author of Ephesians puts it, “by nature” we are all “children of wrath, like the rest of mankind” (Eph. 2:3).

The mercy of God does not depend on human virtue for its fulfillment.

The Son of God did not come to make good people better but to give life to the dead.

With all due respect to the religions of the world, there is no other story like the Christian story. The god who thunders, the god who persecutes and condemns, the god who wreaks vengeance - yes, we know this god from the caricatures. We know this god from the old paintings. We know this god from hearing continual references to "the Old Testament God." But this is not who God is. "The Old Testament God" is the one who has come down from his throne on high into the world of sinful human flesh and of his own free will and decision has come under his own judgment in order to deliver us from everlasting condemnation and bring us into eternal life. He has not required human sacrifice; he has himself become the human sacrifice. He has not turned us over and forsaken us; he was himself turned over and forsaken. This is what the Old Testament prophet Isaiah says: Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. (53:4-5)

If our preaching does not intersect with the times, we are fleeing the call to take up the cross. We can learn from the example of Dostoevsky, who in The Brothers Karamazov used material that he read in the newspapers to give a human face to the problem of evil.

When I say theologically mature, I mean just this: formed by the Bible, proudly Trinitarian, grounded in justification by grace through faith, dedicated to the person of Jesus Christ, convinced of his incarnation as Son of God, recognizing his death on the Cross as redemption from sin for the whole world, boldly convinced of the truth of the Resurrection, and committed to a worldwide mission of witness in Christ's name.

Because this is an urban church in a downtown neighborhood, it is not so easy to avoid the presence of the poor. We see them. I wonder if that is not part of our vocation, to see the poor, to be the Lord's eyes - because the Lord sees the poor, and he loves the poor, and he sends his people to serve the poor. That is a message that pervades the Scriptures from end to end. There is something seriously out of balance in American Christianity. I am personally opposed to abortion, but there is nothing explicit in the Bible about abortion. There is nothing explicit in the Bible about prayer in the public schools; there is nothing explicit in the Bible about the American flag or the right to have a gun. There are, however, thousands of explicit words in the Bible about justice and compassion for the poor. There are thousands of words in the Bible about defending those who are defenseless.

Here is an image. The young woman who lives in the Port Authority Bus Terminal has been a crack addict; she has lied, cheated, and stolen. She has learned to manipulate people. At twenty-six, she has wasted her education and lost several jobs. When she is asleep in her blanket on the floor, there is no way for a passerby to know whether or not she is trying to kick her habit and better herself. Yet, according to the article, she constantly finds that bus passengers put one dollar bill, two dollar bills, even a twenty-dollar bill into her blanket while she is asleep. Jesus stoops down to us in our miserable condition, bringing the gifts of new life. He does not ask us what we are doing to make ourselves better; he just gives the gift. He does not ask if we are working to turn ourselves around; he does not ask for a receipt; he puts redemption into our blanket.

Nothing in the Bible makes any religious sense unless we are people of faith who believe that God's own self speaks to us in this living Word.

The truest way to receive the gospel of Christ crucified is to cultivate a deep appreciation of the way the biblical motifs interact with each other and enlarge one another.

Gross injustice demonstrates a basic premise: in our world, something is terribly wrong and cries out to be put right.

Although people feel blessed in the presence of a holy man who wants the world to be right and people to be happy, the holy man cannot make that happen.

When are we closest to God? When we see ourselves as we really are:

The New Testament writings all presuppose that the fallen human race and the equally fallen created order are sick unto death beyond human resourcefulness.

If sin is not exposed, named, and renounced, then there has been no justice and God is dishonored.

In the church, this is the season of Advent. It’s superficially understood as a time to get ready for Christmas, but in truth it’s the season for contemplating the judgment of God. Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. As our Lord Jesus tells us, unless we see the light of God clearly, what we call light is actually darkness: “how great is that darkness!” (Matt. 6:23). Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.

Only those who are forgiven and who are willing to forgive will be capable of relentlessly pursuing justice without falling into the temptations to pervert it into injustice” (Exclusion and Embrace, 123).

If we think of Christian theology and ethics purely in terms of forgiveness, we will have neglected a central aspect of God’s own character and will be in no position to understand the cross in its fullest dimension.

