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Romans Chapter
Three
Romans 3
Having established the great truth that God required real
moral goodness, he considers the position of the Jews. Could they not plead
special divine favour? Was there no advantage in Judaism? Surely there was,
especially in that they possessed the oracles of God. The ways of God were full
of blessing in themselves, although that did not change the immutable truths of
His nature. And if many among them had been unbelieving, this did not alter the
faithfulness of God; and the fact that the unbelief of many did but the more
demonstrate the faithfulness of God, who remained the same whatever they might
be, took nothing from the claims of righteousness. Unbelievers should be
punished according to what they were; it would but magnify the unfailing
faithfulness of God, which never failed, however unavailing it might be for the
mass of the nation. Otherwise He could judge no one, not even the world (which
the Jew was willing to see judged); for the condition of the world also enhanced
and put in evidence the faithfulness of God towards His people. If then the Jew
had advantages, was he therefore better? In no wise: all were shut up under
sin, whether Jew or Gentile, as God had already declared. [1]
The apostle now cites the Old Testament to prove this with regard to
the Jews, who did not deny it with regard to the Gentiles which he had already
also shewn. The law, says he, belongs to you. You boast that it refers to you
exclusively. Be it so: hear then what it says of the people, of yourselves. It
speaks to you, as you acknowledge. There is not then one righteous man among
you on whom God can look down from heaven. He quotes Psalm 14:2, 3; Isaiah
59:7, 8, to set forth the judgment pronounced on them by those oracles of which
they boasted. Thus every mouth was shut, and all the world guilty before God.
Therefore it is that no flesh can be justified before God by the law; for if
the world in the midst of darkness wallowed in sin, by means of the law sin was
known.
But now, without law, apart from all law, a righteousness
that is of God has been manifested, the law and the prophets bearing witness to
it.
Hence then we find not only the condition of the Gentiles
and of the Jews set forth, together with the great immutable principles of good
and evil, whatever might be the dealings of God, but the effect of the law
itself, and that which was introduced by Christianity as regarded
righteousness, altogether outside the law, although the law and the prophets
bore witness to it. In a word, the eternal truth as to sin and as to the
responsibility of man, the effect of the law, the connection of the Old
Testament with Christianity, the true character of the latter in that which
relates to righteousness (namely, that it is a thing entirely new and
independent), the righteousness of God Himself-the whole question between man
and God, with regard to sin and righteousness, is settled, as to its
foundation, in these few words. The manner of its accomplishment is now to be
treated of. [2] It is the righteousness of God by faith in
Jesus Christ. Man has not accomplished it, man has not procured it. It is of
God, it is His righteousness; by believing in Jesus Christ participation in it
is obtained. Had it been a human righteousness, it would have been by the law
which is the rule of that righteousness-a law given to the Jews only. But being
the righteousness of God Himself, it had reference to all; its range embraced
not the one more than the other. It was the righteousness of God "unto
all." A Jew was not more in relation with the righteousness of God than a
Gentile. It was in fact universal in its aspect and in its applicability. A
righteousness of God for man, because no man had any for God, it was applied to
all those who believe in Jesus. Wherever there was faith, there it was applied.
The believer possessed it. It was towards all, and upon all those who believed
in Jesus. For there was no difference: all had sinned, and outside the glory of
God, [3] deprived of that glory, were justified
freely by His grace, through the redemption that is in Christ Jesus. Whether a
Jew or a Gentile, it was a sinful man: the righteousness was the righteousness
of God; the goodness of God was that which bestowed it, redemption in Christ
Jesus the divine means of having part in it. [4] Before the accomplishment of this
redemption, God, in view of it, had in patience borne with the faithful, and
His righteousness in forgiving them was now clearly manifested. But, further,
the righteousness itself was manifested: we come to Christ as a propitiatory
that God has set forth before men, and we find on it the blood which gives us
free access to God in righteousness,-God whose glory is satisfied in the work that
Christ Jesus has accomplished, His blood upon the mercy-seat bearing witness
thereof. It is no longer "forbearance"-righteousness is manifested,
so that God is seen to be righteous and just in justifying him who is of faith
in Jesus. Where then is boasting? For the Jews boasted much in reference to the
Gentiles-self-righteousness always boasts: it is not a law of works that can
shut it out. Man justifying himself by his works would have something to boast
in. It is this law of faith, this divine principle on which we are placed,
which shuts it out: for it is by the work of another, without works of law,
that we through grace have part in divine righteousness, having none of our
own.
