Romans 3
Faithfulness of Godverses 1-8
What advantage then hath the Jew?
OR what profit is there of circumcision?
much every way – chiefly
because that unto them
were committed the oracles of God
FOR what if some did not believe?
shall their unbelief make the faith of God without effect?
GOD FORBID – YEA – let God be true
BUT every man a liar
As it is written
That you might be justified in your sayings
and might overcome when thou art judged
BUT IF our unrighteousness commend
the righteousness of God
What shall we say? Is God unrighteous who takes vengeance?
(I speak as a man)
GOD FORBID – FOR then how shall God judge the world?
FOR if the truth of God hath more abounded through my lie
unto HIS glory – Why yet am I also judged as a sinner?
AND not rather
(as we be slanderously reported and as some affirm that we say)
Let us do evil that good may come?
whose damnation is just
All humans are sinnersverses 9-18
What then? Are we better than they? NO in no wise
for we have before proved both Jews and Gentiles
that they are all under sin
As it is written
There is none righteous – no – not one
there is none that understand
there is none that seeks after God
They are all gone out of the way
they are together become unprofitable
there is none that does good – no – not one
their throat is an open sepulcher
with their tongues they have used deceit
the poison of asps is under their lips
whose mouth is full of cursing and bitterness
their feet are swift to shed blood
destruction and misery are in
their ways
and the way of peace have they
not known
there is no fear of God before their eyes
Purpose of the Law of Mosesverses 19-20
Now we know that what things soever the law says, it says to them who are
under the law – that every mouth may be stopped
and all the world may become guilty before God
Therefore by the deeds of the law there shall no flesh
be justified in HIS sight
for by the law is the knowledge of sin
Faith in Christ alone forgives sinverses 21-26
But now the righteousness of God without the law is manifested
being witnessed by the law and the prophets
even the righteousness of God which is
by faith of Jesus Christ
unto all and upon all them that believe
FOR there is no difference
for all have sinned
and come short of the glory of God
being justified freely by HIS grace through the redemption
that is in Christ Jesus
WHOM God hat set forth to be a propitiation
through faith in HIS BLOOD
to declare HIS righteousness for the remission of sins
that are past – through the forbearance of God
to declare- I say – at this time HIS righteousness
that HE might be just and the JUSTIFIER of
him which believes in Jesus
Good works cannot saveverses 27-31
Where is boasting then? It is excluded
By what law? of works? NAY
BUT by the law of faith
THEREFORE we conclude that a man is JUSTIFIED
by faith without the deeds of the law
Is HE the God of the Jews only?
Is HE not also of the Gentiles?
YES of the Gentiles also – seeing it is one God
which shall JUSTIFY the circumcision by faith
and uncircumcision through faith
Do we then make void the law through faith?
GOD FORBID – YEA – we establish the law
COMMENTARY:
DAILY SPIRITUAL BREAKFAST: Young Believers
: 12 They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one. (889 “unprofitable” [achreioo] means make useless, render unserviceable, become depraved, to be or become characterized as having no beneficial use or incapable of functioning usefully, become perverse, or corrupted)
DEVOTION: There are two directions people can go. They can either turn toward the LORD or continue in the direction they are going away from the LORD. Everyone born into the world is part of the family of the devil. There is none righteous no not one.
How can we say that? It is because Jesus said it to the religious leaders while HE was here on the earth. The Pharisees were telling Jesus that their father was Abraham and HE stated that their father was the devil. It really upset them but it was the truth because Jesus never lied. HE is God. They were religious but not true followers of the LORD.
So every human being has to realize where they are and find out how to turn toward the LORD. This only happens through the ministry of the Holy Spirit in the person’s life. The Holy Spirit is here in the world to convict of sin in those who are outside of Christ and those who are followers of Christ. HE shows those outside of Christ that they are headed in the wrong direction and gives them an opportunity to change direction. It is not easy to turn to follow the LORD but the Holy Spirit can give the courage to change directions.
Everyone one of our friends and family needs to make a choice regarding their relationship to the LORD. They have no excuse when then stand before God at the Great White Throne Judgment. HE will show them that they had a choice and they chose to continue to go away from HIM.
