Romans chapter 3
At the start of chapter three, Paul first takes time to clarify his view of the law, lest anyone accuse him of saying it is better to be without the law:
Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God (3:1-2).
Paul makes very clear that the law is advantageous and valuable, certainly not something negative. Israel was entrusted with the very Word of God, his instructions on how to live, and this gave them an advantage. In Second Timothy 3:16-17, Paul specifically tells us that all scripture, which at that time was only what we know as the Old Testament, is “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, fully equipped for every good work.” Thus, in the view of Paul, the law was very advantageous and confirms our assertion that Paul has retained his positive view of the Torah for the redeemed people of God. In fact, the Jew has a significant advantage over the Gentile because he knows the scriptures. If then knowing the scriptures, including the Torah constitutes an advantage in every way, why then would we Christians believe the law (Torah) is not for us as God's redeemed people?
Paul continues with the following:
Paul continues with the following:
What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? (3)
The reader may ask, “Unfaithful to what?” The context is the law, the "oracles of God" in verse two. Thus unfaithfulness means unfaithful to the Torah. In contrast, “The faithfulness of God” is synonymous with the truthfulness of his Word or, more specifically, the truthfulness of his law. Note how Paul equates God's faithfulness with his words, judgments, and law here:
Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged (3b-4).
Paul is quoting Psalm 51, which records David's heartfelt confession to God after his sin with Bathsheba:
Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment (Psalm 51:4).
Words and judgment both refer to the law, both in terminology and by context of both Romans and Psalm 51. God's faithfulness means that he will always act according to his true and righteous Word, which in this context means his law or commands. He will always do what he says he will do, and he is always just in doing so. He is faithful.
We might be tempted to partially dismiss the role of the Torah in this section, claiming faithfulness is purely relational and not bound up in commandments or law. Certainly, there can be no doubt that faithfulness is relational. Yet, within the relationship, there are agreements made so that it can function as intended. Let's consider marriage. At the start of marriage, there needs to be something promised, some type of agreement that is made. These are the wedding vows. If I am faithful to my wife it is because I am keeping my vows that I made at our wedding -- that she would be the only one, 'til death do us part, etc. If I break my vows, then I am unfaithful and our relationship suffers. In Jewish weddings, there is always a ketubah, or marriage contract, that specifies the duties of a husband and wife to each other. In the case of Israel, the Torah is the marital contract, or ketubah. The giving of the Torah at Sinai is understood to be a marriage ceremony by both Jews and many Christian Torah scholars. Thus, the law specifies the duties of God and his people within their covenantal relationship. Without the law, there is not a standard to which we promise to be faithful. Therefore, when discussing faithfulness, we cannot dismiss the role of the law (2-3).
God demonstrates his faithfulness by upholding his Word and performing his promises (blessings or curses), which, in this case, are contained in the “oracles of God” (2), the Torah. God goes out of his way to show he is faithful to his Word. We see the writer of Hebrews make the same case when he writes, "For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself" (Hebrews 6:13). God's Word is his standard of righteousness to which he is faithful.
But at Sinai, it wasn't only God that made a promise to be faithful. Israel also pledged, "All that the LORD has spoken we will do, and we will be obedient" (Exodus 24:7b). Israel, sadly, demonstrated unfaithfulness to their word, to their promise. Paul, realizing this, contrasts them and asks, “Does their faithlessness nullify the faithfulness of God?” Put another way, “What if some were unfaithful in keeping God's commands? Does their law-breaking somehow make God unfaithful, or unrighteous, in the giving of these commands?” to which he answers,
We might be tempted to partially dismiss the role of the Torah in this section, claiming faithfulness is purely relational and not bound up in commandments or law. Certainly, there can be no doubt that faithfulness is relational. Yet, within the relationship, there are agreements made so that it can function as intended. Let's consider marriage. At the start of marriage, there needs to be something promised, some type of agreement that is made. These are the wedding vows. If I am faithful to my wife it is because I am keeping my vows that I made at our wedding -- that she would be the only one, 'til death do us part, etc. If I break my vows, then I am unfaithful and our relationship suffers. In Jewish weddings, there is always a ketubah, or marriage contract, that specifies the duties of a husband and wife to each other. In the case of Israel, the Torah is the marital contract, or ketubah. The giving of the Torah at Sinai is understood to be a marriage ceremony by both Jews and many Christian Torah scholars. Thus, the law specifies the duties of God and his people within their covenantal relationship. Without the law, there is not a standard to which we promise to be faithful. Therefore, when discussing faithfulness, we cannot dismiss the role of the law (2-3).
