Tag: Jews

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).

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).

Behold

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Romans 2:17-20 Behold, thou are called a Jew, and rest in the law, and make thy boast of God, And know his will, and approve the things that are more excellent, being instructed out of the law; And are confident that thou thyself are a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which has the form of knowledge and of the truth in the law. 

‘Thou are called a Jew’ Paul now openly deals with the Jew asserting that his superior knowledge, privileges, and calling only serve to condemn him more than Gentiles who obey the law of nature. ‘Rest in the law’ they trusted in the law for salvation.

‘And know his will, and approve the things that are more excellent, being instructed out of the law’ the Jews knew God’s will for them: that they had to represent Him on earth under all the Gentiles in serving Him as the only God and by living in obedience according to His Word while receiving the many blessings and promises that was given to them. Doing so would lead others to repentance just as we today as individual parts of the body of Christ are commanded to do.

‘Are confident that thou thyself are a guide of the blind, a light of them which are in darkness’ as God’s representatives on earth, they were to guide the blind (unsaved) through the light (Word) in the darkness (sinful world). 

‘An instructor of the foolish, a teacher of babes, which has the form of knowledge and of the truth in the law.’ again, it is stated that the Jews were to instruct and teach the Gentile nations in the things they received from God.

Romans 1-8 proves that God’s grace extends to both Jews and Gentiles who believe. In Romans 9-11 shows why the Jews were rejected and cut off by God and why and how the Gentiles were called and elected to partake of gospel benefits. The fall of the Jews was not in itself the reason for the salvation of the Gentiles. They were to be saved whether the Jews accepted or rejected the gospel (Gen. 12:1-3; Rom. 4:1-25; Gal. 6:8-10).

No Longer in Ignorance

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John 9:32-41 Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and does thou teach us? And they cast him out. Jesus heard that they had cast him out; and when he had found him, he said unto him, Does thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him. And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If you were blind, you should have no sin: but now you say, We see; therefore your sin remain. 

The blind man that was healed by Jesus, was cast out contrary to the agreement of the Jews (John 9:22) -for crossing religious leaders by taking a stand for what was right. His crime was being an honest man, true to his convictions. There were three grades of ex-communication: The niddin, pronounced for 30 days during which offenders were prohibited from public worship, were not allowed to shave, and were required to wear garments of mourning; the cherem, pronounced on those who continued in rebellion. The offender was formally cursed, was excluded from all interaction with other people, and was prohibited from entering the temple or a synagogue; the shammatha, pronounced on those who persisted in rebellion. They were cut off from all connection with the Jewish people and were consigned to utter perdition.

‘For judgment I am come’ referring to the effect of His coming. Rejection of Him will bring judgment. John 12:47 refers to the object of His coming. He came to save, but if men will not have salvation they will finally be judged (John 3:16-20).

‘That they which see not might see; and that they which see might be made blind’ the idea here is that the people became this way, little by little until they were past normal, vigorous obedience to truth and righteousness.

The Jews claimed to see and therefore refused to admit or repent from their sins. Jesus explained to them that if they were really ignorant they would have no sin, but they were no longer in ignorance. They rejected Christ through enmity so their sin remained.

I am the Light of the World

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John 8:12-20 Then spake Jesus again unto them, saying, I am the light of the world: he that follow me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bear record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but you cannot tell whence I come, and whither I go. You judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me bear witness of me. Then said they unto him, Where is thy Father? Jesus answered, You neither know me, nor my Father: if you had known me, you should have known my Father also. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. 

‘Then spake Jesus again unto them’ this statement proves that Jesus had been speaking to the Jews but was interrupted by the scribes and Pharisees who brought the woman to Him. ‘I am the light of the world: he that follows me shall not walk in darkness, but shall have the light of life’ The Jews added a ninth day to the feast on which they lit a lamp, putting it in the chest instead of the sacred books to illustrate Proverbs 6:23 and Psalm 119:105. Christ could have alluded to this, as well as to scriptures referring to the Messiah as a light from Isaiah 9:2; 49:6 and 60:1.

The Pharisees accused Jesus of testifying of Himself and made Him off as a liar. Jesus answered them by saying that He did bear record of Himself and that it was the truth because He knew where He came from and where He was going. He accused them of judging after the flesh; but that He didn’t and when He did judge, His judgement was true because He was not the only judge, but also the Father who has sent Him (Acts 17:32; Rom. 2:16).

It is also written in the Law (also called the Pentateuch or five books of Moses) that the testimony of two men is true. See Deuteronomy 17:6; 19:15 and 2 Corinthians 13:1. Jesus counted Himself as one witness and His Father as another.

‘Where is thy Father?’ If they truly knew Jesus, they would have known His Father. They really did not know Him as they claimed. A person cannot know one or the other without knowing both, for no man can come to Christ unless he is drawn by the Father (John 6:37, 39, 44). Eternal life is to know both (John 17:2-3; 1Jn. 5:20).

Jesus taught in the treasury many times (Mark 12:41; Luke 21:1; John 8:20). It was in the court of women. It had 13 chests, the 13th one for the women to put their offerings in. The other 12, which had the names of the 12 sons of Jacob on them, were for the men’s offerings.

‘For his hour was not yet come’ – they laid no hands on Him because they were powerless to arrest Him, not being permitted by God.