[5] -the
God of the Jews only? No, He is also the God of the Gentiles. And how? In
grace: in that it is one God who justifies the Jews (who seek after
righteousness) on the principle of faith, and-since justification is on the
principle of faith-the believing Gentiles also by faith. Men are justified by
faith; the believing Gentile then is justified. With regard to the Jew, it is
the principle which is established (for they were seeking the righteousness).
With regard to the Gentile, since faith existed in the case supposed, he was
justified, for justification was on that principle.
Is it then that faith overturned the authority of law? By no means. It
established completely the authority of law; but it made man participate in
divine righteousness, while acknowledging his just and total condemnation by
the law when under it-a condemnation which made another righteousness
necessary, since according to the law man had none-had none of his own. The law
demanded righteousness, but it shewed sin was there. If righteousness which it
demanded had not been necessary, when it failed to produce it in man, there was
no need of another. Now faith affirmed this need and the validity of man's
condemnation under law, by making the believer participate in this other
righteousness, which is that of God. That which the law demanded it did not
give; and even, because it demanded it, man failed to produce it. To have given
it would have effaced the obligation. God acts in grace, when the obligation of
the law is fully maintained in condemnation. He gives righteousness, because it
must be had. He does not efface the obligation of the law, according to which
man is totally condemned; [6] but,
while recognising and affirming the justice of that condemnation, He glorifies
Himself in grace by granting a divine righteousness to man, when he had no
human righteousness to present before God in connection with the obligations
imposed on him by the law. Nothing ever put divine sanction on the law like the
death of Christ, who bore its curse, but did not leave us under it. Faith does
not then annul law; it fully establishes its authority. It shews man
righteously condemned under it, and maintains the authority of the law in that
condemnation, for it holds all who are under it to be under the curse. [7] The
reader will remark that what is distinctly set forth to the end of this third
chapter is the blood of Christ as applying itself to the sins of the old man,
hence making forgiving a righteous thing, and the believer clear from sins,
because cleared by Christ's blood. This met all the guilt of the old man.
We now enter on another aspect of that which justifies,
but still proves sins; not yet, however, putting us in a new place-that of
resurrection, in connection with, and consequent on, this.
[1] Note
here a very important principle, that there are positive advantages of
position, where there is no intrinsic change. Compare chapter 11:17, and 1
Corinthians 10.
[2]
Chapter 3:21 reverts in fact to chapter 1:17; what comes between is the
demonstration of the ground of chapter 1:18, which made the righteousness of
verse 17 imperatively necessary.
[3]
Remark here how, God being revealed, sin is measured by the glory of God. We
are so used to read this that we overlook its force. How strange to say,
"and come short of the glory of God!" Man might say, Why, of course
we have; but, morally speaking, this has been revealed, and if one cannot stand
before it, according to it, we cannot subsist before God at all. Of course it
is not of His essential glory-all creatures are short of that, of course-but of
that which was fitting for, according to, could stand in, His presence. If we
cannot stand there, fitly "walk in the light as God is in the light,"
we cannot be with God at all. There is no veil now.
[4] To
shew how complete is this instruction of Paul's, I give here a summary of its
elements. In itself it is the righteousness of God, without law, the law and
the prophets bearing witness to it: as to its application, the righteousness of
God by faith in Christ Jesus unto all, and upon all them that believe. Christ
is proposed as the propitiatory by faith in His blood, to shew forth this
righteousness by the remission of past sins (of the Abrahams, etc.) according
to the forbearance of God; but to shew it forth in the present time, in order
that He may be just, and justify those who believe in Jesus.