Our lives are eschatologically stretched between the sneak preview of the new world being born among us in the church, and the old world where the principalities and powers are reluctant to give way. In the meantime, which is the only time the church has ever known, we live as those who know something about the fate of the world that the world does not yet know. And that makes us different. —Will Willimon, Conversion in the Wesleyan Tradition

God did not change his mind about us on account of the cross or on any other account. He did not need to have his mind changed. He was never opposed to us. It is not his opposition to us but our opposition to him that had to be overcome, and the only way it could be overcome was from God’s side, by God’s initiative, from inside human flesh — the human flesh of the Son.44 The divine hostility, or wrath of God, has always been an aspect of his love.

By becoming one of the poor who was deprived of his rights, by dying as one of those robbed of justice, God's Son submitted to the utmost extremity of humiliation, entering into total solidarity with those who are without help.

If you and I are resting or shirking or slacking, his Spirit is nevertheless on the move with somebody else somewhere else, for "behold, he that keepeth Israel shall neither slumber nor sleep" (Ps. 121:4). God is always accomplishing his purposes.

Sentimental, overly “spiritualized” love is not capable of the sustained, unconditional agape of Christ shown on the cross. Only from the perspective of the crucifixion can the true nature of Christian love be seen, over against all that the world calls “love.” The one thing needful, according to Paul, is that the Christian community should position itself rightly, at the juncture where the cross calls all present arrangements into question with a corresponding call for endurance and faith.

America had, I believe, a divine founding. Call it American exceptionalism if you like. But that makes America all the more vulnerable to God's judgment if we become accustomed to glamorizing war, excusing lies, and parading our might and dominance.

Resurrection in and of itself was not unheard of; after all, gods who died and rose again were ubiquitous in the ancient Near East. 22 The unique feature of the Christian proclamation is the shocking claim that God is fully acting, not only in Jesus’ resurrected life, but especially in Jesus’ death on the cross. To say the same thing in another way, the death of Jesus in and of itself would not be anything remarkable. What is remarkable is that the Creator of the universe is shown forth in this gruesome death.

Evil is more than the sum of individual misdeeds. Evil has a life of its own. It is not enough to stand aside from it. If it is not actively resisted, it sweeps all before it. Part of a Christian’s calling is to resist evil, and in doing so, to endure to the end.

Only God can execute a regime change in which the tyrannical Powers are displaced and overthrown. This is the story of the purpose of God, “which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth” (Eph. 1:9-10).

Now it's very interesting that although we are told that modern Christians don't believe in the Last Judgment anymore, no one objects when a judge in a courtroom hands down a judgment. We believe in that kind of judgment - as long as it's a judgment on someone else, someone who deserves it. So in our minds we are already dividing the righteous from the unrighteous, with ourselves - of course - on the side of the righteous. But isn't that a rather perilous place to be? How much effort does it take to remain on the right side of that balance sheet? And by what criteria, and by whom, will this determination be made?

In the final analysis, the book of job is asking this great question: Is there a living God beyond what we can imagine? Is there a Being independent of us, beyond the boundaries of earthly life and earthly struggle? Is there a God who speaks with a voice that is not simply projected out of our human religious consciousness ?6 Is there a God who can deliver us from the dust? Job's great longing is for revelation. He craves a God who is really God. He wants to be shown that God has a power that he cannot discern in the world that he knows.' That is why he is different from his friends, whose entire message is bound up with their need to believe that there are "explanations" for everything.

From this time forth I make you hear new things, hidden things which you have not known. They are created now... Before today you have never heard of them." (48:6-7) Notice the most radical announcement here. "Before today you have never heard of the things that God will do. They are not accessible to human imagination. "They are created now." They are "hidden things which you have not known." This feature of Second Isaiah is what has led interpreters to call this prophet the first apocalyptic theologian - meaning, the first to show in an unmistakable way that God will interrupt the normal progression of things by arriving in - indeed, invading - the midst of human events from a sphere of power capable of calling into existence the things that do not exist (as Paul says in Romans 4:17).

begin to see that when we say God will “justify” rather than merely “acquit,” the action has a reconstituting force — hence the insufficiency of the courtroom metaphor “to acquit.” God’s righteousness is the same thing as his justice, and his justice is powerfully at work justifying, which does not mean excusing, passing over, or even “forgiving and forgetting,” but actively making right that which is wrong.

