Romans Chapter 3
Jewish Objections/Questions Answered (3:1-8)
The Privileges of the Jews
Question: If Jews aren't saved (have special privileges) because of they are descendants of Abraham, then what is the benefit of being Jewish?
Response: The Jews have been entrusted with the very words of God (vs 2)
Note to me: I'm not sure whare I pulled these notes. I have a feeling I was just creating a "parking lot space" to park these notes so that I could take this into considersation later???
Here are some reference points to use in considering the different theologies:
Dispensationalism vs Covenant
What is covenant theology?
What is reformed theology?
If we adhere to covenant theology which does not like to distinguish between Israel and the church and if Israel and the church are forever fused into one entity, and if all the promises of God to Israel are thus ‘spiritually fulfilled’ in the church, Paul would nearly have to agree that Judaism offers no benefit any longer to the Jew.
It would be inadequate for Paul to say that it was a privilege to be a Jew because they were formerly the custodians of God’s revelation. What profit is that to the Jew now? The advantage of being a Jew is that God still has promises, yet unfulfilled, for the nation Israel and they will be literally consummated.
The Jew, then, has been entrusted with divine revelation, some of which has been fulfilled, but much of which is still to come. It is in these, as yet, unfulfilled promises that the Jew can take heart.
The Unfaithfulness of the Jews
Question: Will the unfaithfulness of the Jews nullify God's faithfulness in keeping His promises? (vs 3)
Response: Not at all, for God must be true to Himself, even though every man is a liar. God must be faithful, even if every man is unfaithful (vss. 4-5). So the true Jew can glory in the future blessings of God on the nation of Israel and can rely on the faithfulness of God, which is unaffected by man’s sinfulness.
If Man’s Sin Glorifies God, Why Does God Punish Him? (3:5-8)
Question: If man’s sin provides the backdrop which accents the righteousness of God, then God is exalted and glorified by man’s sin. If that were true, why, then, should God punish me for my sin, when I am really causing God’s glory to abound?
Response: The Jews were unanimous in their commitment to the fact that God should judge the sins of the Gentiles. Paul simply takes his opponent to the illogical conclusion of his self-defense by pointing out that if God were to follow this principle He would judge no one, even the Gentiles.
The Bad News: All Under Sin (3:9-18)
The Jews, then, do possess unique and unfulfilled promises to look forward to as a nation. These privileges should not in any way give the false hope of special privilege so far as their standing before the judgment bar of God is concerned. Concerning the matter of personal righteousness before God, the Jew is just as lost, just as condemned as the Gentile.
To summarize and emphasize the condemnation of both Jew and Gentile, Paul draws together a series of quotations, primarily from the Psalms, all of which substantiate his contention that no man can win God’s approval by means of his own righteousness.
The force of these verses is that man can never be pronounced righteous in the eyes of God. He does not seek God; he is incapable of knowing God, and he does not do good. This is not to say that a man never does any thing good and kind for his fellow-man. Paul is not saying that men have no good thoughts or aspirations as judged by men. He is saying that man has nothing to commend himself to God. Man is incapable of doing anything to please God and to earn His approval, for man is born an enemy of God. Man is in no condition to stand before a righteous and holy God and claim a righteousness worthy of eternal life.
The Role of the Law (3:19-20)
The Jews had distorted the purpose of the Law. It was never intended to commend a man before God, but to condemn him. The Law provided a standard of righteousness, not that men could ever attain such human righteousness, but to demonstrate they are incapable of doing so and must find a source of righteousness outside themselves. That is the point of all of the sacrifices of the Old Testament. When the Law revealed a man’s sin, God provided a way of sacrifice so that a man would not need to bear the condemnation of God.
The Solution to Man’s Problem: A God-Kind of Righteousness (3:21-31)
The words "but now" that begin this verse may be two of the most important words in all of the Bible. Paul has just said in the previous verse that "by works of the law no human being will be justified" in God's sight. Nobody can keep the law perfectly, and no person lives a life worthy of God's righteousness . "But now " implies that something crucial has changed in human history. God's righteousness—has now been manifested, or "made known," apart from the law. In other words, Paul will go on to say, there is hope. There is a path to the righteousness of God which does not require us to keep God's law. This new thing has not been unexpected. The Law and the Prophets have been pointing to God's righteousness all along. In fact, it was always God's plan to arrive at this "but now" as a way for humans to be saved.