[5] See
here again how God is brought out in Himself. Compare Matthew 15:19-28.
[6] The
law is the perfect rule of right and wrong for every child of Adam in itself,
though only given to the Jews. But it was not arbitrary. It took up all the
relationships in which men stood, gave a perfect rule as to them, and the
sanction of God's authority to them, with a penal sanction. But now we have
something much higher, not what man ought to be, but God Himself glorified.
[7]
Hence those who put Christians under law do not maintain its authority; for
they hold them exempt from its curse, though they break it.
── John Darby《Synopsis of Romans》
Romans 3
Chapter Contents
Objections answered. (1-8) All mankind are sinners.
(9-18) Both Jews and Gentiles cannot be justified by their own deeds. (19,20)
It is owing to the free grace of God, through faith in the righteousness of
Christ, yet the law is not done away. (21-31)
Commentary on Romans 3:1-8
(Read Romans 3:1-8)
The law could not save in or from sins, yet it gave the
Jews advantages for obtaining salvation. Their stated ordinances, education in
the knowledge of the true God and his service, and many favours shown to the
children of Abraham, all were means of grace, and doubtless were made useful to
the conversion of many. But especially the Scriptures were committed to them.
Enjoyment of God's word and ordinances, is the chief happiness of a people. But
God's promises are made only to believers; therefore the unbelief of some, or
of many professors, cannot make this faithfulness of no effect. He will fulfil
his promises to his people, and bring his threatened vengeance upon
unbelievers. God's judging the world, should for ever silence all doubtings and
reflections upon his justice. The wickedness and obstinate unbelief of the
Jews, proved man's need of the righteousness of God by faith, and also his
justice in punishing for sin. Let us do evil, that good may come, is oftener in
the heart than in the mouth of sinners; for few thus justify themselves in
their wicked ways. The believer knows that duty belongs to him, and events to
God; and that he must not commit any sin, or speak one falsehood, upon the
hope, or even assurance, that God may thereby glorify himself. If any speak and
act thus, their condemnation is just.
Commentary on Romans 3:9-18
(Read Romans 3:9-18)
Here again is shown that all mankind are under the guilt
of sin, as a burden; and under the government and dominion of sin, as enslaved
to it, to work wickedness. This is made plain by several passages of Scripture
from the Old Testament, which describe the corrupt and depraved state of all
men, till grace restrain or change them. Great as our advantages are, these
texts describe multitudes who call themselves Christians. Their principles and
conduct prove that there is no fear of God before their eyes. And where no fear
of God is, no good is to be looked for.
Commentary on Romans 3:19,20
(Read Romans 3:19,20)
It is in vain to seek for justification by the works of
the law. All must plead guilty. Guilty before God, is a dreadful word; but no
man can be justified by a law which condemns him for breaking it. The
corruption in our nature, will for ever stop any justification by our own
works.
Commentary on Romans 3:21-26
(Read Romans 3:21-26)
Must guilty man remain under wrath? Is the wound for ever
incurable? No; blessed be God, there is another way laid open for us. This is
the righteousness of God; righteousness of his ordaining, and providing, and
accepting. It is by that faith which has Jesus Christ for its object; an
anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ
as a Saviour, in all his three anointed offices, as Prophet, Priest, and King;
trusting in him, accepting him, and cleaving to him: in all these, Jews and
Gentiles are alike welcome to God through Christ. There is no difference, his
righteousness is upon all that believe; not only offered to them, but put upon
them as a crown, as a robe. It is free grace, mere mercy; there is nothing in
us to deserve such favours. It comes freely unto us, but Christ bought it, and
paid the price. And faith has special regard to the blood of Christ, as that
which made the atonement. God, in all this, declares his righteousness. It is
plain that he hates sin, when nothing less than the blood of Christ would
satisfy for it. And it would not agree with his justice to demand the debt,
when the Surety has paid it, and he has accepted that payment in full
satisfaction.
