Bible Studies

Understanding the Meaning of the Law

by Henry Jaegers
11/27/24
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Studies in the Book of Romans

By Henry Jaegers


Chapter 3

Understanding the Meaning of the Law

The Advantage of Being a Jew (Verses 1 and 2)

  What advantage then hath the Jew? or what profit is there of circumcision?  Much every way: chiefly, because that unto them were committed the oracles of God.

 The question arises over what has been said previously about how Jews and Gentiles are alike, in that their faith is a matter of the heart. It would seem, that under the present circumstance that the Jew has lost its former privilege. The thought seems to be related to the possibility that the Jews have now lost their privilege as "The people of God. The question arises from this thought.

 It appears to be a cry of despair. Do you mean, that because of faith there is no hope for the Jew? If that is so, what has been the use of going through all that they have experienced.

 Paul, answers the question. "Much in every way, and the evidence of their being a privileged people is that to them was entrusted "The Oracles of God. (The commandments and everything that pertained to the giving of the law. There is no doubt that they were a privileged people. And that has not changed. But there is more to righteousness than the formal part. Paulm is not degrading the Jew. But along with the oracles, they have lost something important. And now Paul is beginning to get their focus back on the privilege of being a Jew. He is not saying that there remains no privilege, what he is saying is that they have failed in their responsibility as God's Chosen people. Then there arises another question.

 God's Righteousness Acknowledged. (Verses 3 and 4)

 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 mightest be justified in thy sayings, and mightest overcome when thou art judged.

 Another question arises over their misconception of who God is. As though man's sin goes unnoticed and overlooked.  The question insinuates that God is weak and men's sin has no effect upon Him. That is a question that the people of God do not need to ask. But the question is asked, and Paul gives an appropriate answer. The answer, "God Forbid", is that any man should harbor any such thoughts of God. God is absolutely trustworthy and men need not question Him.

 Men must face God in His righteousness, and when that happens the result will be shame and guilt. Man's response in the light of this should be an honest acknowledgment that God is always right in his assessment. He offers pardon and cleansing to the penitent heart. To the impenitent, his wrath.

 How men's righteousness affects the Righteousness of God.         (Verses 5 through 8)

  But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: 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, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

 At this point, Paul is about to explain what is involved in this matter of what God's righteousness involves. It is important to know that God's attributes are always at work. An attribute is something that we can know about God. His, attributes never change and are constantly in motion. It is the activity of men that determines what attribute is triggered.  It is humility and a penitent heart that triggers God's mercy, and it is the unrighteous motives and actions that trigger His wrath.  When the verse tells us that means unrighteousness brings forth the righteousness of God, it means that whatever attribute is triggered, God is always righteous in his administration of such.  God is equally righteous when he pardons man's sin and at the same time exercises his wrath toward unrighteousness.

 Again Paul is addressing some awkward understanding about God. They are charging Paul with saying that we should continue sinning in order for God's mercy to be experienced. This type of thinking is repeated in chapter six. Paul, again responds with the words, God Forbid.   They are again revealing their misconception of what God's Righteousness involves.

 We might say, that Paul is beginning to clarify some important doctrinal truths. And the book of Romans is where we find all doctrine that helps us to understand, what it means to be a Christian.

  God's Standard Introduced (Verses 9 through 18)

  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: There is none that understandeth, there is none that seeketh after God.  They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.  Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips:  Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood:  Destruction and misery are in their ways: And the way of peace have they not known:  There is no fear of God before their eyes.

 The opening statement addresses someone who thinks that he is not guilty of the past misunderstandings of those claiming special privileges of God. In light of this, the question is asked. What then? Does that mean because we are not guilty of their mistakes, does that mean that we are better than them? Paul is addressing a smug situation. I am not guilty of those things, does that mean that we are better than they?

