A study on the book of Romans (part 4)

Following on from our last study, we can appreciate that at this stage in the public reading of Paul's letter, the tensions between the Jewish Christian and the gentile Christian would lead to the question being asked which is, what value is there in the Jewish way? Having highlighted the hypocrisy of the Jewish Christians who judged gentiles for their sinful ways (remember that the Jews had long lists of prohibitions and regulations that God seemed to be allowing gentiles to ignore once they found faith), Paul now affirms the Jewish Christian, but crucially, not at the expense of any non-Jew.

Romans 3: 1-31

"3 What advantage, then, is there in being a Jew, or what value is there in circumcision? 2 Much in every way! First of all, the Jews have been entrusted with the very words of God.

3 What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness? 4 Not at all! Let God be true, and every human being a liar. As it is written:

‘So that you may be proved right when you speak
and prevail when you judge.’

5 But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.) 6 Certainly not! If that were so, how could God judge the world? 7 Someone might argue, ‘If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?’ 8 Why not say – as some slanderously claim that we say – ‘Let us do evil that good may result’? Their condemnation is just!

[A rather unusual argument, but one which Paul clearly felt the need to refute, was that our sin and imperfection gave greater glory to God's holiness. Part of this might have emerged from Jewish criticism of Paul's ministry to the gentiles in a way that stepped down from some of the legalistic requirements believed to increase man's holiness before God. Paul was affirming the place of gentiles in God's kingdom through the love of Christ rather than by works.]

9 What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written:

‘There is no one righteous, not even one;
11 there is no one who understands;
there is no one who seeks God.
12 All have turned away,
they have together become worthless;
there is no one who does good,
not even one.’

13 ‘Their throats are open graves;
their tongues practise deceit.’
‘The poison of vipers is on their lips.’
14 ‘Their mouths are full of cursing and bitterness.’
15 ‘Their feet are swift to shed blood;
16 ruin and misery mark their ways,
17 and the way of peace they do not know.’
18 ‘There is no fear of God before their eyes.’

19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20 Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.

[And here is Paul's core message: Jews and Gentiles alike are all under the power of sin. The law does not increase sin nor does it protect us from it. Instead, it serves to make us aware of sin, not so that we can strive to be sin free in our own strength, but that we might realise the need for the mercy and grace of Christ]

21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement through the shedding of his blood – to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished 26 – he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

[Paul is here affirming both Jew and gentile - affirming that they both are sinners and that they all can be made righteous in God's sight through faith in Jesus. There is no greater unifying message and we must learn from this example in our current debates in the Church to resist the temptation of judging one group of believers as less righteous because of their beliefs in certain areas. Discussion, debate and even disagreement are of course acceptable if conducted in a loving way. However, Paul clearly condems the judgmental attitudes we can so easily have against one another.]

27 Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the ‘law’ that requires faith. 28 For we maintain that a person is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law."

[Paul is a very skilled debater and is very knowledgeable about the Law. We can sense the tightrope he constantly walks in his teachings. When stating that righteousness does not come from observing the Law, his opponents from the more conservative wing would jump and state he is trying to do away with the Law (as many conservatives still do in our Churches today when a more progressive view is expressed). However, rather than take this position, Paul instead affirms the importance of the Law and goes on to explore this further. However, he is clear that we must free ourselves from the false teaching that we can be made righteous by our actions or that our attempts at holy living can in any way make us superior to any brother and sister in Christ - and we certainly should never judge another Christian's salvation by their works or different views on contentious issues.]