Commentary on Romans 3:27-31
(Read Romans 3:27-31)
God will have the great work of the justification and
salvation of sinners carried on from first to last, so as to shut out boasting.
Now, if we were saved by our own works, boasting would not be excluded. But the
way of justification by faith for ever shuts out boasting. Yet believers are
not left to be lawless; faith is a law, it is a working grace, wherever it is
in truth. By faith, not in this matter an act of obedience, or a good work, but
forming the relation between Christ and the sinner, which renders it proper that
the believer should be pardoned and justified for the sake of the Saviour, and
that the unbeliever who is not thus united or related to him, should remain
under condemnation. The law is still of use to convince us of what is past, and
to direct us for the future. Though we cannot be saved by it as a covenant, yet
we own and submit to it, as a rule in the hand of the Mediator.
── Matthew Henry《Concise Commentary on Romans》
Romans 3
Verse 1
[1] What
advantage then hath the Jew? or what profit is there of circumcision?
What then, may some say, is the advantage of
the Jew, or of the circumcision - That is, those that are circumcised, above
the gentiles?
Verse 2
[2] Much every way: chiefly, because that unto them were committed the oracles
of God.
Chiefly in that they were intrusted with the
oracles of God — The scriptures, in which are so great and
precious promises. Other prerogatives will follow, Romans 9:4-5. St. Paul here singles out this by
which, after removing the objection, he will convict them so much the more.
Verse 3
[3] For
what if some did not believe? shall their unbelief make the faith of God
without effect?
Shall their unbelief disannul the
faithfulness of God — Will he not still make good his promises
to them that do believe?
Verse 4
[4] God
forbid: yea, let God be true, but every man a liar; as it is written, That thou
mightest be justified in thy sayings, and mightest overcome when thou art
judged.
Verse 5
[5] But if our unrighteousness commend the righteousness of God, what shall we
say? Is God unrighteous who taketh vengeance? (I speak as a man)
But, it may be farther objected, if our
unrighteousness be subservient to God's glory, is it not unjust in him to
punish us for it? I speak as a man - As human weakness would be apt to speak.
Verse 6
[6] God
forbid: for then how shall God judge the world?
God forbid — By
no means. If it were unjust in God to punish that unrighteousness which is
subservient to his own glory, how should God judge the world - Since all the unrighteousness
in the world will then commend the righteousness of God.
Verse 7
[7] For
if the truth of God hath more abounded through my lie unto his glory; why yet
am I also judged as a sinner?
But, may the objector reply, if the truth of
God hath abounded - Has been more abundantly shown.
Through my lie — If
my lie, that is, practice contrary to truth, conduces to the glory of God, by
making his truth shine with superior advantage.
Why am I still judged as a sinner — Can this be said to be any sin at all? Ought I not to do what would
otherwise be evil, that so much "good may come?" To this the apostle
does not deign to give a direct answer, but cuts the objector short with a
severe reproof.
Verse 8
[8] 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.
Whose condemnation is just — The condemnation of all who either speak or act in this manner. So the
apostle absolutely denies the lawfulness of " doing evil," any evil,
"that good may come."
Verse 9
[9] 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;
What then —
Here he resumes what he said, verse 1. Romans 3:1.
Under sin —
Under the guilt and power of it: the Jews, by transgressing the written law;
the gentiles, by transgressing the law of nature.
Verse 10
[10] As
it is written, There is none righteous, no, not one:
As it is written —
That all men are under sin appears from the vices which have raged in all ages.
St. Paul therefore rightly cites David and Isaiah, though they spoke primarily
of their own age, and expressed what manner of men God sees, when he
"looks down from heaven;" not what he makes them by his grace.
There is none righteous — This is the general proposition. The particulars follow: their
dispositions and designs, Romans 3:11,12; their discourse, Romans 3:13,14; their actions, Romans 3:16-18; Psalms 14:1, etc.
Verse 11
[11]
There is none that understandeth, there is none that seeketh after God.
There is none that understandeth — The things of God.
Verse 12
[12] They
are all gone out of the way, they are together become unprofitable; there is
none that doeth good, no, not one.