CHALLENGE: Our witness is very important to those we love in their decision making process.
DAILY SPIRITUAL LUNCH: Transitional Believers
: 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (1344 “justified” [dikaioo] means to render just or innocent, be righteous, free, put right with, vindicate, declare righteous, acquit, set free, remove guilt, treat as just, the act of clearing someone from transgression, think fit or to render righteous)
DEVOTION: What is our relationship to the Law of Moses or the Ten Commandments? Paul was saying that the Law of Moses was given to tell us what sin is in the sight of God. The Ten Commandments were given to show us that we can’t obey them all. Once we realize that we can’t keep the Law of Moses, we realize that there must be another way to heaven.
What is that way to heaven? It is only through the shed blood of Jesus Christ as our substitute. HE died for our sins. With HIS death the wrath of God was satisfied. All those who become followers of Jesus Christ will inherit eternal life in heaven.
Paul continues to show that all men are born in sin. All humans have a sin nature since Adam. There is NONE right with God, no not one. We are eternally separated from God until HE reaches down and calls us to follow HIM. We are not saved by our works but by FAITH in the atonement of the blood of Jesus Christ. God the Father looks at those who are followers of Christ through HIS shed blood. Our sins are washed away.
Once our sins are washed in the blood of Jesus HE can look at us and see HIS Son’s sacrifice. We are redeemed. We have the remission of sin. We are just as if we never sinned as far as HE is concerned.
HE was our propitiation or appeasing sacrifice. Without this sacrifice everyone would spend eternity in the Lake of Fire with the devil and his angels (demons). All those who reject the offer of salvation are going to go there. The sad truth is that a MAJORITY of those who have ever lived have rejected the offer of God. HE has no choice, due to HIS holiness, but to send them where they want to go – the Lake of Fire.
Many people think that they are keeping the Ten Commandments but with the redefinition of Christ in the Sermon on the Mount we find that we all break the Commandments. Keeping the Ten Commandments can save no one. WHY? Because no one can keep them. Remember they were given to show us God’s standard. We can’t meet God’s standard. Therefore we should be going to the lake of fire for eternity.
However, the death of Christ provided a way to enter heaven. Christ’s blood was the payment necessary for our salvation. Because of Christ’s blood we can be declared righteous. With Christ’s righteousness credited to our account we can spend eternity in heaven. Praise the LORD!!!
CHALLENGE: There are currently many books out there covering this subject, remember to read the Bible first. God has reckoned the blood of Christ to everyone who believes.
DAILY SPIRITUAL SUPPER: Mature Believers
: 23 For all have sinned, and come short of the glory of God. (5302 “come short” [hustereo] means lack, be behind, be destitute, to fail, devoid of, lack benefit, fail to obtain, or be in need)
DEVOTION: This verse states that all are sinners. There is not one person who ever lived except Christ that has not sinned. Sin has consequences not only here on earth but into eternity. Some people seem to get away with sin while they are living here on the earth but they will pay for eternity in the lake of fire reserved for the devil and his angels. The angels who fell before man will never have another opportunity to become followers of God. Those who die outside of Christ will not have another opportunity after death. Death is final for eternity to those who reject Jesus Christ. They fail to obtain life in heaven with God.
Works are what many religions teach will get individuals into heaven. Good works include giving money to the church or religious organization. They also include spreading the false message of the organization.
Many have been led astray from the genuine message of the Gospel of Jesus Christ. They are told that if they give their time, talent and treasure to the LORD they will make it into heaven. The problem is that is not enough.
What needs to be given to the LORD in order to get into heaven? Accepting the message of salvation given in the Gospel is the only way to heaven. There needs to be confession of sin and a turning to the LORD in repentance. It is the heart of the individual that God looks at in relationship to HIS Son.
God is not concerned with externals as a way to heaven. HE is looking at the heart of the individual. HE looks at our motives for our works. HE looks at our motives for our giving. HE wants us to serve HIM out of love and thankfulness.