If some of those who listen to our sermons reject the message, that is not our worry - as long as it is truly the kerygma that we preach, and not some feeble imitation of it. Rejection is built into the vocation of the preacher. But hear this: The incarnate Word of God is a mighty sword put into your hand. Those who hear it will feel their chains cut off, their prison unlocked, their lungs filled with oxygen:

You were one of the lucky ones," Dr. Fleming had told him not a fortnight ago. "But you can't see it as luck. In your view it's intolerable, your survival. You're punishing yourself because a whimsical God let you live. You think you've failed the dead, failed to protect them and keep them alive and bring them back home again. But no one could have done that, Ian. Don't you see? No one could have brought all of them through!

The entire thrust of this season at the end of the church year is designed to bring us face-to-face with reality—reality about sin and death, reality about the human race, reality about God. Something ultimate has entered our world, something or Someone that calls us to attention, calls us out of our daily preoccupations and our routine points of view. That is what this season with its special biblical readings is designed to reveal

The imagery of rescue and victory places the themes of reconciliation and forgiveness into another context altogether, where they are brought in under the heading of God acting to make right what has been wrong (rectification). Then, and only then, can the whole complex of ideas and images be located where it belongs, on the battlefield of Christ against the Powers. This is the overarching panorama against which to place the imagery of the Great Assize, or Last Judgment.

Studying the Bible and trying to make sense of it in our own lives has been called "thinking God's thoughts after him." The Bible is unique among books because it is written from God's point of view. Let's pause over that for a moment, because it is a staggering claim. That claim could not be made if it were not for one conviction: that God has truly revealed himselfin his Word. If it is true, then the Bible - despite the assertions of a great many textual critics and historians of religion - is written not from the point of view of North or South, Israel or Egypt, Jew or Gentile, but from God's point of view. And God knows what he is doing with his right hand and what he is doing with his left. We don't, but he does. And it is God's right hand that does his proper work, his ultimate work. His left hand is doing his penultimate work, his alien work, the work of judgment that will finally be taken up into his saving work, the work of his right hand.

Paul the apostle, dictating his fierce message to the Galatians, writes, "Formerly, when you did not know God, you were in bondage to beings that by nature are no gods; but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more?" (4:8-9). Notice how he quite deliberately changes the sentence so that God is not the object, but the subject. Wouldn't that make a tremendous difference if preachers everywhere did that?

The use of the term “the crucifixion” for the execution of Jesus shows that it still retains a privileged status. When we speak of “the crucifixion,” even in this secular age, many people will know what is meant. There is something in the strange death of the man identified as Son of God that continues to command special attention. This death, this execution, above and beyond all others, continues to have universal reverberations. Of no other death in human history can this be said. The cross of Jesus stands alone in this regard; it is sui generis.

The crucifixion is the touchstone of Christian authenticity, the unique feature by which everything else, including the resurrection, is given its true significance. The resurrection is not a set piece. It is not an isolated demonstration of divine dazzlement. It is not to be detached from its abhorrent first act. The resurrection is, precisely, the vindication of a man who was crucified. Without the cross at the center of the Christian proclamation, the Jesus story can be treated as just another story about a charismatic spiritual figure. It is the crucifixion that marks out Christianity as something definitively different in the history of religion. It is in the crucifixion that the nature of God is truly revealed. Since the resurrection is God's mighty transhistorical Yes to the historically crucified Son, we can assert that the crucifixion is the most important historical event that has ever happened. The resurrection, being a transhistorical event planted within history, does not cancel out the contradiction and shame of the cross in this present life; rather, the resurrection ratifies the cross as the way "until he comes.

The cosmic battle being worked out between God and the Devil takes place in the lives of God's creatures, fallen though they are. They are His chosen instruments. Were the Rohirrim destined to come at just that moment? Yes. Were they free people? Yes. Were they more or less free because they were stepping...into their destiny? More. If God has prepared good works for us to walk in, then it is a joy and a wonder to walk in them. If God is working in us both to will and to work for His good pleasure, then it is our delight and our fulfillment to realize that we are doing exactly what was planned for us to do all along.