They have all turned aside — From the good way.
They are become unprofitable — Helpless impotent, unable to profit either themselves or others.
Verse 13
[13]
Their throat is an open sepulchre; with their tongues they have used deceit;
the poison of asps is under their lips:
Their throat — Is
noisome and dangerous as an open sepulchre. Observe the progress of evil
discourse, proceeding out of the heart, through the throat, tongue, lips, till
the whole mouth is filled therewith.
The poison of asps —
Infectious, deadly backbiting, tale-bearing, evil-speaking, is under (for honey
is on) their lips. An asp is a venomous kind of serpent. Psalms 5:9; Psalms 140:3.
Verse 14
[14]
Whose mouth is full of cursing and bitterness:
Cursing —
Against God.
Bitterness —
Against their neighbour. Psalms 10:7.
Verse 15
[15]
Their feet are swift to shed blood:
Verse 17
[17] And
the way of peace have they not known:
Of peace —
Which can only spring from righteousness.
Verse 18
[18]
There is no fear of God before their eyes.
The fear of God is not before their eyes — Much less is the love of God in their heart. Psalms 36:1.
Verse 19
[19] Now
we know that what things soever the law saith, it saith to them who are under
the law: that every mouth may be stopped, and all the world may become guilty
before God.
Whatsoever the law —
The Old Testament.
Saith, it saith to them that are under the
law — That is, to those who own its authority;
to the Jews, and not the gentiles. St. Paul quoted no scripture against them,
but pleaded with them only from the light of nature.
Every mouth —
Full of bitterness, Romans 3:14, and yet of boasting, Romans 3:27.
May become guilty —
May be fully convicted, and apparently liable to most just condemnation. These
things were written of old, and were quoted by St. Paul, not to make men
criminal, but to prove them so.
Verse 20
[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.
No flesh shall be justified — None shall be forgiven and accepted of God.
By the works of the law — On this ground, that he hath kept the law. St. Paul means chiefly the
moral part of it, Romans 3:9,19; Romans 2:21,26; etc. which alone is not
abolished, Romans 3:31. And it is not without reason, that
he so often mentions the works of the law, whether ceremonial or moral; for it
was on these only the Jews relied, being wholly ignorant of those that spring
from faith. For by the law is only the knowledge of sin - But no deliverance
either from the guilt or power of it.
Verse 21
[21] But
now the righteousness of God without the law is manifested, being witnessed by
the law and the prophets;
But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed.
Without the law —
Without that previous obedience which the law requires; without reference to
the law, or dependence on it.
Is manifested — In
the gospel. Being attested by the Law itself, and by the Prophets - By all the
promises in the Old Testament.
Verse 22
[22] 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:
To all —
The Jews.
And upon all —
The gentiles That believe: for there is no difference - Either as to the need
of justification, or the manner of it.
Verse 23
[23] For
all have sinned, and come short of the glory of God;
For all have sinned — In
Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful
actions.
And are fallen short of the glory of God — The supreme end of man; short of his image on earth, and the enjoyment
of him in heaven.
Verse 24
[24]
Being justified freely by his grace through the redemption that is in Christ
Jesus:
And are justified —
Pardoned and accepted.
Freely —
Without any merit of their own.
By his grace —
Not their own righteousness or works.
Through the redemption — The price Christ has paid.
Freely by his grace —
One of these expressions might have served to convey the apostle's meaning; but
he doubles his assertion, in order to give us the fullest conviction of the
truth, and to impress us with a sense of its peculiar importance. It is not
possible to find words that should more absolutely exclude all consideration of
our own works and obedience, or more emphatically ascribe the whole of our justification
to free, unmerited goodness.
Verse 25
[25] Whom
God hath 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;
Whom God hath set forth — Before angels and men.
A propitiation — To
appease an offended God. But if, as some teach, God never was offended, there
was no need of this propitiation. And, if so, Christ died in vain.
To declare his righteousness — To demonstrate not only his clemency, but his justice; even that
vindictive justice whose essential character and principal office is, to punish
sin.
