Author: iolaHC

I am an Artwork in progress

We Establish the Law

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Romans 3:29-31 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. 

‘Is he the God of the Jews only? is he not also of the Gentiles? … Do we then make void the law through faith?’ These questions are answered in Romans 3:29-31.

‘Circumcision by faith’ Colossians 2:11 talks about that we are made circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. Literally, in Him, you have been circumcised, not by cutting the flesh, but by the circumcision of Christ in putting off the body of sins of the flesh. Christ became circumcised and fulfilled all the law to become a true mediator between God and man. Now through Him, we are freed from all Mosaic Law observance and have been redeemed through the work of Christ on the cross (Col. 1:14, 20-25; 2:11-17; 1Pet. 2:24).

‘Make void’ [Greek: katargeo] to make useless; without effect; make of no effect (3:3; 4:14; Gal. 3:17; 5:4); come and bring to naught (1Cor. 1:28; 2:6); done away (1Cor. 13:10; 2Cor. 3:7, 3:11, 3:14); fail (1Cor. 13:8); cease (Gal. 6:11); vanish away (1Cor. 13:8); make void (Rom. 3:31); cumber (Luke 13:7); deliver (Rom. 7:6); loose (Rom. 7:2); put away (1Cor. 13:11); put down (1Cor. 15:24); destroy (Rom. 6:6; 1Cor. 6:13; 15:26; 2Thess. 2:8; Heb. 2:14); and abolish (2Cor. 3:13; Eph. 2:15; 2Tim. 1:10). It is clear from these passages that whatever is abolished is completely null and void. What is it here that is abolished? It is the law of commandments in decrees or the law of dogmatic commandments. The word for ordinances is dogma, translated “decree” (Luke 2:1; Acts 16:4; 17:7) and “ordinance” (Eph. 2:15; Col. 2:14). The law was made to expose sin (Rom. 3:19-20; 7:13; Gal. 3:19-25) and to keep the Jews a distinct people until Christ came. After that, it was no longer needed.

‘We establish the law’ Christianity establishes the law: By recognizing Christ as the subject of its rites and ceremonies (Luke 24:44; Col. 2:14-17; Heb. 8-10); by Christ fulfilling it (Mat. 5:17); by Christ ending it (10:4); by fulfilling in people the righteousness that the law demanded but could not give (8:3); by including its moral and spiritual principles in the New Testament (Heb. 8:6).

We Conclude

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Romans 3:26-28 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus. 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.

‘At this time his righteousness: that he might be just, and the justifier of him which believes in Jesus’ God is now ready to declare His readiness to impart His righteousness by faith to penitents and can now be just in justifying them by His grace (3:24-26).

‘Righteousness’ [Greek: dikaiosune] found 92 times and always translated “righteousness.” The English word is found 305 times in Scripture. It always means the doing of what is right. Fourteen facts about righteousness: Revealed in the gospel (1:17); not commended by unrighteousness (3:5); manifested apart from the law (3:21); witnessed by the law and prophets; freely given to all alike (3:22-25); imputed by faith without works or law (3:22; 4:3, 5, 13, 22). It is God’s righteousness in remitting sins through Christ (3:25; 1Jn. 1:9). It is Christ’s righteousness because He did all that was required of God to redeem people (5:18; 2Cor. 1:1-24). The medium of grace reign (5:21); a requirement of saints (6:13-20); and it produces life (8:10). The law required it, but could not give it (8:4; 9:31-32; 10:4-6); produced by the Holy Spirit (14:17). Conditions of receiving it (3:22; 4:1-5:11; 6:13-19; 8:1-10; 10:9-10).