Why did Christ “give himself up for us”? To whom was this “offering” made? What did this “sacrifice” accomplish, if anything? When we contemplate Jesus on the cross on Good Friday, what do we see? There is no dramatic rescue scene in view. Jesus does not seem to be taking anyone’s place. There is no obvious reason for his being where he is. All indications are that he is suffering a penalty for something he did not do; that much is clear. But what would lead us to conclude that he was being punished on behalf of someone else? Why does Jesus need to be sacrificed in the first place, and why, in the words of the familiar verse from Ephesians, is he being sacrificed for us?

Now if God had answered job in the way that we would expect, with soothing explanations and comforting reassurances, then the answer to the question "Is there a God beyond what we can imagine?" would have to be "No." Anyone can imagine a God who does what we expect. The reason that so many people have complained that God's answer to job is no answer at all is that they want a God who fits their preconceptions. Job, however, is manifestly satisfied. The God who is really God has come to him and has revealed himself as the One who was already present, already powerful, already at work before there was anyone to imagine him. God is the author of creation; the creation is not the author of God. This was revealed to job by the living voice and presence of God's own self. That was enough.

The action of God’s grace precedes our consciousness of sin, so that we perceive the depth of our own participation in sin’s bondage simultaneously with the recognition of the unconditional love of Christ, which is perfect freedom. We recognize that love, moreover, not from the depths of the hell we were bent on creating for ourselves, but from the perspective of the heaven that God is preparing for us. In the victorious presence of the crucified and risen One, the whole company of the redeemed will throw off every bond and join in a celebration of mutual love and joy where no one will be a wallflower and everyone will be able to dance like Fred Astaire and Michael Jackson combined. Thus “Lord of the Dance” is truly an apt title for the risen Christ and for the kingdom of God: “The Great Dance . . . has begun from before always. . . . The dance which we dance is at the center and for the dance all things were made. Blessed be He!”10

Here is what Isaiah says: "Verily thou art a God who hidest thyself, 0 God of Israel, the Savior" (45:15). God is still active, still living, still in charge, still the subject of the verb: God hides himself.' God is active even when hidden, even when seemingly absent.

The preaching of the cross is an announcement of a living reality that continues to transform human existence and human destiny more than two thousand years after it originally occurred.

In the Bible, the term “apocalyptic” (apokalypsis) encompasses a worldview in which the truly significant battle is the ongoing one between the Lord God of Sabaoth2 (Hebrew, meaning armies) and the Enemy, who deploys the principalities and Powers (Eph. 2: 2). This contest on the heavenly level is enacted on the earthly level by struggles large and small in the realm of human affairs —battles waged not with worldly weapons but with the spiritual armor of God (Eph. 6: 11-17). 3

The cross of Christ is the touchstone of our faith. From the beginning it has caused offense, as we have seen in Paul’s statement that the cross is a stumbling block to Jews and foolishness to Gentiles. It is typical of American Christianity, as of American culture as a whole, to push the cross out to the margins, because we prefer a more upbeat and triumphalist form of proclamation and practice. The Great Recession put a crimp in our style for a brief time, but it has not canceled out the disturbing trends in our culture toward self-centered lives based on consumption, sensation, and instant gratification —all this coinciding with the exponential growth of the gap between the superrich and the struggling middle class, not to mention the gap between those barely holding on and the truly poor. The “word of the cross” (I Cor. 1: 18), in contrast, calls the Christian community to embrace struggle on behalf of others as the way of discipleship.

To summarize, then: the crucifixion is the touchstone of Christian authenticity, the unique feature by which everything else, including the resurrection, is given its true significance.

Christian faith has never — either at the start or now — been based on historical reconstructions of Jesus, even though Christian faith has always involved some historical claims concerning Jesus. Rather, Christian faith (then and now) is based on religious claims concerning the present power of Jesus. . . . Christian faith is not directed toward a human construction about the past; that would be a form of idolatry. Authentic Christian faith is a response to the living God, whom Christians declare is powerfully at work among them through the resurrected Jesus.55

Theologian Bruce L. McCormack puts it well: God will not allow anything to stand in the way of his love. The holiness of the divine love is its irresistibility. God’s will to love the creature will not be stopped by the will of the creature to resist that love. God’s love will reach its goal, even if the path to that end lies through condemning, excluding, and annihilating all resistance to it. God’s love turns to wrath when it is resisted, but not for a minute does it cease to be love even when it expresses itself as wrath.