In the Midst of the Feast

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John 7:9- 15 When he had said these words unto them, he abode still in Galilee. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. Then the Jews sought him at the feast, and said, Where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, No; but he deceive the people. Howbeit no man spoke openly of him for fear of the Jews. Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marvelled, saying, How know this man letters, having never learned?

After Jesus’ brothers spoke to Him to go to the feast, He stayed in Galilee for about four days and then went up in the middle of the feast. Any godly man who was seeking to save the lost instead of seeking worldly fame and popularity would want to stay away from the ever changeable mobs. The Rabbinical law required Him to be there the first day, for the performance of many of the rites; but as they were mostly human invention, He would not have thought them proper to attend.

The ‘Jews sought him’ – that is, the rulers of the Jews who were seeking to destroy Him. From the following verses it is clear that many were for Him, but would not openly take a stand for Him for fear of the rulers (vv. 12-13, 30-32, 40-53).

‘How know this man letters, having never learned?’ Most people could not read or write in Bible times, that’s why they gathered at the temple so that a priest could read from the scrolls. Jesus knew their Scriptures, traditions, history and future better than all others combined. (Luke 2:42-47). He had great knowledge and wisdom from God  and could read from a young age (Isa. 11:2; 42:1; 50:6; 61:1; Luke 2:40, 52; John 7:16; 8:28, 47; 12:49; 14:10, 24; 17:8).

Believe on Him

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John 6:36-40 But I said unto you, That you also have seen me, and believe not. All that the Father give me shall come to me; and him that come to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which see the Son, and believe on him, may have everlasting life: and I will raise him up at the last day. 

‘That you also have seen me, and believe not’ Jesus explains to the Jews that God, and not Moses, gave the bread to the Israelites, but the Jews have seen Him multiply bread and do all kinds of signs and they still refuse to believe (trust) in Him. They only followed Jesus from sensual motives (John 6:26-27).

The thirteenth New Testament prophecy is constantly being fulfilled in ‘All that the Father gives me shall come to me, and him that comes to me I will in no wise cast out’ When one ‘comes to’ it means to come in faith, repenting and turning to Christ with a whole heart, giving up sin, and consecrating himself forever to God and His Word and His will (Rom. 10:9-10; 2Cor. 7:10; 1Jn. 1:9; Acts 2:38-39; 3:19).

The fourteenth New Testament prophecy – ‘And this is the Father’s will… that of all which he hath given me I should lose nothing, but should raise it up again at the last day….that every one which sees the Son, and believes on Him, may have everlasting life; and I will raise him up at the last day’ – is being fulfilled and will be completely fulfilled in the resurrection (1Thess. 4:16-17; 1Cor. 15:23, 51-58).

The ‘last day’ is used six times of which five times refers to the last day of redemption of the righteous when their bodies will be fully redeemed (John 6:39-40, 44, 54; 11:24), and of the last day when the wicked will be resurrected and judged (John 12:48; Rev. 20:11-15).

Search the Scriptures

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John 5:39-47 Search the scriptures; for in them you think you have eternal life: and they are they which testify of me. And you will not come to me, that you might have life. I receive not honour from men. But I know you, that you have not the love of God in you. I am come in my Father’s name, and you receive me not: if another shall come in his own name, him you will receive. How can you believe, which receive honour one of another, and seek not the honour that come from God only? Do not think that I will accuse you to the Father: there is one that accuse you, even Moses, in whom you trust. For had you believed Moses, you would have believed me: for he wrote of me. But if you believe not his writings, how shall you believe my words? 

Jesus accused the Jews of searching the Scriptures because they think they can find eternal life therein, whereas the Scriptures testify of Jesus giving eternal life to those who believe He is from the Father, yet the Jews rejected Him and thus they searched in vain. ‘Testify of me’ – His “works” were only indirect testimonies; the Father Himself has given direct testimony concerning Jesus (John 5:30-37; Mat. 3:17; 17:5). That kind of testimony cannot be derived by the Jews, for they have never heard the Father’s voice; (John 5:37) neither do they have the direct witness of the Spirit as all believers have, for they do not have His Word in them and they refuse to believe in Christ whom the Father has sent (John 5:38, 40). Yet there is one form of direct testimony of Jesus that they (and all others) can know – that is, if you will search the Scriptures.

Christ has never sought men’s honour – Greek: doxa, meaning approval or praise. The eleventh New Testament prophecy in John that is unfulfilled: ‘I am come in my Father’s name, and you receive me not: if another shall come in his own name, him you will receive.’ All Christ’s works were done in the name of His Father (John 10:25). The future Antichrist will be received by the Jews and they will make a seven-year covenant with him (Dan. 8:25; 9:27). Just as so many come today in Christ Jesus’ name as deceivers (Matt. 24:5, 11, 24) and they have so many followers, yet He will at the time of judgement send them away (Matt. 7:22-23) for misusing His name and His Word (2Tim. 4:2-4).

Christ warned the Jews that they must not think He will have to accuse them, they considered Him an enemy, but Moses whom they trusted as a friend will accuse and condemn them in the judgment day.

‘But if you believe not his writings, how shall you believe my words?’ Here Christ bears full testimony to the divine authorship and authority of the Pentateuch. He also affirms that no man can believe His words if he does not believe Moses’ writings, for they confirm each other.