‘Where is boasting then? … By what law? of works?’ Here (3:27-28) we have the second dialogue between Paul and the Jew. Paul has been proving from Romans 3:9 that the Jews are as guilty and condemned as the Gentiles and that both must be saved by the redemption in Christ. The Jew, finding his boasted religion of Romans 2:17-29 of no merit at all to save his soul, interrupts (as Paul anticipates) and asks, “Where does our boasting come in with such a program of salvation without works and the law? Have we no merit of our own? Do we not have anything accruing to us from our 1,700 years of circumcision and the Mosaic covenant?” Paul answers, “It is completely out-your boasting.” The Jew responds, “By what law? of works?” Paul says, “By the law of faith-you have sinned and you need forgiveness. The law of works cannot pardon. It requires obedience and only kills if transgressed. Faith alone in Christ will pardon and cancel the death penalty” (3:27-28; Eph. 2:8-9).

‘Boasting’ ten things that people boast about: bargains (Pro. 20:14); security (Pro. 27:1); religion (Rom. 2:17-29); strength (1Sam. 17:8-10); conquest (Isa. 10:8-16); gifts (Pro. 25:14); riches (Ps. 49:6); sins (Ps. 94:4); plans (Jas. 4:13-17); and power (Luke 10:17). The only boasting allowed is “in the Lord” (2Cor. 10:12-18).

‘Conclude’ to arrive at a judgement or opinion by reasoning. ‘That a man is justified by faith without the deeds of the law’ to be saved through faith in Christ’s atonement and not through the Law of Moses.

Justified Freely

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Romans 3:24-25 Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God has 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

‘Justified freely’ this means declaring not guilty; acquittal in the court of heaven. Three things that save the soul: being washed [Greek: apolouo, from apo] away from, and louo, to wash the whole being, not a part of it. It is used in Acts 22:16 of complete washing from sins; not by baptism, but by calling upon the name of the Lord, as in Joel 2:32; Acts 2:21 and Romans 10:9-14. Here it is used of complete washing from the sins of 1Corinthians 6:9-10 by calling on the name of Jesus Christ and by the Holy Spirit (1Cor. 6:11). The Greek word louo without the preposition apo, is used of washing from all sins (Rev. 1:5); the whole feet (John 13:10); the whole body (Acts 9:37; Heb. 10:22); the whole sow (2Pet. 2:22); and all the stripes of Paul and Silas (Acts 16:33). Sanctified [Greek: hagiazo] to hallow, consecrate, separate from sin unto God (John 17:17). Note how this is put before justification (1Cor. 6:11). Justified [Greek: dikaioo] to declare righteous or not guilty; justify. It is translated “freed from sin” (Rom. 6:7); “justifier” (Rom. 3:26); “be righteous” (Rev. 22:11); and “justify” 33 times. One is justified the moment he repents and is forgiven (Luke 18:14; Acts 13:39; Rom. 3:24, 28, 30; 4:5; 5:1, 9; 1Cor. 6:11; Gal. 2:16-17; 3:8, 24; Tit. 3:5-7).

‘Grace’ the unmerited love and favour of God to man (Ps. 84:11).

‘Redemption’ [Greek: apolutrosis] to redeem by paying the price (Ex. 21:8; Gal. 3:13); a deliverance by paying a ransom (1Tim. 2:6); deliverance from the penalty of sin, including forgiveness of sin (Rom. 3:24; Eph. 1:7, 14; 4:30; Col. 1:14; Heb. 9:15); and restoration of all creation from the curse (Rom. 8:23).

‘Set forth to be a propitiation through faith in his blood’ God has set forth, made, appointed, and published this sacrifice to be a propitiation, or covering for sin.

‘Propitiation’ this is the act of God whereby He becomes propitious or gracious to the sinner through Jesus Christ (Heb_9:5; 1Jn_2:2).

‘To declare his righteousness for the remission of sins’ Matthew 26:28; Ephesians 1:7; Colossians 1:20 and Revelation 1:5. God cannot declare any man righteous or remit one sin without faith in the atonement (Heb. 9:22; Eph. 1:7).

‘Sins that are past’ this refers to two things: Forgiveness of the sins of Old Testament saints (Rom. 3:25; Heb. 9:15). Forgiveness of past sins of each sinner that repents (Eph. 1:7; 1Jn. 1:9).

‘Forbearance of God’ [Greek: anoche] the self-restraint of God whereby He tolerates sinners and permits them to live to be saved (Rom. 2:4; 3:25; cp. Neh. 9:30).