The dilemma of man is such that he is incapable of releasing himself from the shackles of sin. He must be saved by someone other than himself and by someone who does not suffer from the same malady. One drowning man cannot help another. What man cannot do (provide a righteousness acceptable to God), God has done in the person of His Son, Jesus Christ. This is the good news for which we have waited.
(1) The source of righteousness is God. This righteousness is that which is provided by God and not produced by the efforts of men. It is the righteousness of God.
(2) This righteousness, though not produced by the Law, was promised by it. But this righteousness of God which Paul writes about is completely independent from the Law in that it cannot be attained by men and their futile efforts to satisfy the requirements of the Law. So the righteousness of God comes not from Law-keeping, as the Jews erroneously supposed.
(3) The righteousness of God is retroactive. The righteousness of God is retroactive in that it is sufficient for the sins of men who lived in previous ages. Paul’s argument about the retroactivity of God’s righteousness subtly undermines the false hope of the Jew in attaining righteousness by Law-keeping. Since the righteousness of God is retroactive and saves those who had faith in God in the Old Testament age, then Law-keeping not only fails in the present age; it has never saved men.
(4) God’s righteousness vindicates Himself. With reference to God’s character under the Old Testament economy, God appeared to ‘look the other way’ when men sinned. It appeared that God was less than just in dealing decisively with man’s sin. When God’s wrath was poured out on His Son, Jesus Christ, there was not one shadow of doubt left as to how God felt about sin. This is not only so in reference to past sins, but also to present sins. God simply cannot overlook sin. If He were to pronounce men righteous without a payment for sin, He would contradict His own character, His holiness and justice. The justice of God demanded a payment for sin. So the righteousness of God in Jesus Christ vindicated God’s character by satisfying the requirements of justice and holiness.
Implications:
First of all there is no basis for boasting on the part of the Jew, for salvation is received as a gift, not as a reward. Also, the Jew cannot boast because salvation is offered to both Jew and Gentile on the same basis—faith.
Second, the Gospel of the Righteousness of God in no way nullifies the Law, for it is still a valid standard of righteousness, and it never was intended as a means of salvation. The Law reveals our condemnation, and our condemnation compels us to reject the filthy rags of our righteousnesses and trust in Christ.
(6) God’s righteousness is available to all men, and appropriated by faith. God’s righteousness is true to God’s character in that it is available to all men without distinction. Just as there is no distinction with God in universally condemning all men as sinners, so God does not show partiality in offering it only to the Jews.
Question: If Jews aren't saved (have special privileges) because of they are descendants of Abraham, then what is the benefit of being Jewish?
Response: The Jews have been entrusted with the very words of God (vs 2)
Note to me: I'm not sure whare I pulled these notes. I have a feeling I was just creating a "parking lot space" to park these notes so that I could take this into considersation later???
Here are some reference points to use in considering the different theologies:
Dispensationalism vs Covenant
What is covenant theology?
What is reformed theology?
If we adhere to covenant theology which does not like to distinguish between Israel and the church and if Israel and the church are forever fused into one entity, and if all the promises of God to Israel are thus ‘spiritually fulfilled’ in the church, Paul would nearly have to agree that Judaism offers no benefit any longer to the Jew.
It would be inadequate for Paul to say that it was a privilege to be a Jew because they were formerly the custodians of God’s revelation. What profit is that to the Jew now? The advantage of being a Jew is that God still has promises, yet unfulfilled, for the nation Israel and they will be literally consummated.
The Jew, then, has been entrusted with divine revelation, some of which has been fulfilled, but much of which is still to come. It is in these, as yet, unfulfilled promises that the Jew can take heart.
The Unfaithfulness of the Jews
Question: Will the unfaithfulness of the Jews nullify God's faithfulness in keeping His promises? (vs 3)
Response: Not at all, for God must be true to Himself, even though every man is a liar. God must be faithful, even if every man is unfaithful (vss. 4-5). So the true Jew can glory in the future blessings of God on the nation of Israel and can rely on the faithfulness of God, which is unaffected by man’s sinfulness.
If Man’s Sin Glorifies God, Why Does God Punish Him? (3:5-8)
Question: If man’s sin provides the backdrop which accents the righteousness of God, then God is exalted and glorified by man’s sin. If that were true, why, then, should God punish me for my sin, when I am really causing God’s glory to abound?
Response: The Jews were unanimous in their commitment to the fact that God should judge the sins of the Gentiles. Paul simply takes his opponent to the illogical conclusion of his self-defense by pointing out that if God were to follow this principle He would judge no one, even the Gentiles.