By the remission of past sins — All the sins antecedent to their believing.
Verse 26
[26] To
declare, I say, at this time his righteousness: that he might be just, and the
justifier of him which believeth in Jesus.
For a demonstration of his righteousness — Both of his justice and mercy.
That he might be just — Showing his justice on his own Son. And yet the merciful justifier of
every one that believeth in Jesus. That he might be just - Might evidence
himself to be strictly and inviolably righteous in the administration of his
government, even while he is the merciful justifier of the sinner that
believeth in Jesus. The attribute of justice must be preserved inviolate; and
inviolate it is preserved, if there was a real infliction of punishment on our
Saviour. On this plan all the attributes harmonize; every attribute is
glorified, and not one superseded no, nor so much as clouded.
Verse 27
[27] Where
is boasting then? It is excluded. By what law? of works? Nay: but by the law of
faith.
Where is the boasting then of the Jew against
the gentile? It is excluded. By what law? of works? Nay - This would have left
room for boasting.
But by the law of faith — Since this requires all, without distinction, to apply as guilty and
helpless sinners, to the free mercy of God in Christ. The law of faith is that
divine constitution which makes faith, not works, the condition of acceptance.
Verse 28
[28]
Therefore we conclude that a man is justified by faith without the deeds of the
law.
We conclude then that a man is justified by
faith — And even by this, not as it is a work, but
as it receives Christ; and, consequently, has something essentially different
from all our works whatsoever.
Verse 29
[29] Is
he the God of the Jews only? is he not also of the Gentiles? Yes, of the
Gentiles also:
Surely of the gentiles also — As both nature and the scriptures show.
Verse 30
[30]
Seeing it is one God, which shall justify the circumcision by faith, and
uncircumcision through faith.
Seeing it is one God who — Shows mercy to both, and by the very same means.
Verse 31
[31] Do
we then make void the law through faith? God forbid: yea, we establish the law.
We establish the law — Both the authority, purity, and the end of it; by defending that which
the law attests; by pointing out Christ, the end of it; and by showing how it
may be fulfilled in its purity.
── John Wesley《Explanatory Notes on Romans》
Chapter 3. The Sin of All
The Principle
of Observing the Law
The Principle of Faith
I. Sophistry of
Refusing to Confess Sins
II. Conviction
Under the Law
III.
Righteousness Apart from Law
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Three general Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand the particulars of God's righteousness: grace, redemption, propitiation, faith in Jesus, and justification 2) To see the difference between a law of works and the law of faith SUMMARY
As Paul continues to demonstrate the Jews' need of salvation, he proceeds to answer questions that he envisions protesting Jews might ask. He explains the advantage of being a Jew, the faithfulness of God in spite of the Jews' unbelief, and the right of God to condemn theunrighteousness of man even though it magnifies His Own righteousness(1-8). Though the Jews had the advantage of possessing the oracles ofGod, Paul still concludes that the Jews as well as the Gentiles are insin and proves his conclusion by listing a series of Old Testamentscriptures that speaks to those under the Law (the Jews) as sinners(9-19). His conclusion: a law (like the Law of Moses) could not save,but only reveal the knowledge of sin; a point he will elaborate upon in chapter seven (20). Paul now carefully begins to explain the "good news" of God's plan of salvation. Apart from law, yet witnessed by the Law and the Prophets, God's way of making man right through faith in Jesus Christ is now made clear, and made available to all who believe, whether Jew or Greek, forall have sinned (21-23). This justification of man is explained in terms of redemption, made possible through the blood of Christ, and offered to those who have faith in Christ. It also demonstrates how God can be both "just" (whotakes seriously the sins of mankind) and "a justifier" (who is able to forgive sinners). God is able to do this by offering Christ's blood as a propitiation to those who have faith (24-26). This "justification" is a gift of God's grace to those who have faith, which prevents anyone from boasting as though they through the works of a law deserved it (27-30). This does not void the need for law, butrather meets the requirement of law (31). OUTLINE (adapted from Jim McGuiggan)