Too many places of worship promise what they cannot give. Heaven is only given by Jesus Christ through HIS death on the cross for our sins. HE died on the cross was buried and came back to life through a resurrection from the dead. HE is alive.
We are to serve a living Savior by giving glory to God. If we are giving glory to God we will say “thank you” to God through our actions. Our actions will have the proper motive of giving glory to God only not glory for ourselves. Our whole desire is to advance HIS message around the world.
CHALLENGE: Remember that sin is in our nature but the LORD promises a new nature where HE can give us victory over temptation. We are no longer lacking the benefit of heaven for eternity.
: 26 To declare, I say, at this time his righteousness: that he might be just, and the JUSTIFIER of him which believes in Jesus. (1344 “Justifier” [dikaiow] means be freed, be righteous, to render righteous or such he ought to be, one to be righteous, declare righteous, put into a right relationship, to pronounce and treat as righteous, to acquit or to vindicate)
DEVOTION: God the Father sent God the Son into the world to save the world from sin. The only sacrifice that the Father could except for the sins of mankind was a perfect sacrifice. Jesus was the perfect sacrifice because HE was sinless. HE was the only one who could go to the cross in our place.
The Father can declare all those who follow Jesus Christ just in HIS sight because Jesus shed HIS blood in our place. HE was the perfect substitute for us. We couldn’t justify ourselves before God because we could never stop sinning on our own. We were born in sin and were going to die in sin if we never received the gift of justification from the Father because of HIS Son.
Our faith is the gift that God gave us and we give back to HIM every day of our life until HE comes or HE takes us in death. In the time between now and when we meet HIM in death we need to manifest our faith to others. They can see the change that has taken place in our life and ask us how they can change to become a follower of Christ.
Our responsibility is to inform them that they can’t change on their own but through the ministry of the Holy Spirit in their life. HE is given the moment a person changes direction to follow Christ.
CHALLENGE: It is through the ministry of the Holy Spirit that we can live a life that is pleasing to the LORD. We can’t do it on our own. We need the Holy Spirit active in our lives.
DISCIPLINES OF THE FAITH:
BODY
Chastity (Purity in living)
Fasting (Time alone with LORD without eating or drinking)
Sacrifice (Giving up something we want to serve the LORD)
Submission (Willing to listen to others and LORD)
Solitude (Going to a quiet place without anyone)
SOUL
Fellowship (Gathering together around the Word of God)
Frugality (wise use of resources)
Journalizing (Writing down what you have learned from the LORD)
Study and Meditation (Thinking through your study in the Word)
Secrecy (Doing your good deeds without others knowing but God)
SPIRIT
Celebration (Gathering around a special occasion to worship LORD)
Confession (Tell the LORD we are sorry for our sins on a daily basis)
Prayer (Conversation with God on a personal level)
Silence (Letting the LORD deal with some problems and needs)
Worship (Time to praise the LORD alone or in a group)
DOCTRINES OF THE FAITH:
Scripture (66 inerrant books of the Bible)
Oracles of God verse 2
As it is written (Psalm 51) verse 4
As it is written (Psalms) verse 10
Law says verse 19
Deeds of the law verses 20, 28
Law is the knowledge of sin verse 20
Witnessed by law and prophets verse 21
Void the law (God forbid) verse 31
Establish the Law verse 31
God the Father (First person of the Godhead)
God verses 2- 7, 11, 18, 19, 21- 23, 25, 29- 31
God forbid verses 4, 6
Vengeance verse 5
Judge verses 5, 7
God set forth verse 25
Forbearance of God verse 25
HIS righteousness verse 26
Just verse 26
Justifier verses 26, 30
God the Son (Second person of the Godhead –God/man, Messiah)
Judge verse 4
Jesus verses 22, 24, 26
Christ verses 22, 24
Faith in Jesus Christ verse 22
Redemption in Jesus Christ verse 24
Propitiation verse 25
HIS blood verse 25
HIS righteousness verse 25
God the Holy Spirit (Third person of the Godhead – our comforter)
Trinity (Three persons of the Godhead who are co-equal = ONE God)
Oracles of God verse 2
Faith of God verse 3
God be true verse 4
Righteousness of God verses 5, 21, 22
Truth of God verse 7
