Part 1 of this Blog series evaluated the Universalist contention that the atoning death of Christ will eventually save all humanity—Inclusivity—as opposed to traditional Evangelic Christianity, which maintains the fundamental position that salvation by faith in Jesus Christ alone is the only way—Exclusivity. The apparent “really good news” is promulgated by the Christian Universalist Association, which contends that there is overwhelming evidence that ultimately “all” are reconciled to God through Christ Jesus. Others claim that salvation cannot be confined to the boundaries of Christianity and declare all religions equally valid—Pluralism. An example is Stravinskas[1] who promulgates that “Men may be saved in any religion if they are sincerely following the voice of conscience”—Pluralism. This error isolates and inflates two verses in the Book of Romans with a universalist hermeneutic (2:14–16; 5:12–21). Stravinskas’s argument that if people follow their conscience, they will be saved is based on 2:14–16. Pluralistic Universalists justify their view as follows: all people have a sense of God’s moral requirements because they do by nature what the Law requires (v. 14). Consequently, they can act according to the Law from their God-given consciences (v. 15); thus, all can attain salvation on the day of judgment (v. 16).
Does an interpretive analysis of the passage in biblical context, Paul’s flow of thought, and the overarching message of the Book of Romans support such an interpretation?[2]
Paul’s argument in the broader section (Rom 1:18–3:20) of where the text resides deals with the universal nature of sin. Paul’s argument serves to illustrate the universal nature of sin and guilt—all people (3:9–20), both Gentiles (1:18–32) and Jews (2:1–3:8). Furthermore, the section context (2:1–16) emphasizes God’s righteous judgment and impartiality, irrespective of ethnicity—Jews and Gentiles—not salvation. Meaning that all—Jews and Gentiles— “have sinned and fall short of the glory of God,” (3:23 NASB95). God’s solution (3:21–5:21) is that all can be declared righteous before God by his grace through the redemption that is offered in Christ Jesus (3:24). Paul’s point is that there is no difference between Jews and anyone else; the gospel message, when accepted, is inclusive, meaning it saves all people without distinction, not that every single person without any exception is redeemed. The interpretation of any of the texts in the section (1:18–3:20) must be in harmony with those in 1:16–17 and 3:22, where Paul insists that the righteousness from God is a blessing bestowed only on those who exercise faith in Jesus Christ alone for salvation. God’s promise of justification is fulfilled in Jesus Christ (3:21–26)—it is divine grace for both Jew and Gentile (3:27–31) and is only realized through faith (4:1–25). Therefore, this study’s findings align with traditional evangelic Christianity’s position throughout church history: we are only saved when we respond to God’s grace in personal faith in Christ Jesus alone.
Furthermore, the context of the whole book of Romans strongly implies that eternal life is not a reward for right living; that would contradict many other Scriptures in the book, which clearly state that salvation is not by works but by God’s grace for those who, in personal faith, accepted the atonement provided by Jesus Christ alone at the cross (5:1; 6:23; 9:32; 10:9–10; 11:6). Therefore, God judging Jews and Gentiles according to works that reveal their heart is not the same as proclaiming that God’s standard for judgment is good works. Similarly, 2:14–15 cannot be used to substantiate that Gentiles, who have never accepted the gospel, will be saved based on their obedience to their conscience because this would also be salvation by works, which again is not in harmony with the teaching of the rest of the book Romans.
Conscience is a function of the mind that is part of the image of God in humanity and refers to an active and discerning awareness of what is morally right and wrong (2: 15). It urges humankind to do what he knows to be correct and refrain from doing what is incorrect. However, it is unlikely that Paul is implying that the testimony of human conscience is a perfect moral compass to the extent that it is adequate to render human beings accountable to God because elsewhere, Paul indicates that the conscience is not a reliable gauge of morality as it is distorted by sin (1 Cor 8:7, 10; 10:29; 1 Tim 4:2; Titus 1:15.)[3][4] Therefore, everyone needs to trust in God so that Jesus’ atonement may purify their consciences from sin and guilt ( Heb 9:14). Witmer[5] confirms that although conscience is an essential part of humanity and sufficient to render people accountable to God, it is not a reliable compass of morality or able to save humanity.
Interpreting the section in its literary context demonstrates that we must reject that Paul is advocating Universalism unless we assume Paul was incoherent and inconsistent in his theological thought throughout the book. In Romans, Paul invites us to examine the sin in our lives, challenges superficial Christianity, and demonstrates the universal need to accept the gospel of grace provided in Christ and appropriated by faith alone.
Many ignore the gospel’s challenge in today’s postmodern world. Some see no need to rely on God’s merciful provision in Jesus Christ. Such false confidence may be based on all forms of religious activity divorced from a genuine relationship with God in Christ. Others distort the gospel and claim immunity from judgment because of an overly simplistic view of God’s love and grace, ignoring God’s justice and righteous final judgment.
This Blog articulates two vital points: (1) The accountability of the interpreter to analyze the literary context of the text in investigation to unpack the author-intended meaning and (2) the necessity to refute the “spirit of our age” that promotes works-based salvation and religious pluralism.
Witmer, John. 1985. “Romans.” The Bible Knowledge Commentary: An Exposition of the Scripture, edited by John Walvoord, Roy Zuck, 435–503. Wheaton, IL: Victor Books.
Schreiner, Thomas. 2008. “Romans.” The ESV Study Bible, edited by Lane Dennis, 2151–2158. Wheaton, IL: Crossway Bibles.
Pfandl, Gerhard. n.d. “Romans 2 and the Salvation of the Heathen.” Online article. Accessed from https://adventistbiblicalresearch.org
Stern, David. 1989. Jewish New Testament Commentary. Clarksville, TN: Jewish New Testament Publications.
[1] (Cited in Pfandl, n.d. 1)
[2] A further underlying issue that the skeptics often raise is the question of what about the tribesman on an island who has not even heard of the Bible or been presented with the gospel? Stern (1992, 225) makes an interesting observation about the common objection that God would be unfair to judge such people: Skeptics often raise the issue not out of concern for the lost heathen but as a dodge to justify their unbelief. The very form of the question assumes that God is unjust and not worthy of their trust and that such people are innocent, and that God is the guilty party, erroneously assuming that any are innocent (Rom 1:20 rebuttals this assertion).
[3] Scripture mentions that conscience is capable of being good (Acts 23:1; 1 Tim 1:5, 19) as well as clear (Acts 24:16; 1 Tim 3:9; 2 Tim 1:3; Heb 13:18). However, it is also capable of being corrupted (Titus 1:15), guilty (Heb 10:22), seared (1 Tim 4:2) and weak (1 Cor 8:7, 10, 12).
[4] (Schreiner 2008, 2160)
[5] (Witmer 1985, 446–447)