I. THE JEWS' NEED OF SALVATION (1-20)
A. THE JEWISH ADVANTAGE (1-2) 1. In many respects (1) 2. Especially in having the "Oracles of God" (2) B. ANSWERS TO POSSIBLE OBJECTIONS (3-8) 1. Unbelieving Jews will not make the faithfulness of God without effect (3-4) 2. God is right to be angry, even if "unrighteousness" demonstrates His Own righteousness (5-6) 3. Though sin might increase God's truth and give Him glory, people will still be judged for their sins (7-8) C. THE JEWS INDICTED AS SINNERS BY THEIR OWN SCRIPTURES (9-20) 1. Despite advantages, Jews like Greeks are under sin (9) 2. Biblical proof (10-18) 3. Application and conclusion (19-20) a. The Law condemns all, especially to whom it was given (19) b. Law cannot justify, but only reveal the knowledge of sin (20) II. THE PROVISION: JUSTIFICATION BY FAITH (21-31)
A. GOD'S RIGHTEOUSNESS REVEALED (21-23) 1. Apart from law, but witnessed by the Law (21) 2. A righteousness through faith in Jesus (22a ) 3. For all who believe, for all have sinned (22b-23) B. GOD'S RIGHTEOUSNESS EXPLAINED (24-26) 1. Justification by grace through redemption in Christ (24) 2. Jesus' blood offered by God as a propitiation through faith (25a ) 3. This demonstrates God's righteousness toward the one who has faith in Jesus (25b-26) C. IMPLICATIONS OF GOD'S RIGHTEOUSNESS (27-31) 1. Boasting on man's part is excluded (27a ) 2. For justification is based on faith, not deeds of law (27b-28) 3. God is God of Jews and Gentiles, for He justifies both by faith (29-30) 4. This does not void the need for law, but rather meets the requirements of law (31) WORDS TO PONDER
redemption - "a releasing, a payment for a ransom; refers to being
released from the guilt of sin by the blood of Christ" justified - "a legal term, indicating a verdict of 'not guilty'; in
regards to sin, he who is justified is not held accountable for his sins" propitiation - "used to refer to an offering designed to appease; God
offers the blood of Christ to appease for man's sins" sin - "a missing of the mark" (Ro 3:23) -- "a breaking of the law"
(1 Jn 3:4) REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- The Jews' Need Of Salvation (1-20) - The Provision: Justification By Faith (21-31) 2) What advantage was there in being a Jew? (2)
- They possessed the revealed oracles of God 3) What comes through law? (20)
- The knowledge of sin 4) What came apart from law? (21)
- The righteousness of God (God's way of justifying sinful man) 5) Who has sinned? (23)
- All have sinned 6) What is the gift of God's grace? (24)
- Being justified through the redemption that is in Christ Jesus 7) How is God appeased for our sins? (25)
- Through the blood of Jesus Christ 8) How does man receive justification from God? (28)
- By faith 9) How does "justification by faith" relate to the principle of law?(31)
- It does not void the need for law, but rather supports the demand of law
The Righteousness Of God Revealed (Ro 3:21-31)
INTRODUCTION
1. A major theme in the book of Romans is the righteousness of God... a. It is mentioned in connection with the gospel of Christ - Ro 1:16-17
b. It is the major subject of discussion in chapters 1-11 2. The phrase "righteousness of God" can be understood in two ways... a. God's own personal righteousness (i.e., His justice) b. God's system of making man righteous (i.e., forgiving man of sin) -- Both concepts are addressed in the book of Romans, but the latterin particular
3. In chapters 1-3, Paul describes man's need for righteousness... a. How the Gentiles are in need of salvation - Ro 1:18-2:16 b. How the Jews are in need of salvation - Ro 2:17-3:20 -- Concluding that all the world is guilty, even Israel Law - Ro 3:19-20
[But now in our text (Ro 3:21-31), Paul explains how the righteousnessof God has been revealed. It was revealed in part even...]