Fear of God verse 18
Glory of God verse 23
Forbearance of God verse 25
One God verse 30
Angels (Created before the foundation of the world – Good and Evil)
Man (Created on the sixth twenty-four hour period of creation)
World verses 6, 19
Gentile verses 9, 29
Uncircumcision verse 30
Sin (Missing the mark set by God on man and angels)
Unbelief verse 3
Liar verses 4, 7
Unrighteousness verse 5
Sinner verse 7
Slanderous verse 8
Evil verse 8
Damnation verse 8
Sin verses 9, 20, 23
None righteous verse 10
None that understands verse 11
None that seeks God verse 11
Gone their own way verse 12
Unprofitable verse 12
None that does good verse 12
Tongues uses deceit verse 13
Mouth full of cursing and bitterness verse 14
Shed blood verse 15
Destruction verse 16
Misery verse 16
Don’t know way of peace verse 17
No fear of God verse 18
Guilty verse 19
Boasting verse 27
Not saved by law verse 17
Not saved by works verse 17
Salvation (Provided by Christ’s death on the cross for our sins)
Believe verses 3, 22, 26
Faith verse 3, 22, 27, 28, 30, 31
Justified verse 4, 20, 24, 28
Good verse 8
Righteous verses 10, 21, 22
Way of peace verse 17
Fear of God verse 18
Grace verse 24
Redemption verse 24
Propitiation through faith verse 25
Remission verse 25
Forbearance verse 25
Justified by faith alone verse 28
Israel (Old Testament people of God)
Jew verses 1, 9, 29
Circumcision verse 1, 30
Committed the oracles of God verse 2
Church (New Testament people of God)
Last Things (Future Events)
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QUOTES regarding passage
3:21 The key is not found in securing one’s own righteousness by keeping the law, but in God imputing and crediting His own righteousness (His own moral excellence and virtue; … to those who have faith in His son. (p. 1748, The Moody Bible Commentary by Michael Rydelnik and Michael Vanlaningham – General Editors)
3:25–26 Verses 25–26 in the Greek text constitute one long relative clause that sets forth the redemptive work of God in and through Jesus Christ.
Of the several problems in this theologically rich section, none has received more attention than the meaning of the Greek word translated by the NIV as “sacrifice of atonement.” At the heart of the discussion is whether the term means “propitiation” (an appeasing of wrath) or “expiation” (a covering for sin).
Some scholars feel that since the appeasing of divine wrath is a pagan concept, it would not be appropriate to apply it to the God of the Judeo-Christian faith. Morris, a major proponent of the view that propitiation is the correct understanding, presents two major reasons for rejecting the arguments of those with that position: (1) the meaning of the word (“the removal of wrath”) and (2) the context (1:18–3:20) show that all are sinners and under the wrath of God. And if the term does not mean the removal of wrath, everyone is still under it. If the idea of the wrath of God does not necessarily carry with it any of the negative connotations of human anger, there should be no particular reason why the appeasing of divine wrath cannot be understood in the same way.
Although the term “propitiation” may not be the best translation, the Greek term is best understood as the placating of God’s wrath against sin. Thus, Jesus Christ is the one set forth20 by God as a propitiatory sacrifice to be received through faith. That sacrifice involved the death of his Son. Grammatically, “in his blood” may go with “sacrifice of atonement” or may complete the phrase “through faith.” Although the former probably is correct, in either case the meaning of the verse remains essentially the same.
In setting forth his Son as an atoning sacrifice, God demonstrates his justice. In his forbearance he had allowed sins of an earlier time to go unpunished. Some would argue that this amounts to a lack of justice on the part of God. A moral universe calls for sin to be punished. However, it was not neglect on God’s part but a decision to allow former sins to go unpunished for a period of time. Now, by sacrificing his Son, God demonstrates his righteous nature. He does what justice requires. There must be an atonement for sin. Christ on the cross is the sacrifice that satisfies the righteous nature of God and brings salvation to humankind. God’s righteousness is vindicated, and he is both just and the justifier of those who have faith in Jesus.22 The problem of how a holy God can receive into his presence those who by nature are unholy has been solved.