God demonstrates his faithfulness by upholding his Word and performing his promises (blessings or curses), which, in this case, are contained in the “oracles of God” (2), the Torah. God goes out of his way to show he is faithful to his Word. We see the writer of Hebrews make the same case when he writes, "For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself" (Hebrews 6:13). God's Word is his standard of righteousness to which he is faithful.
But at Sinai, it wasn't only God that made a promise to be faithful. Israel also pledged, "All that the LORD has spoken we will do, and we will be obedient" (Exodus 24:7b). Israel, sadly, demonstrated unfaithfulness to their word, to their promise. Paul, realizing this, contrasts them and asks, “Does their faithlessness nullify the faithfulness of God?” Put another way, “What if some were unfaithful in keeping God's commands? Does their law-breaking somehow make God unfaithful, or unrighteous, in the giving of these commands?” to which he answers,
By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged." But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world? (4-6)
God's commands are true and justified, regardless of whether or not we obey them, and our disobedience only serves to show the goodness of the law. Let's say, for example, that you tell your child not to hit a sibling, and if he does, he will receive a time-out. You gave a command, and specified the consequence. Then, if your child hits his sibling, you are justified (righteous, which is the same word in the Greek) in punishing your child; you are blameless in your judgment to send him or her to time-out. The child cannot come back and justifiably say you are unfair or mean for giving him a consequence. The fault rests with them and you are faithful to your word.
Paul further anticipates the following response:
Paul further anticipates the following response:
But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just (7-8).
Some might say that since their own law-breaking serves to show the righteousness of God, then why not break the law all the more? It is interesting that Paul doesn't even bother to pick apart this argument as it is so absurd. How could one say that it is good to break God's law? Instead, he simply replies that those who say such have a just condemnation.
At this point, have we seen any indication that Paul believes it is no longer important to obey God's instructions, his law? Absolutely not! On the contrary, Paul upholds obedience to the law again and again, and says that those advocating lawlessness or lawbreaking are subject to God's just condemnation.
With this in mind, let's examine the next passage, which contains Paul's second use of the phrase “under the law" (en nomos).
At this point, have we seen any indication that Paul believes it is no longer important to obey God's instructions, his law? Absolutely not! On the contrary, Paul upholds obedience to the law again and again, and says that those advocating lawlessness or lawbreaking are subject to God's just condemnation.
With this in mind, let's examine the next passage, which contains Paul's second use of the phrase “under the law" (en nomos).
What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes.” Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God (9-19).
The point of this passage is clear: All have sinned, both Jews and Gentiles. No one, neither Jew nor Gentile, is righteous, for no one obeys God's commands perfectly, without fault. In this passage, Paul quotes multiple scripture passages (“As it is written . . .”). Why does he do this? Dunn answers,
The final nail in the coffin for any special pleading or defense is provided by a powerful string of quotations from the Jewish scriptures—entirely appropriate, since the only defense in view is the Jewish claim to special status and consideration before God. The point is given by v 19: the law speaks to those to whom it was given; and what does it say? That every one is unrighteous . . . no one within the law can claim to be righteous either because he is within the law or because (he thinks) he keeps the law (158).
The scriptures were given to the Jews, those “under the law” from chapter two. Here, Paul uses God's Word to prove to the Jews that all have sinned, Jews included; he reminds the Jews that the scriptures refer to them, as well as to Gentiles.
Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God (19).
The scriptures speak to the Jews (not just about the Gentiles) and thus every mouth (Jew and Gentile) is stopped and the whole world is held accountable. Dunn agrees, writing,
All that the law says, it says to those within the law; so when the law speaks a word of condemnation from which “not even one” can escape, it says it above all to the people of the law . . . The purpose of the catena [chain] of scriptural indictment, overwhelming in its sustained denunciation of human unrighteousness, is to silence all protest and any attempted self-defense, to make it clear that all the world without exception is answerable to God and liable to judgment . . . The people of Israel cannot distinguish themselves from the rest of the world or claim a national righteousness which makes them any less liable to judgment. And if the Jew can make no plea for special consideration, then no one can (ibid).