Righteousness of God

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Romans 3:21-23 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 

‘Now the righteousness of God without the law is manifested, being witnessed by the law and the prophets’ Since the gospel has come and the New Testament has been made, people can be justified and made righteous without the law (Rom. 3:21-31). ‘The law and the prophets’ the name for what is known to us as the Old Testament.

‘Righteousness of God.’ Righteousness in the Bible means: The perfection of the divine nature, whereby God is most just and holy in Himself, and in all His dealings with His creatures (John 17:25). The clemency, mercy, and goodness of God (Deut. 2:25; Ps. 51:14). The faithfulness of God to His promises (Ps. 31:1; Isa. 42:6; 1 Cor. 10:12-13). “The righteousness of Christ” is the active and passive obedience of Christ, whereby He perfectly fulfilled the law, and propitiated the justice of God so that man could obey God and receive the righteousness which is by faith, and their persons be accepted of God and received to eternal glory (Dan. 9:24; Jer. 23:6; 1 Cor. 1:30). Uprightness and justice in dealing between men (Luke 1:75).  Holiness of life and conversation (1 Cor. 15:34). “The righteousness of God” is that righteousness which has been fully met and maintained in the atoning work of Christ on the cross, by which God is now able to save sinners and still be righteous in doing so (Rom. 1:17; 3:5, 21-22; 10:3). Under the law, God required righteousness from man, but the law instead of giving it to many only demonstrated that he was destitute of it and needed God’s righteousness, which He now freely gives under Grace.

‘Witnessed by the law and the prophets’ the rites and ceremonies of the law and the predictions of the prophets all testified of the great redemption in Christ that would justify people apart from both the law and the prophets (Psa. 16:8-11; Isa. 53:1-12; Luke 24:44; John 5:39; Col. 2:14-17; Heb. 8:1-10:23; etc.).

‘For there is no difference’ no difference whether Jew or Gentile (Rom. 1:16; 2:7-11; 1Cor. 12:13; Gal. 3:28).

‘All have sinned’ one must know and confess he is a sinner before he can be saved (Luke 13:3, Acts 2:38; 3:19; Rom. 10:9-10; 1Jn. 1:9).

The conclusion is that all have sinned (1:18-3:18, 23). All are guilty before God (3:19-20). The law cannot justify anyone (3:20). The law only condemns (3:20). God has provided redemption by faith in Jesus Christ (3:21-26). All boasting is excluded and man is helpless to save himself (3:27). People are justified only by accepting God’s plan of redemption (3:28). ‘Short of the glory of God’ this refers to original glory (Gen. 1:26-28; Psa. 8:1-9; Rev. 21-22).

The Knowledge of Sin

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Romans 3:11-20 There is none that understand, there is none that seek after God. They are all gone out of the way, they are together become unprofitable; there is none that do good, no, not one. Their throat is an open sepulchre; 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. Now we know that what things soever the law said, it said 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. 

‘They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one’ This is true of all people (Isa. 53:6; Rom. 1:21-32; 3:23; 5:12-21).

‘Unprofitable’ [Greek: achreioo] to make useless. The whole mass of mankind is as a slain, putrid mass thrown together in heaps.

‘Open sepulchre’ by malicious and cutting words they kill and bury the reputation of people. As a tomb is opened and the stench of putrefaction is unbearable, so their throats spue forth poison (3:13-14).

‘Asps’ [Greek: aspis] adder (Ps. 140:3; Deut. 32:33; Job 20:14-16; Isa. 11:8).

‘No fear of God before their eyes’ the same as in Romans 1:32. Not one charge is listed here but what can be traced in case histories of both Jews and Gentiles.

‘To them who are under the law: that every mouth may be stopped, and all the world may become guilty before God’ For fear the Jews might think Romans 3:10-18 do not apply to them, Paul here says that they apply to all under the law that every mouth might be stopped and the whole world becomes guilty before God. ‘By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin’ even if the Jews had not broken the law, they could not be justified. The law could only condemn, not justify (3:21-31; 7:7-25).