The redemptive work of God through his Son Christ Jesus is the most amazing event in the history of the universe. Never would such a plan have risen in the human mind. God brings a just sentence of death upon all, for all have sinned. He then provides a sinless sacrifice, his only Son, to atone for the unrighteousness of the wayward human race. From God’s standpoint forgiveness is freely offered. All that remains is for people to accept that forgiveness. The obligation is to believe, to trust in the redemptive work of Christ. The good news is good only to those who receive it. God offers his righteousness to those who will receive it, not as something to supplement their own good works but as a gift that alone can place them in a right standing with God. (Mounce, R. H. (1995). Romans (Vol. 27, pp. 116–118). Nashville: Broadman & Holman Publishers.)
For the shewing (προς την ἐνδειξιν [pros tēn endeixin]). Repeats point of εἰς ἐνδειξιν [eis endeixin] of 25 with προς [pros] instead of εἰς [eis]. At this present season (ἐν τῳ νυν καιρῳ [en tōi nun kairōi]). “In the now crisis,” in contrast with “done aforetime.” That he might himself be (εἰς το εἰναι αὐτον [eis to einai auton]). Purpose with εἰς [eis] to and the infinitive εἰναι [einai] and the accusative of general reference. Just and the justifier of (δικαιον και δικαιουντα [dikaion kai dikaiounta]). “This is the key phrase which establishes the connexion between the δικαιοσυνη θεου [dikaiosunē theou] and the δικαιοσυνη ἐκ πιστεως [dikaiosunē ek pisteōs]” (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Rom. 4:5). God’s mercy would not allow him to leave man to his fate. God’s justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man’s part. (Robertson, A. T. (1933). Word Pictures in the New Testament (Ro 3:26). Nashville, TN: Broadman Press.)
3:25b–26. God’s purpose in Christ’s death was to demonstrate His justice (i.e., God’s own judicial righteousness, dikaiosynēs; cf. comments on 1:17) because in His forbearance (anochē, “holding back, delay”) He had left the sins committed beforehand unpunished (cf. Acts 17:30). Why did God not always punish sins in the past? Does this mean He is not righteous after all? Previously Paul said God was forbearing because He wanted to lead people to repent (Rom. 2:4). Here God is said to be forbearing because He anticipated His provision for sins in the death of Jesus Christ. Such forbearance was an evidence of His grace (cf. Acts 14:16; 17:30), not of His injustice.
Paul was so insistent that God’s righteousness be recognized that (Rom. 3:26) he repeated (from v. 25) the words to demonstrate His justice (dikaiosynēs, “righteousness”). God’s purpose in the redemptive and propitiatory death of Jesus Christ was so that He could be seen to be just (dikaion, “righteous”) and the One who justifies (dikaiounta, “the One who declares righteous”) the man who has faith in Jesus. God’s divine dilemma was how to satisfy His own righteousness and its demands against sinful people, and at the same time how to demonstrate His grace, love, and mercy to restore rebellious, alienated creatures to Himself. The solution was the sacrifice of Jesus Christ, God’s incarnate Son, and the acceptance by faith of that provision by individual sinners. Christ’s death vindicated God’s own righteousness (He is just because sin was “paid for”) and enables God to declare every believing sinner righteous. (Witmer, J. A. (1985). Romans. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 451–452). Wheaton, IL: Victor Books.)
In perfect justice (vv. 25a–26). God must be perfectly consistent with Himself. He cannot break His own Law or violate His own nature. “God is love” (1 John 4:8), and “God is light” (1 John 1:5). A God of love wants to forgive sinners, but a God of holiness must punish sin and uphold His righteous Law. How can God be both “just and the justifier”? The answer is in Jesus Christ. When Jesus suffered the wrath of God on the cross for the sins of the world, He fully met the demands of God’s Law, and also fully expressed the love of God’s heart. The animal sacrifices in the Old Testament never took away sin; but when Jesus died, He reached all the way back to Adam and took care of those sins. No one (including Satan) could accuse God of being unjust or unfair because of His seeming passing over of sins in the Old Testament time. (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 524). Wheaton, IL: Victor Books.)