 There is a message similar to and somewhat related to a former problem addressed. In chapter two Paul addressed the problem of judging others by what we outwardly observe. And because they were not guilty of gross sin, they had the right to cast judgment on others. Now Paul is seeking to place his finger on the idea because we have not done such as they have, are we not better"? Then there is a thought not stated, by whose standard are you comparing yourself? This is a common practice if we have nothing but ourselves to judge what is right or wrong.

 But God has a different measure to determine what is righteousness. It is the perfect Law of God. And by that law, all of the following activities hve come short and do not measure up to God's standards. When examined by God's Law, the following actions fall short as under the wrath of God. Consider:

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: There is none that understandeth, there is none that seeketh after God.  They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.  Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips:  Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood:  Destruction and misery are in their ways: And the way of peace have they not known:  There is no fear of God before their eyes.

 The Purpose of the Law. (Verses 19 and 20)

  Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.  Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

 These two short verses declare some major truth concerning the purpose of the Law. It is a subject that causes much confusion if we do not understand the verses before us.  We could expand these verses to explain what the Law could not do.  But one thing it could not do is produce righteousness.

 I talked to a man who assumed the fact that He was called by God to instruct people out of the word of God. When I asked him what the purpose of the Law was, he replied, to teach us what is right and wrong. He exclaimed that the law was our teacher and so concluded that this is why the Law was given.

 There are many people who never read the scriptures and think that way. Now let us consider what this verse is telling us.

  Now we know that what things soever the law saith, it saith to them who are under the law.

 Who are these? First, it has reference to the Jews who were given the law. But there is someone else besides the Jews. It is to those who claim to live by the principles of the Ten Commandments. They think, that because they keep the Ten Commandments as a principle of life, they are righteous. Those claiming to live by the law have a serious responsibility; to keep it perfectly without violating one of them. So that is what this verse means. Then consider what else Paul states.

 that every mouth may be stopped, and all the world may become guilty before God.

 Let us explain simply, why the law could only produce guilt. It is, because man, because of his sinful nature, is incapable of keeping the law perfect as God demands. God's law demands of us, something that we are incapable of giving to Him: Perfect Righteousness. The Law demands perfect righteousness, and that is why we are under the wrath of God. That is bad news, and before men can embrace the Good news, they must acknowledge that they are condemned.

 You may be saying, "I did not know that." I thought the purpose of the law was to teach us righteousness.In consideration of this,, I wish to point out the teachings of Paul in the book of Galatians. It is in this book that the whole teaching of Law and Grace is found. Paul states, "If righteousness comes by the Law, then Christ has died in vain"

 Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

 Through the Law, we come to understand our hopeless condition, and when we get there, we are then ready to hear and embrace the Good News. What God could not find in us, a perfect heart, God in His mercy sent His perfect Son to meet that requirement. It was through the death of Christ that a way was produced to offer the perfect sacrifice. Instead of my dying for my own sin, God allowed His son to be my substitute.  It is through the righteousness of Jesus that forgiveness is possible. And when I receive this Gift that God has provided, I receive the pardon from sin that Christ has made possible.

 But I am getting ahead of myself because the following verses declare the Good news that I am trying to explain.

 Good News (Verses 21 through 23

  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God;

 This verse is certainly Good News to those who wish to be free from the demands of the law. It is through misunderstanding the context of this verse, that has led some to conclude that there are two types of righteousness. One for the Jews ()The Old Testament Law) and one for the Christians (Salvation by Grace). There are many who hold to this view, and they use this verse to support their conclusions.

 But is this what Paul is saying, that we no longer have any responsibility to the Law? Let us examine the contents of this verse to understand how what we are reading relates to what has previously been said.

  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.

 First, justification by faith was clearly taught in the Old Testament and by the Prophets. That has been clearly demonstrated throughout the Old Testament by Abraham where it is stated that Abraham believed God. The Old Testament never taught that any man was justified by keeping the law.  salvation by faith has been consistently taught both in the New and the Old Testament. When Paul states that it was witnessed by the law and by the prophets, he is saying that this is not something new. What is new is not the fact of salvation, but a new understanding of the laws purpose.  The law as we mentioned could only demand a righteousness that it could not produce.

