I. THE ADVANTAGE OF THE JEWS (1-8)
A. They were entrusted with the oracles of God. (1,2)
It would seem to the Jew reading this letter that Paul was teaching
that the Jew had no advantage. However, they had many blessings
and advantages, the chief of which was being entrusted with the
"sayings of God." But what had they done with their
advantage? See Acts 7:53.
B. Though they were unfaithful to God, His word remains true.
(3,4)
God's promises to man are conditional. Even though the Jews failed
to keep their part of the bargain, God never failed in His part.
The fact that many Jews had not been faithful and were under condemnation
did not negate God's promises to the faithful. Also it demonstrates
that God punishes sin wherever He finds it.
C. God's condemnation of their unrighteousness is just. (5-8)
Another possible objection the Jews might make to Paul's teaching
is that disobedience gives God opportunity to demonstrate His
righteousness. This idea is ludicrous because then God would have
no basis to judge anyone. The Jews considered Paul's teaching
(and Christianity in general) to be a lie and Paul had committed
the ultimate sin by forsaking Judaism. Using the Jews previous
reasoning how could Paul (or anyone for that matter) be judged
a sinner? According to the Jews' argument, the more we sin the
better it would be for us. Anyone who would argue this way deserves
condemnation.
II. THE SCRIPTURES CONCLUDE ALL ARE UNDER SIN (9-20)
A. The Jews are no better than the Gentiles. (9)
Since 1:18 Paul has been showing that all are under sin. If all
are under sin, then all need the gospel to deliver them from it.
.B. Passages from the Old Testament: (10-18)
(i) The character of the Jews as a nation defined.
1. Psa. 14:1-3; 53:1-4: Paul quotes from the OT prophets to demonstrate the sinfulness of the Jews. As a nation they did not have righteousness or understanding, nor did they seek God. They were misdirected and unprofitable.
(ii) The tongue of the Jewish nation defined.
2. Psa. 5:9; 140:3: Their tongues were destructive, deceitful and malignant.
3. See also Psa. 10:7
(iii)The conduct of the Jewish nation defined.
4. Isa. 59:7-8: Their conduct was oppressive, injurious and implacable. They were ready to murder, in their wake was destruction and misery. They did not love peace as Jesus testified in Lu. 19:41-44.
5. Psa. 36:1: They have no respect for God and do not appear to fear His judgment.
C. Since these passages speak particularly to the Jews, all the Law does in essence is bring forth the knowledge of sin. Paul refers to the entire OT as the Law. He quoted these scriptures so that the Jews would have no answer or defense. Compliance with the Law was the duty of the Jews and nothing more. If they would have kept the Law they would have been justified by it. But because of their sins they are indeed convicted by the Law. (19-20)
III. GOD'S RIGHTEOUSNESS MANIFESTED IN CHRIST (21-31)
A. His righteousness revealed. (21-23)
1. Apart from law, but witnessed by it. How did the law bear witness to how God would manifest His righteousness in Christ? (Heb. 9:9)
2. Righteousness through faith in Jesus - for all that believe (see 1:18,17).
3. It is for all who believe, for all have sinned. Paul spends much time in this and other letters fighting against the Jews deep-seated notion of God as a tribal or national God.
B. His righteousness explained. (24-26)
1. A gift of His grace, it is justification by redemption.
Terms defined:
i. Justify - to pronounce not guilty. One forgiven of their sins would then be not guilty. This justification is a free gift of grace.
ii. Grace - favor given gratuitously. Our forgiveness is by grace, regardless of the amount of works we do. Justification by grace however, is conditional (v. 22) it requires faith.
iii. Redeemer - a rescuer, a liberator.
iv. Ransom - the price a redeemer pays to affect the prisoner's release. In this case the life of Christ (Mt. 20:28). in essence the redeemer became the ransom (1 Tim. 2:6; Titus 8:14).
v. Redemption - the act of freeing another from captivity by payment of a ransom. (1 Cot. 6:20; Eph. 1:7; 1 Pet. 1:18,19)
2. Through faith, Jesus' blood is a propitiation offered by God.
vi. propitiation - 1) mercy seat, Heb. 9:5; Lev. 16-15,. the place where sins were blotted out. 8) to appease wrath, render favorable, Lu. 18:13; Heb. 2:17; 1Jn. 2:2; 4:10. Accomplished through the blood of Christ
3. This demonstrates God's righteousness - The death of Christ made it possible for God to remain righteous in passing over sins committed before Christ's coming, and to justify sinners now, if they believe. In this sense God is both a. just and b. the justifier.
C. The implications of such righteousness. (27-31)
1. Boasting on the part of man is excluded.
2. It is a law of faith, not a law of works. This means that nothing a man does is worthy of his boasting. The law of faith then is God's plan which calls for us to have faith in Jesus, who died for us. Paul is not contrasting faith and obedience of faith, but justification by works of law as opposed to justification by faith.
3. God is both the God of the Jews and the God of the Gentiles. Many Jew's believed a Gentile must become as a Jew first, then he could be recognized by God. Paul teaches that there are not two Gods, but one God who will save the Jew and the Gentile in the same manner, by faith.
4. This righteousness of God establishes law. Faith does not supersede any law of God, whether the Law of Moses or moral law. How then does faith establish law? When sinners recognize they have sinned and respond by asking forgiveness they show the binding force of the law to which they are answerable.