No One Is Righteous

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Romans 3:9-10 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 

‘What then? are we better than they? No, in no wise’ Paul states here clearly that the Jews do not have a better claim to the gospel than Gentiles. This is the last Jewish part of the dialogue of Romans 3:1-9. Paul answers that they have no more claim before God than Gentiles. The Jew has asked nine questions in this dialogue (3:1, 3, 5, 7, 9). Paul has answered them in verses 3:2, 4, 6, 8, 9.

‘Before proved both Jews and Gentiles, that they are all under sin’ in his last answer Paul comes back to the main subject of this section (Romans 1:18-3:20). The sum of the proof of world guilt: The 40 sins and the 20-fold apostasy of the Gentile world (1:18-32); an indictment of the self-righteous Jews who condemned the Gentiles, but were guilty of the same sins (2:1-2); impenitence of both Jews and Gentiles proved them sinners (2:3-6); the refusal of both classes in obeying the gospel (2:7-11); failure of both classes in walking in the light (knowledge of the Word) received (3:12-16); the Jews were exceedingly sinful because of their failure to live up to the law and superior advantages (2:17-29); the Jews were deeper sinners because of seeking excuses for their sinfulness contrary to the law and their own high profession of godliness (3:1-9).

‘Under sin’ sin is a real force that dominates and enslaves (5:12-21).

‘As it is written, There is none righteous, no, not one’ this passage (3:10-18) is from several Old Testament books on the same subject. Romans 3:10-12 are from Psalms 14:2-3; 52:2-4; Ecclesiastes 7:20. Romans 3:13-18 are from Psalms 5:9-10; 10:7; 36:1-2; 140:3; Isaiah 59:7-8.

‘There is none righteous’ having stated (3:9) that he had already proved both Jews and Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures which they could not deny. ‘Righteous’ no one is righteous in himself.

Just Damnation

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Romans 3:6-8 God forbid: for then how shall God judge the world? For if the truth of God has 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. 

‘God forbid’ this answers the questions of Romans 3:5, that sin is not necessary to magnify God. If so, then God would be unjust Himself and could not rightly be justified in judging the world. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner’ Resuming his argument (of Romans 3:5) if the truth of God is magnified through their lies, or if the faithfulness of God in showing mercy and keeping promises to their fathers is through their unfaithfulness, then why should they be condemned as sinners? Why should they be blamed for something that must contribute so much to the honour and glory of God? Paul questions the Jews way of thinking as most of them wanted to live in sin and justified this idolatry with Christ’s grace. ‘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’ the answer to Romans 3:7. And why do you not say, seeing you assume that sin is necessary to magnify God and His pardoning grace, that we will go along with the apostles and Christianity, for it has been reported that they teach the same doctrine of doing evil that good may come. If you believe this slanderous report of Christians, then why persecute them? Those who report such slander are liable to just damnation just as anyone today who claim that a Christian can continue in sin (1Jn. 3).

God’s Righteousness Upheld

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Romans 3:1-5 What advantage then has 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 thou might be justified in thy sayings, and might overcome when thou are 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) 

‘What advantage then has the Jew? or what profit is there of circumcision?’ Circumcision only profited if the law was kept (3:25).

‘Much every way: chiefly, because that unto them were committed the oracles of God’ This answers the questions of Romans 3:1. Being entrusted with the oracles of God and all the external advantages were not sufficient to save the soul (3:21-31; 4:1-25; 8:3-4; Gal. 3:10-14).

‘For what if some did not believe? shall their unbelief make the faith of God without effect?’ People’s unbelief cannot undo the effects of God’s faithfulness.

‘God forbid’ this answers the questions of Romans 3:3. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original language. In all other places, it is a cultural idiom of the King James translators expressing a strong negative. Literally, may it never be.

‘Let God be true, but every man a liar’ let no man say that God has failed in keeping His word with any man. Let man examine himself and his ways to see if he has not failed to meet conditions so God can fulfil His promise. ‘That thou might be justified in thy sayings, and might overcome when thou art judged’ quoted from Psalm 51:4.