  But now, righteousness is available because through the work of Christ, a new righteousness takes place within.  It is through the work of Christ living within, that true righteousness takes place.  In other words, what the law could not do, Christ living in me makes such a righteousness that pleases god possible.

 Under the law, men were driven to the point of desperation, where the only way possible for deliverance was to embrace the means that God provided to find pardon and restoration.  The purpose of the law is still in place by bringing men to conviction and repentance, and it is at that point that Mam can receive the righteousness that God provides.

 And now, let us find out what the rest of the verse is telling us.

 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God;

 We must be clear, that it is righteousness that comes through faith and not by trying to keep the Law.  And it is available to those who latch on to that righteousness. Something must be done. It does not happen apart from the exercise of our will.

 Now notice these closing words as found in their context. We like to use Romans 3: 23 to prove that all men are sinners. But what it is saying is that salvation is available to Jews and Gentiles alike, because they like all men have sinned, and have need of this salvation. That is the contextual meaning. Although Romans 3: 23 states that all men have sinned, seeing it in its setting gives it a different slant.

 Being Justified: What does it mean? (Verses 24 through 27)

  Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

 In consideration of this verse, there are three questions that we must answer.

 First: What do we mean by the word Justification? It does not mean to make excuses for our actions. It is more of a judicial term, that when the court of law is complete, it is the judge who declares whether the victim is innocent or guilty. In like manner, it is God who considers whether a man is pardoned. It is their declaration by God. It is not based upon the innocence or guilt of the believer. God has declared our innocence based upon what another has done on our behalf. That is the meaning of Justification "To declare that we are righteous. Only God can make that declaration.

 Second, On what ground are we declared righteous?  It is not based upon how well that I have done The fact has been clearly stated, that there is none righteous and that all have sinned. We are guilty on every count. We cannot pay the debt that we owe. Someone more righteous than I must meet the demands that the judge requires. The judge through His kindness has provided a payment Himself, by receiving His own Son as payment for my sin. It is through the blood of Jesus, shed on our behalf, that pardon is now possible.

 Finally, what is the outcome of all of this? God has declared u righteous in order that His righteousness might be declared to all the world, that His righteousness is now available for all.

 These three questions allow us to gain further insight as to what it means to be a Christian.

 Not under the Law! What does that mean? (Verses 28 through 31)

 Therefore we conclude that a man is justified by faith without the deeds of the law.  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.

 These concluding remarks in chapter three, summarize all that we have been considering.

Therefore we conclude that a man is justified by faith without the deeds of the law. 

 That is Good News indeed. We can now breathe a sigh of relief. Free from having to face the consequences of that broken Law. The Law has been broken many times, but because of what Christ has done, he paid the penalty of the broken law on my behalf and God has declared me free.

 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.

 This is a statement that needs some clarification. The Gentiles were justified by faith, and the Jews were justified through faith. Does this mean that there is something different?

 Paul clarifies this in chapter eleven of Romans. He speaks of Israel as being the root, and the Gentiles as being grafted in.  Justification began with Israel and later extended to the Gentiles, They were shown as a wild Olived tree grafted into a Good olive tree that they should produce acceptable fruit. I think that this is what Paul had in mind as He made this statement.

 Then consider the closing statement.

  Do we then make void the law through faith? God forbid: yea, we establish the law.

 Jesus said in the Sermon on the Mount, Think not that I am come to destroy the law. I have not come to do away with it but to fulfill it.: When the Law is applied, then conviction of Sin is possible. The purpose of the Law is to drive us to Christ. When that happens, then the purpose of the Law is fulfilled. That is the meaning of the verse.

 This concludes our study in Chapter three.