By using their own scriptures, Paul shows the Jews that they stand guilty, even though they possess the law. This very law testifies against them, so that everyone is held accountable to God, not just Gentiles.
Then, in the following verse, we see a shift in Paul's focus. Previously he has shown that being “under the law” (possessing the law, trusting in your election) does not give you special favor with God; now he focuses in on justification by “works of the law” because many who possessed the law were depending on the law for justification.
Then, in the following verse, we see a shift in Paul's focus. Previously he has shown that being “under the law” (possessing the law, trusting in your election) does not give you special favor with God; now he focuses in on justification by “works of the law” because many who possessed the law were depending on the law for justification.
For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin (20).
First, it is important to understand Paul's use of the phrase “works of the law.” Dunn argues that it is not referring to a doing of the law (cf. 2:13) but rather the external keeping of the law without an internal observance.
“Works of the law” are rather something more superficial, at the level of “the letter” (2:27, 29), an outward mark indicative of ethnic solidarity (2:28) (159).
To use Paul's language in chapter two, the works of the law refers to those who are circumcised in the flesh but not in the heart (2:25-29), who do not have the law written on their hearts (2:15).
Paul says no one will be justified by works of the law. A mere external keeping of the law does not make one righteous. The standard of righteousness is an internal obedience to God's law. Yet we see from the multiple quotations in 3:10-18, that no one meets this standard, Jews included. Paul stresses that all are under sin (9). If a person did perfectly observe the law (to include, most importantly, an internal observance), he would be “justified,” or in right standing before God because the law is God's standard of righteousness (2:13). However, Paul points out that the scriptures clearly say no one is righteous; neither Jew nor Gentile obeys the law perfectly. Rather, the law shows us our sin. Why? Because the law reveals God's instruction for his people, his standard of righteousness, and sin is by definition a violation of this instruction. In the string of quotations in verses 9-18, the reader becomes acutely aware that all people sin, whether they possess the law or not. All people violate God's instruction revealed in his law, all people fail to meet his standard. Therefore, through the law comes knowledge of sin.
This is a critical point for Paul's Jewish readers who are resting in their election for favor or justification. Remember from chapter two that trusting in Israel's possession of the law and/or circumcision is essentially trusting in their election. Basically Paul is saying, “You who trust in your possession of the law, do you not realize that, because you disobey God's law, then this law that you claim gives you favor in fact reveals your sin? And since you sin your works of the law cannot save you, for no one is righteous!”
Because (1) no one will be justified by works of the law and (2) no one is righteous in their heart (because we do not perfectly obey God's law), we (both Jew and Gentile) are in need of a righteousness from God apart from law.
Paul says no one will be justified by works of the law. A mere external keeping of the law does not make one righteous. The standard of righteousness is an internal obedience to God's law. Yet we see from the multiple quotations in 3:10-18, that no one meets this standard, Jews included. Paul stresses that all are under sin (9). If a person did perfectly observe the law (to include, most importantly, an internal observance), he would be “justified,” or in right standing before God because the law is God's standard of righteousness (2:13). However, Paul points out that the scriptures clearly say no one is righteous; neither Jew nor Gentile obeys the law perfectly. Rather, the law shows us our sin. Why? Because the law reveals God's instruction for his people, his standard of righteousness, and sin is by definition a violation of this instruction. In the string of quotations in verses 9-18, the reader becomes acutely aware that all people sin, whether they possess the law or not. All people violate God's instruction revealed in his law, all people fail to meet his standard. Therefore, through the law comes knowledge of sin.
This is a critical point for Paul's Jewish readers who are resting in their election for favor or justification. Remember from chapter two that trusting in Israel's possession of the law and/or circumcision is essentially trusting in their election. Basically Paul is saying, “You who trust in your possession of the law, do you not realize that, because you disobey God's law, then this law that you claim gives you favor in fact reveals your sin? And since you sin your works of the law cannot save you, for no one is righteous!”
Because (1) no one will be justified by works of the law and (2) no one is righteous in their heart (because we do not perfectly obey God's law), we (both Jew and Gentile) are in need of a righteousness from God apart from law.