3:26 demonstration … of His righteousness. Through the incarnation, sinless life, and substitutionary death of Christ. just and the justifier. The wisdom of God’s plan allowed Him to punish Jesus in the place of sinners and thereby justify those who are guilty without compromising His justice. (MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ro 3:26). Nashville, TN: Thomas Nelson Publishers.)
3:26 to demonstrate his righteousness, for he himself is fair and just, and he declares sinners to be right in his sight when they believe in Jesus. Lit., “to show his righteousness in the present time, that he might be righteous and make righteous the one who has faith in Jesus.” The sacrificial death of Christ shows both the righteousness of God in punishing sin and the rightness of God in forgiving sinners who put their reliance in Jesus (cf. Schreiner 1998:198: “in the death of Jesus the saving and judging righteousness of God meet”). God’s forgiving grace does not compromise his holy justice. (Mohrlang, R., Gerald L. Borchert. (2007). Cornerstone biblical commentary, Vol 14: Romans and Galatians (p. 69). Carol Stream, IL: Tyndale House Publishers.)
Ver. 26. To declare, I say, at this time, his righteousness, &c.] This end is further explained, it being to declare the righteousness of God at this time, under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God: that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly. (Gill, J. (1809). An Exposition of the New Testament (Vol. 2, p. 439). London: Mathews and Leigh.)
“That he might be just, and the justifier of him which believeth in Jesus.” God does not overlook sin, but He forces it out into the open where He can deal with it in a way that honors His own righteous character.
Two of the great Old Testament offerings can be taken together to illustrate perfectly the transaction which takes place when a sinner accepts Christ as Saviour. These were the sin offering and the burnt offering. To some extent the ritual was similar in both sacrifices, for in both cases the offerer brought his lamb and placed his hands upon it to identify himself with the sacrifice. The typical meaning of the two sacrifices, however, was very different. In the sin offering, all the vileness of the sinner was transferred to the substitute; but in the burnt offering, all the virtue of the substitute was transferred to the sinner. Probably Paul had this in mind when, reminding the Corinthians of the significance of Calvary, he wrote: “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21). The cross of Calvary makes it possible for God to be both just and the Justifier.
Justification, however, is only for “him which believeth in Jesus.” This cannot be overemphasized. God justifies only those who believe in Jesus. Everybody believes in something or someone. Some people provide themselves with a stock of beliefs deliberately and systematically; others do so casually, even absent-mindedly. F. W. Boreham warns of the danger of selecting the articles of our faith on the same principle that we select articles of furniture. There is a possibility that we will just gather together a few agreeable conclusions, a fairly comfortable creed, a neat little stock of congenial beliefs and then lean back and congratulate ourselves on our discernment and good taste.[4] There is danger in believing a thing simply because it is convenient. The only belief that counts with God is belief in the Lord Jesus Christ. (Phillips, J. (2009). Exploring Romans: An Expository Commentary (Ro 3:26b). Kregel Publications; WORDsearch Corp.)
The fourth step in Paul’s exposition of God’s righteousness asserts that God’s way of justifying sinners maintains his justice and holiness (25b–26). The key to understanding these verses is to realize that ‘righteousness of God’ has a different meaning here than it has in vs 21–22. As in 3:5 (see the notes there), it refers to God’s faithfulness to his own person and word in a general sense. Hence the niv translates the dikaiosynē as ‘justice’ in both its occurrences in these verses. God has, in the past, ‘passed over’, failed to punish with full severity (paresis) the sins of his people. He has justified people like Abraham and David without extracting the full penalty for their sins. That penalty has now been paid by Christ on the cross, revealing God to be just both in his passing over of those sins committed beforehand (25b) and in his justification of sinners at the present time (26a). Thus, in a sentence that summarizes the whole paragraph, God is now seen to be the one is both just and the one who justifies those who have faith in Jesus (26b). James Denney provides his own beautiful summary of this paragraph: ‘There can be no gospel unless there is such a thing as a righteousness of God for the ungodly. But just as little can there be any gospel unless the integrity of God’s character be maintained. The problem of the sinful world, the problem of all religion, the problem of God in dealing with a sinful race, is how to unite these two things. The Christian answer to the problem is given by Paul in the words: “Jesus Christ whom God set forth a propitiation (or, in propitiatory power) in His blood” ’ (J. Denney, The Death of Christ [Tyndale, 1951], p. 98). (Moo, D. J. (1994). Romans. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., pp. 1129–1130). Leicester, England; Downers Grove, IL: Inter-Varsity Press.)