The Bad News: All Under Sin (3:9-18)
The Jews, then, do possess unique and unfulfilled promises to look forward to as a nation. These privileges should not in any way give the false hope of special privilege so far as their standing before the judgment bar of God is concerned. Concerning the matter of personal righteousness before God, the Jew is just as lost, just as condemned as the Gentile.
To summarize and emphasize the condemnation of both Jew and Gentile, Paul draws together a series of quotations, primarily from the Psalms, all of which substantiate his contention that no man can win God’s approval by means of his own righteousness.
The force of these verses is that man can never be pronounced righteous in the eyes of God. He does not seek God; he is incapable of knowing God, and he does not do good. This is not to say that a man never does any thing good and kind for his fellow-man. Paul is not saying that men have no good thoughts or aspirations as judged by men. He is saying that man has nothing to commend himself to God. Man is incapable of doing anything to please God and to earn His approval, for man is born an enemy of God. Man is in no condition to stand before a righteous and holy God and claim a righteousness worthy of eternal life.
The Role of the Law (3:19-20)
The Jews had distorted the purpose of the Law. It was never intended to commend a man before God, but to condemn him. The Law provided a standard of righteousness, not that men could ever attain such human righteousness, but to demonstrate they are incapable of doing so and must find a source of righteousness outside themselves. That is the point of all of the sacrifices of the Old Testament. When the Law revealed a man’s sin, God provided a way of sacrifice so that a man would not need to bear the condemnation of God.
The Solution to Man’s Problem: A God-Kind of Righteousness (3:21-31)
The words "but now" that begin this verse may be two of the most important words in all of the Bible. Paul has just said in the previous verse that "by works of the law no human being will be justified" in God's sight. Nobody can keep the law perfectly, and no person lives a life worthy of God's righteousness . "But now " implies that something crucial has changed in human history. God's righteousness—has now been manifested, or "made known," apart from the law. In other words, Paul will go on to say, there is hope. There is a path to the righteousness of God which does not require us to keep God's law. This new thing has not been unexpected. The Law and the Prophets have been pointing to God's righteousness all along. In fact, it was always God's plan to arrive at this "but now" as a way for humans to be saved.
The dilemma of man is such that he is incapable of releasing himself from the shackles of sin. He must be saved by someone other than himself and by someone who does not suffer from the same malady. One drowning man cannot help another. What man cannot do (provide a righteousness acceptable to God), God has done in the person of His Son, Jesus Christ. This is the good news for which we have waited.
(1) The source of righteousness is God. This righteousness is that which is provided by God and not produced by the efforts of men. It is the righteousness of God.
(2) This righteousness, though not produced by the Law, was promised by it. But this righteousness of God which Paul writes about is completely independent from the Law in that it cannot be attained by men and their futile efforts to satisfy the requirements of the Law. So the righteousness of God comes not from Law-keeping, as the Jews erroneously supposed.
(3) The righteousness of God is retroactive. The righteousness of God is retroactive in that it is sufficient for the sins of men who lived in previous ages. Paul’s argument about the retroactivity of God’s righteousness subtly undermines the false hope of the Jew in attaining righteousness by Law-keeping. Since the righteousness of God is retroactive and saves those who had faith in God in the Old Testament age, then Law-keeping not only fails in the present age; it has never saved men.
(4) God’s righteousness vindicates Himself. With reference to God’s character under the Old Testament economy, God appeared to ‘look the other way’ when men sinned. It appeared that God was less than just in dealing decisively with man’s sin. When God’s wrath was poured out on His Son, Jesus Christ, there was not one shadow of doubt left as to how God felt about sin. This is not only so in reference to past sins, but also to present sins. God simply cannot overlook sin. If He were to pronounce men righteous without a payment for sin, He would contradict His own character, His holiness and justice. The justice of God demanded a payment for sin. So the righteousness of God in Jesus Christ vindicated God’s character by satisfying the requirements of justice and holiness.
Implications:
First of all there is no basis for boasting on the part of the Jew, for salvation is received as a gift, not as a reward. Also, the Jew cannot boast because salvation is offered to both Jew and Gentile on the same basis—faith.
Second, the Gospel of the Righteousness of God in no way nullifies the Law, for it is still a valid standard of righteousness, and it never was intended as a means of salvation. The Law reveals our condemnation, and our condemnation compels us to reject the filthy rags of our righteousnesses and trust in Christ.
(6) God’s righteousness is available to all men, and appropriated by faith. God’s righteousness is true to God’s character in that it is available to all men without distinction. Just as there is no distinction with God in universally condemning all men as sinners, so God does not show partiality in offering it only to the Jews.