But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus (21-26).
Note that this does not say we should live apart from law (that is, that we no longer need to obey it); rather, it is our righteousness that is apart from the law. In other words, since we do not obey the law perfectly, we need a righteousness that does not come from observing the law. And Paul reminds the readers that it is this righteousness, apart from law, that has been in place all along, which is why the Law and the Prophets bear witness to it (21). God knew from the beginning that our righteousness would not come from observing the law. Recall, this is not a new idea. Righteousness has always been by his grace through faith, as Paul will further demonstrate in chapter four.
Justification was never by works, neither for Jew nor Gentile. This is why God in his forbearance left the former sins unpunished until they could be laid upon our sacrifice of atonement, Christ Jesus (25). If justification before Christ was by works of the law, then no one before the time of Christ would have been justified, yet we know this is not the case. There was a justification by faith, as Paul clearly shows in the next chapter.
Paul continues his argument,
Justification was never by works, neither for Jew nor Gentile. This is why God in his forbearance left the former sins unpunished until they could be laid upon our sacrifice of atonement, Christ Jesus (25). If justification before Christ was by works of the law, then no one before the time of Christ would have been justified, yet we know this is not the case. There was a justification by faith, as Paul clearly shows in the next chapter.
Paul continues his argument,
Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith (27-30).
His point here, again, is not that keeping, or obeying, the law is bad, but rather that justification is by faith and not by works. Because of this, there is no boasting. Anticipating that some will twist this into saying we no longer need to observe God's law, Paul then states,
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law (31).
With all this said, does this mean, or infer that the Torah is “done away?” Or that Gentiles should not live according to God's instructions for a redeemed people? Does this infer that Israel is under law but Gentiles are under grace? Absolutely not! Paul's point is not that the law is done away, but rather that justification does not come from works. Pauline scholar Douglas Moo states in his commentary on Romans,
That Paul affirms here a continuing role for the law, despite its playing no part in justification, is clear (253).
Not once does Paul encourage his readers to set aside obedience to the law. Rather, he upholds obedience to the law.
Remember, Israel did not fall short because they had the law. Israel fell short for the same reason Gentiles fell short. Both rejected what they knew, or could have known, of God. Israel was to be a beacon of light to the nations, but instead, followed their sinful desires and rejected God's Word, preferring to be like the nations and follow their ways (Ezekiel 20:32). They established their own traditions, substituting them for the pure Word of God. Due to their disobedience and rejection of God's Word, they were cut off. You see, being entrusted with the Word of God did not make Israel better than the nations; it just gave them an advantage. But when they squandered it and rejected it, their advantage turned to disadvantage; their blessing turned to curse, and for the last two thousand years, as we discuss in the Galatians chapter, Israel has been living under the disciplinarian of God - his curses - in order to prompt them to repent. This is what Paul is speaking of in Romans 3:9-19.
So far, Paul is not teaching freedom from the law. As Dunn significantly points out (158), Paul's entire point is to demonstrate that all men are guilty before God and worthy of his wrath. Because of this guilt, justification cannot be by works, and so we have a justification apart from law, by faith.
Remember, Israel did not fall short because they had the law. Israel fell short for the same reason Gentiles fell short. Both rejected what they knew, or could have known, of God. Israel was to be a beacon of light to the nations, but instead, followed their sinful desires and rejected God's Word, preferring to be like the nations and follow their ways (Ezekiel 20:32). They established their own traditions, substituting them for the pure Word of God. Due to their disobedience and rejection of God's Word, they were cut off. You see, being entrusted with the Word of God did not make Israel better than the nations; it just gave them an advantage. But when they squandered it and rejected it, their advantage turned to disadvantage; their blessing turned to curse, and for the last two thousand years, as we discuss in the Galatians chapter, Israel has been living under the disciplinarian of God - his curses - in order to prompt them to repent. This is what Paul is speaking of in Romans 3:9-19.
So far, Paul is not teaching freedom from the law. As Dunn significantly points out (158), Paul's entire point is to demonstrate that all men are guilty before God and worthy of his wrath. Because of this guilt, justification cannot be by works, and so we have a justification apart from law, by faith.