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The position of the Jews; their possession of the law; its judgment of them and all men as sinnersRomans 3.
Having established the great truth that God required real moral
goodness, he considers the position of the Jews. Could they not
plead special divine favour? Was there no advantage in Judaism?
Surely there was, especially in that they possessed the oracles of
God. The ways of God were full of blessing in themselves, although
that did not change the immutable truths of His nature. And if many
among them had been unbelieving, this did not alter the
faithfulness of God; and the fact that the unbelief of many did but
the more demonstrate the faithfulness of God, who remained the same
whatever they might be, took nothing from the claims of
righteousness. Unbelievers should be punished according to what
they were; it would but magnify the unfailing faithfulness of God,
which never failed, however unavailing it might be for the mass of
the nation. Otherwise He could judge no one, not even the world
(which the Jew was willing to see judged); for the condition of the
world also enhanced and put in evidence the faithfulness of God
towards His people. If then the Jew had advantages, was he
therefore better? In no wise: all were shut up under sin, whether
Jew or Gentile, as God had already declared.* The apostle now cites the Old Testament to prove this with regard to the Jews, who did not deny it with regard to the Gentiles which he had already also shown. The law, says he, belongs to you. You boast that it refers to you exclusively. Be it so: hear then what it says of the people, of yourselves. It speaks to you, as you acknowledge. There is not then one righteous man among you on whom God can look down from heaven. He quotes Psalm 14:2-3; Isaiah 59:7-8, to set forth the judgment pronounced on them by those oracles of which they boasted. Thus every mouth was shut, and all the world guilty before God. Therefore it is that no flesh can be justified before God by the law; for if the world in the midst of darkness wallowed in sin, by means of the law sin was known. A righteousness of God manifestedBut now, without law, apart from all law, a righteousness that is of God has been manifested, the law and the prophets bearing witness to it. The whole question between man and God, with regard to sin and righteousness, settled
Hence then we find not only the condition of the Gentiles and of
the Jews set forth, together with the great immutable principles of
good and evil, whatever might be the dealings of God, but the
effect of the law itself, and that which was introduced by
Christianity as regarded righteousness, altogether outside the law,
although the law and the prophets bore witness to it. In a word,
the eternal truth as to sin and as to the responsibility of man,
the effect of the law, the connection of the Old Testament with
Christianity, the true character of the latter in that which
relates to righteousness (namely, that it is a thing entirely new
and independent), the righteousness of God Himself — the whole
question between man and God, with regard to sin and righteousness,
is settled, as to its foundation, in these few words. The manner of
its accomplishment is now to be treated of.* How the question is settled: justified by faith by the redemption that is in Christ Jesus; the range of God's righteousness: "unto all"
It is the righteousness of God by faith in Jesus Christ. Man has
not accomplished it, man has not procured it. It is of God, it is
His righteousness; by believing in Jesus Christ participation in it
is obtained. Had it been a human righteousness, it would have been
by the law which is the rule of that righteousness — a law given
to the Jews only. But being the righteousness of God Himself, it
had reference to all; its range embraced not the one more than the
other. It was the righteousness of God "unto all." A Jew was not
more in relation with the righteousness of God than a Gentile. It
was in fact universal in its aspect and in its applicability. A
righteousness of God for man, because no man had any for God, it
was applied to all those who believe in Jesus. Wherever there was
faith, there it was applied. The believer possessed it. It was
towards all, and upon all those who believed in Jesus. For there
was no difference: all had sinned, and outside the glory of God,*
deprived of that glory, were justified freely by His grace, through
the redemption that is in Christ Jesus. Whether a Jew or a Gentile,
it was a sinful man: the righteousness was the righteousness of
God; the goodness of God was that which bestowed it, redemption in
Christ Jesus the divine means of having part in it.** Christ the propitiatory; redemption by His bloodBefore the accomplishment of this redemption, God, in view of it, had in patience borne with the faithful, and His righteousness in forgiving them was now clearly manifested. But, further, the righteousness itself was manifested: we come to Christ as a propitiatory that God has set forth before men, and we find on it the blood which gives us free access to God in righteousness, — God whose glory is satisfied in the work that Christ Jesus has accomplished, His blood upon the mercy-seat bearing witness thereof. It is no longer "forbearance" — righteousness is manifested, so that God is seen to be righteous and just in justifying him who is of faith in Jesus. Where then is boasting? For the Jews boasted much in reference to the Gentiles — self-righteousness always boasts: it is not a law of works that can shut it out. Man justifying himself by his works would have something to boast in. It is this law of faith, this divine principle on which we are placed, which shuts it out: for it is by the work of another, without works of law, that we through grace have part in divine righteousness, having none of our own. Men justified by faith, whether Jew or Gentile
And is God a limited God* — the God of the Jews only? No, He is
also the God of the Gentiles. And how? In grace: in that it is one
God who justifies the Jews (who seek after righteousness) on the
principle of faith, and — since justification is on the principle
of faith — the believing Gentiles also by faith. Men are justified
by faith; the believing Gentile then is justified. With regard to
the Jew, it is the principle which is established (for they were
seeking the righteousness). With regard to the Gentile, since faith
existed in the case supposed, he was justified, for justification
was on that principle. The law's demands; faith's full establishment of its authority
Is it then that faith overturned the authority of law? By no
means. It established completely the authority of law; but it made
man participate in divine righteousness, while acknowledging his
just and total condemnation by the law when under it — a
condemnation which made another righteousness necessary, since
according to the law man had none — had none of his own. The law
demanded righteousness, but it showed sin was there. If
righteousness which it demanded had not been necessary, when it
failed to produce it in man, there was no need of another. Now
faith affirmed this need and the validity of man's condemnation
under law, by making the believer participate in this other
righteousness, which is that of God. That which the law demanded it
did not give; and even, because it demanded it, man failed to
produce it. To have given it would have effaced the obligation. God
acts in grace, when the obligation of the law is fully maintained
in condemnation. He gives righteousness, because it must be had. He
does not efface the obligation of the law, according to which man
is totally condemned*; but, while recognising and affirming the
justice of that condemnation, He glorifies Himself in grace by
granting a divine righteousness to man, when he had no human
righteousness to present before God in connection with the
obligations imposed on him by the law. Nothing ever put divine
sanction on the law like the death of Christ, who bore its curse,
but did not leave us under it. Faith does not then annul law; it
fully establishes its authority. It shows man righteously condemned
under it, and maintains the authority of the law in that
condemnation, for it holds all who are under it to be under the
curse.** The blood of Christ making forgiveness of sins a righteous thingThe reader will remark that what is distinctly set forth to the end of this third chapter is the blood of Christ as applying itself to the sins of the old man, hence making forgiving a righteous thing, and the believer clear from sins, because cleared by Christ's blood. This met all the guilt of the old man. |
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