A. The righteousness of God through faith in Jesus Christ excludes boasting (3:21–31). Paul attests the inspiration and unity of Scripture by witnessing to the fact that “the Law and the Prophets testify” of a “righteousness from God, apart from law,” which “comes through faith in Jesus Christ to all who believe” (vv. 21–22). This righteousness of God is apart from law only in the sense that one is not hopelessly under its radical demands (as in Matt. 5:21–48), but Paul does not mean that the law is now discounted. The law reflects the righteousness of God and is personified in Jesus Christ himself who is the goal and fulfillment of the law (as we shall see in 10:4). Moreover, Paul distinctly says in 3:31 that faith does not nullify the law: “Not at all! Rather, we uphold the law.” There is nothing wrong with the law, which expresses the very heart and intention of God and is an eternal given; what is wrong are the human heart and intention. Again, Paul makes the point of the earlier section that “there is no difference, for all have sinned and fall short of the glory of God” (vv. 22–23). By this he is making a general statement about mankind and at the same time keeping his agenda with the Romans in the background, subtly reminding them that they, with all other believers, “are justified freely by his grace through the redemption that came by Christ Jesus” (v. 24), and that “this righteousness from God comes through faith in Jesus Christ to all who believe” (v. 22). No one, including the Roman Christians, has any cause for boasting (v. 27).
Is the phrase dia pisteōs Iēsou Christou (v. 22) to be translated “through faith in Jesus Christ” (so niv, Christ is the object of the believer’s faith) or “through the faith of Jesus Christ” (the believer trusts in the faith that Jesus himself had subjectively)? Although the latter has become popular with some interpreters and it can be granted that it is indeed the perfectly righteous faith of Jesus that is wholly in accord with the Father and the Spirit in the saving work of the divine family, the internal evidence counts against so translating the phrase in this passage. The same phrase (dia pisteōs) is used in verse 25 of “faith in his blood,” which is certainly the believer’s faith in the objective blood of Christ, for “God presented him as a sacrifice of atonement,” an important concept (cf. Lev. 17:11) which indicates that in Jesus Christ his Son God has graciously directed against himself his own righteous wrath which the sinner deserves, and so propitiates that wrath. In verse 26 it is God “who justifies those who have faith in Jesus” (ek pisteōs Iēsou), and in verse 30 “there is only one God, who will justify the circumcised by faith (ek pisteōs) and the uncircumcised through that same faith” (dia tēs pisteōs). Accordingly, while the faith of Jesus is surely a tacit assumption in Paul’s theology because it is the one instance in history in which the law is perfectly fulfilled, it is not the focus of attention here. Instead Paul concentrates on the fact that Jew and Gentile alike are saved not by their works but by their faith in the finished work of Christ. That is why boasting is excluded and why, paradoxically, the essential goodness of the law is established not on the principle of human effort but by the principle of faith (v. 27). Paul’s explicit mention of Jews and Gentiles, circumcised and uncircumcised (vv. 29–30), as both under faith again levels all believers in this new age and renders any sense of superiority wholly unacceptable, both in a general sense throughout the church and specifically among the Christians at Rome. The principle of faith apart from any human claim of effort is so fundamental that Paul proceeds to show that this was also true of Abraham who was, ironically, the father figure through whom the Jewish/Gentile separation originated but who was first and foremost the father of all who, like him, have faith in God’s unmerited grace. (Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Ro 3:21). Grand Rapids, MI: Baker Book House.)
