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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...]