the meaning of Christmas is that God is invading the territory held by the Prince of Darkness. The definitive closure of this cosmic invasion, the V-Day to its D-Day, will be the final Day of God. 190 On that last day there will be only one Ruler, only one Lord. Scripture is quite clear and unambiguous about that. The Judge of all the cosmos will not be Satan. Radical evil will have no status in the day of judgment, or the day of final reconciliation, as Volf calls it. 191 “Death shall have no more dominion” (cf. Rom. 6: 9). If evil is the absence of good, then the victory of our Lord and of his Christ will be the absence of evil, “for ever and ever.

The Christian life of obedience is, therefore, not a pilgrimage toward a goal, as is commonly supposed. It is a witness or signpost to that telos (end, goal) that has already been achieved by Christ the Kurios and will be consummated in the last day by the action of God

should be clear by now that this making-right, or rectification, is not a process. It is already true, in Christ; but it is true eschatologically, from the perspective of the End. The now–not yet dynamic is operative here, as always.

Christ’s recapitulation of the human story does not simply invite us into the divine life. There is an objective reality about it; it has happened over our dead bodies, so to speak.

Wonders occur in groups that study the Bible together, because the Word has power to create a community of discovery that is much more than the mere sum of its individual parts.

In the cross of Christ, we see something revolutionary, something that undercuts not just conventional morality but also religious distinctions across the board. Christ has died for the ungodly, the unrighteous

New Testament presents us with not two but three agencies: God, the human being, and an Enemy

the word translated “justice” and “righteousness” is the same word in Hebrew and in Greek. The root of the word becomes, in both Testaments, both a noun and a verb, so that “justice” or “judgment” is the same thing as “righteousness” or “rectification” (making right).

All the references to judgment in the Bible should be understood in the context of God’s righteousness—not just his being righteous (noun) but his “making right” (verb) all that has been wrong.

one foundational truth that I have learned from apocalyptic theology, it is this: God is the subject of the verb. God doesn’t need us to help him make his “dream” come true; God is on the march far ahead of us, bringing his purposes to pass,

What child is this? “The Infinite has become a finite fact.” Everything depends on this, or the nativity story is just a child’s fable that no thinking adult can believe.

reflect the new way of seeing: the human situation is so tragic that there is no answer from within history. The Christ event is therefore the invasion of this world by Another, who is retaking for himself the world he created.

the gospel is a message of deliverance from the grip of evil and Death.

Jesus’ public ministry . . . was not a drama played out on an empty stage. . . . Especially in a creation infested with sin, the proclamation and enactment of the kingdom of truth and justice is never an act of pure positing, but always already a transgression into spaces occupied by others.

Indeed, “theory” is a poor word to choose when seeking to understand the testimony of the Bible. 14 The Old and New Testaments do not present theories at any time. 15 Instead, we find stories, images, metaphors, symbols, sagas, sermons, songs, letters, poems. It would be hard to find writing that is less theoretical.

It is God’s new creative act, his great reclamation project that is even greater than the creation itself, because whereas we are “wonderfully created,” we are “yet more wonderfully restored.”30

Christologies on a spectrum showing the extent to which they allow the human weakness or the divine power of Jesus to become apparent, Mark would be at one end and John at the other, and in between Matthew would be closer to Mark and Luke closer to John. Yet the portrayal of Jesus in John and in Luke is not the same. The Johannine Jesus does not manifest the forgiveness and healing bestowed by the Lukan Jesus; the Lukan Jesus does not exhibit the hauteur and the power evident in the Johannine Jesus. 41

Few outside academia would know that the incongruities so frequently cited today as proof of the Bible’s unreliability were noted many centuries ago by such as Origen and Calvin.

logizomai) or “reckoning” of the sinner as righteous (dikaiosyne) is not a “legal fiction” as it has sometimes been called. It is not simply a declaration of amnesty, which would be the “passing over” of sin — an unacceptable solution that we have been protesting against for several chapters. It is actually a speaking (“wording”) into (logizomai) righteousness. That is what God’s Word (logos) is able to do. In the Old Testament, God’s Word is performative; it creates what it names.