FROM MY READING:
The Holy Spirit’s Ministry: God’s Fail-Safe Plan–Foreknowledge
“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” (Romans 8:29)
God “foreknew” everyone who would become His children. The Greek term is proginosko and is used only four other times in the New Testament. It means precisely as conveyed: “to know ahead of time.”
Paul used it in Acts 26:5 when he told Agrippa that the Jews “knew [him] from the beginning.” In Romans 11:2, Paul spoke of Israel whom God “foreknew,” and Peter insisted that the Lord Jesus was “foreordained before the foundation of the world” (1 Peter 1:20).
The common use, however, is illustrated in 2 Peter 3:17, where the twice-born are told: “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.”
The foreknowledge of God is very specific of every living creature. “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jeremiah 1:5). “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father” (Matthew 10:29).
“(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works but of him that calleth), it was said unto her, The elder shall serve the younger” (Romans 9:11-12).
Is it not affirming to know that “he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love” (Ephesians 1:4)?
(HMM III, The Institute for Creation Research)
THE HOLY SPIRIT AND COMMON GRACE
That was the true Light, which lights every man that comes into the world.
John 1:9
It is the Holy Spirit who is responsible for what is called common grace. Let me give you some definitions of what that means. Common grace is the term applied to those general blessings that God imparts to all men and women indiscriminately as He pleases—not only to His own people, but to all men and women, according to His own will. Or, again, common grace means those general operations of the Holy Spirit in which, without renewing the heart, He exercises a moral influence whereby sin is restrained, order is maintained in social life, and civil righteousness is promoted. That is the general definition.
The Holy Spirit has been operative in this world from the very beginning, and He has had His influence and His effect upon men and women who are not saved and who have gone to perdition. While they were in this life and world they came under these general, non-saving operations of the Holy Spirit. That is what we mean by common grace.
Now, how does the Holy Spirit do this? Well, there are various answers to that question. You will remember that we are told in the prologue of John’s Gospel about “the true Light, which lights everyman” (John 1:9). It does not matter how you translate that verse.“…the true Light, which lights every man that comes into the world,” says the King James Version; “the Light that lights every man was coming into the world,” says another. This light [that Christ puts in every person] is a kind of natural light, natural understanding. It is the light that is in the conscience, and there is that light of conscience in every person born into this world. Now that is one of the operations of the Holy Spirit in what is called common grace. It is a light that comes from Christ, because He is the Head of the human race, but it is the Holy Spirit who puts that light into everyone who is born.
A Thought to Ponder: Common grace is the term applied to those general blessings that God imparts to all men and women indiscriminately.
(From God the Holy Spirit, p. 24, by Dr. Martyn Lloyd-Jones)
Genesis 18
The birth of Isaac is promised.
INSIGHT
Don’t you love hospitality? Isn’t it a pleasant experience to enter someone’s home and feel welcome? Hospitality is the mark of an open and giving heart.
The secret to hospitality is love. If you love your guests and go out of your way to make them feel loved, you will be an exceptional host or hostess.
Hospitality is such an important Christian character trait that elders in the church must be “hospitable” (1 Timothy 3:2).
Abraham was a man given to hospitality. Likewise, hospitality should be a trait in our own lives. (Quiet Walk)
Good works should always be rooted in the good news of Christ’s death and resurrection, but I believe we are expecting too much from the “flow” and not doing enough to teach that obedience to the law – from a willing spirit, as made possible by the Holy Spirit – is the proper response to free grace. (p. 55)
HE (Jesus) wasn’t asking for sinless messiahs, but he expected that some men in the church would be examples of the qualities HE outlined. (p. 64)
Expecting perfection from ourselves or others is not what holiness is about. (p. 66)
To summarize, then, the Spirit is a light to us in three ways, (1) He exposes sin so that we can recognize it and turn away, (2) He illumines the Word so that we can understand its meaning and grasp its implications. (3) He takes the veil away so that we can see the glory of Christ and become what we behold. Or to put it another way, the Spirit sanctifies by revealing sin, revealing truth, and revealing glory. (p. 82)
(The Hole in our Holiness by Kevin DeYoung)
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