‘Thou are judged’ when God is judged or when He judges man by man, He always comes out justified because He is faithful in all His ways (Ps. 119:86, 138; Deut. 7:9; 1Cor. 1:9; 10:13). ‘But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who takes vengeance? … 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 … Let us do evil, that good may come? … What then? are we better than they?’ Paul states that if their sins magnify the mercy and goodness of God then, the more wicked they are the more God can be glorified. If they thus glorify God, would He not be unjust in casting them off? It is only natural for Paul to reason this way for all his countrymen are involved. Typical how most people believe today: they think because Christ has died for their sin, they can continue therein. Nothing is more further from the truth, because Christ came to set us free from the bondage of sin not to provide a way for us to keep on living in sin (1Jn. 3).

Circumcision of the Heart

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Romans 2:25-29 For circumcision verily profit, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision do transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 

‘But if thou be a breaker of the law, thy circumcision is made uncircumcision’ Circumcision was only profitable if the law was kept. If Israel broke the law they were just as much uncircumcised as Gentiles, for this was a sign of keeping the Law of Moses. If Gentiles who were not circumcised in the flesh kept the law by nature (2:12-16), then, in reality, they were the circumcised ones (2:26-27), for circumcision was a rite representing something spiritual – the purification of the heart (Jer. 4:4-10; 9:26; Ezek. 44:7-9; Rom. 2:29).

‘Shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision does transgress the law?’ The Jews were quick to judge others because they saw themselves as privileged being God’s nation. They made the types (circumcision, sabbaths, sacrifices, the Law of Moses, etc.) that was given to them to illustrate what Christ came to do for mankind a religion instead of serving God Himself.

‘If it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?’ The question here was that if a Gentile who is not circumcised keeps the law and the Jews did not, are the Jews not condemned as sinners by the Gentile, even though the Jews were circumcised?

‘For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh’ a true Jew is not the one who is circumcised in the flesh, neither is true circumcision in the flesh. A true Jew is one that has inward circumcision of the heart and in the spirit and has more than an outward cutting in the flesh and a profession of truth. This does not teach that every Christian is a Jew, but to be a true Jew one must be of the seed of Abraham, and have circumcision of the heart, and be a child of the promise (2:28-29; 9:6-7).

As It Is Written

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Romans 2:21-24 Thou therefore which teach another, teach thou not thyself? thou that preach a man should not steal, do thou steal? Thou that say a man should not commit adultery, dost thou commit adultery? thou that abhor idols, dost thou commit sacrilege? Thou that make thy boast of the law, through breaking the law dishonour thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. 

‘Thou therefore which teach another, teach thou not thyself? thou that preach a man should not steal, do thou steal? Thou that say a man should not commit adultery, do thou commit adultery? thou that abhor idols, do thou commit sacrilege? Thou that make thy boast of the law, through breaking the law dishonour thou God?’ People are quick to teach others, while they don’t heed their own advice; they preach to others not to steal, commit adultery or have idols, but sin in the same ways. They boast in how they serve God but don’t obey simple commandments as given throughout the Word.

‘Abhor’ [Greek: bdelusso] only here and in Revelation 21:8 where it is translated abominable. ‘Commit sacrilege’ [Greek: hierosuleo] rob temples; use consecrated things for self. It is also the same as robbing God in Malachi 3:10-12.

‘Through breaking the law dishonour thou God’ one cannot boast of the law, and at the same break it and bring reproach upon God by living in open contradiction to your own profession. In Biblical times the high priesthood itself was an office bought and sold like other commodities. The rapine of Eli’s sons was carried on many generations by priests (1Sam. 2:22; Matt. 23:1-39). Their adultery and polygamy were scandalous. They were guilty of theft, treachery, adultery, murder, and all the sins of Romans 1:18-32; 2:1-29; 3:10-18.

‘For the name of God is blasphemed among the Gentiles through you, as it is written’ Ezekiel 36:20, 23 describes how Israel profaned God’s name under the heathen nations instead of representing Him as was their purpose.