101 God’s justification of sinners is not a forgetting, nor is it simply forgiveness. It is a definitive, wholesale, final assault upon and defeat of Sin, understood as a Power, and the creation of a new humanity.

the epistle to the Hebrews, in the New Testament, warns us about worshiping angels. An angel is only an angel if he reveals something of the presence and power of Jesus Christ.

The Eternal has done a temporal act, the Infinite has become a finite fact. “For us and for our salvation he came down from heaven.

the two poles of Christ’s exalted divinity and his suffering humanity as explicitly as does Hebrews. The result of this undertaking — the salvation of humanity — from out of the inner being of the Holy Trinity is, incredibly, that the hearts and minds of sinful human beings should be eternally perfected and at rest in the near presence of the heavenly Father.

it should now be generally agreed that any concept of hilasterion in the sense of placating, appeasing, deflecting the anger of, or satisfying the wrath of, is inadmissible. The more important, and truly radical, reason for firmly rejecting this understanding of propitiation is that it envisions God as the object, whereas in the Scriptures, God is the acting subject.99 This is especially noticeable in Romans 3,

The case being tried involves a question of ultimate truth — the question of who God is and where he stands; and for just that reason, it is God who will inevitably do the judging.

the wrath of God is always exercised in the service of God’s good purposes. It is the unconditional love of God manifested against anything that would frustrate or destroy the designs of his love. A

Advent begins with the recognition that human progress is a deception. The preacher doesn’t have to spend more than five minutes gathering examples. It’s all right there, in this morning’s paper.

It can be argued that Advent, more than any other season of the church year, is immediately relevant to our concrete lives as individuals, to the concrete life of the church under stress, and to the concrete headlines in the newspaper.

But at the same time, even as the season outside gets more exuberantly festive, those who observe Advent within the Christian community are convicted more and more each year by the truth of what is going on inside—inside the church as she refuses cheap comfort and sentimental good cheer. Advent begins in the dark.

Life’s darker side: that’s Advent.

What we do know is that followers of Jesus Christ will always want to remember that the true and righteous judgments of the Lord are applicable to every side of every conflict.

Marilynne Robinson has written that “fear is not a Christian habit of mind.

The true “punishment” for sin, Paul is suggesting here (and Paul conspicuously never uses the word “punish”), is Sin itself.

The drift away from the Bible has weakened the church.

becomes clear that whereas life in Christ results in obedience, this “obedience of faith” (Rom. 1:5; 16:26) is not accomplished by a human choice of one of two ways.25 There is a decisive difference between a call to obey and a transfer to a new world

Paul calls these Powers by the names of Sin and Death. These Powers cannot be accounted for simply as the product of individual guilt.

God’s justice, as Desmond Tutu insisted, is not retributive but restorative.64 It is natural that many do not understand this, because “God’s love, resisted, is felt as wrath.

Oh villain! Thou art condemned into everlasting redemption. Shakespeare, Much Ado about Nothing

In the present time, God’s “wording” (logizomai) of his new creation proceeds largely in a hidden way. The invincible transforming power of God’s coming future is acting simultaneously in and through the deeply flawed realities of the present human situation.

verse 4 in chapter 14, for instance: “Who are you to judge someone else’s servant? To his own kurios (master) he stands or falls. And he will stand, for the Kurios (Master or Lord) is able to make him stand” (NIV).

resolve is not incompatible with Christian humility.

For Paul, it is not God, but the curse of the Law that condemned Jesus.76 In his death, Paul declares, Jesus was giving himself over to the Enemy — to Sin, to its ally the Law, and to its wage, Death (Rom. 6:23; 7:8-11). This was his warfare. That is one of the most important reasons — perhaps the most important — that Jesus was crucified, for no other mode of execution would have been commensurate with the extremity of humanity’s condition under Sin.

the entire human race is heir to what John Henry Newman called a “vast primordial catastrophe,” and that only a stronger power from outside ourselves can repair the breach.

In other words, God’s righteousness involves not only a great reversal (“the first will be last”) but also an actual transformation and re-creation.

the central idea in the concept of justification (dikaios). The righteousness of God is the same as his power to make righteous — to rectify what is wrong.