No Hope In Human Works. Romans 2:25-3:5
As
Paul comes to the end of chapter two we see that he is reinforcing the
principle that he has been teaching, that man on his own is unable to do that
which meets God’s standard of righteousness. God can only have intimacy and
fellowship with those who are equally righteous and in His grace He has
provided a way to meet that righteousness. The problem with mankind is that
ever since Genesis chapter three and the fall of Adam the point is that people
just try to be righteous on their own. The problem with all works based
systems. All religions seek to somehow provide a moral pathway to God by doing
certain things, serving certain rituals and upholding a high standard of
conduct that somehow we are going to measure up to the standard of God’s
perfect righteousness. But the problem is that when we sin it is a violation,
an infraction, of God’s righteous standard and there is nothing that can be
done to compensate for that.
What
Paul is going to show in
Paul begins to give the Philippians a warning in Philippians 3:2 NASB
“Beware of the dogs
[Judaisers who opposed Paul], beware of the evil workers, beware of the false
circumcision.” These Judaisers were Jews who had accepted Jesus as the Messiah
but had added something, and that was that there also had to be the observance
of the Mosaic Law. So it wasn’t faith alone in Christ alone, it was faith in
Christ plus observance of the Law. They were evil workers because of what they
taught, because of their doctrine. The “false circumcision” is a harsh way of
referring to those who are demanding that for someone to be truly saved they
had to also submit to physical circumcision. [3] “for
we [believers] are the {true} circumcision [spiritual, of the heart], who
worship in the Spirit of God and glory in Christ Jesus and put no confidence in
the flesh.” He is referring clearly to no confidence in both observance of the
moral law in the Torah or the ritual of the Law.
There is a new
Then he goes on to say that this was what he once emphasized in his
own life. Philippians 3:4 NASB “although I myself might have
confidence even in the flesh. If anyone else has a mind to put confidence in
the flesh, I far more.” The point is that if anybody has the right to think
they can get to heaven on the basis of their morality, their observance of all
of the Law, both the ritual and the moral Law, it would be him. Then he begins
to list his spiritual resume according to the value system of the Pharisees. [5]
“circumcised the eighth day, of the nation of
Philippians
3:7 NASB “But whatever things were gain to me, those things I have
counted as loss for the sake of Christ.” In other words, everything that was of
value in his priority system, under the works system of the Pharisees, is just
loss for Christ; it has no value whatsoever. [8] “More than that, I count all
things to be loss in view of the surpassing value of knowing Christ Jesus my
Lord, for whom I have suffered the loss of all things, and count them but
rubbish so that I may gain Christ.” Isaiah 64:6.
Romans
Romans
Romans
Romans
Romans 3:1 NASB
“Then what advantage has the Jew? Or what is the benefit of circumcision?” The
issue: If circumcision doesn’t get you into heaven, if it doesn’t solve the
righteousness problem, then what value is it? On what basis do you get into
heaven? How are you going to solve the righteousness problem? That is a
question that everyone has to ask. Paul’s answer is that circumcision was never
designed to be the answer to the righteousness problem. He uses two different
words here as he asks this question. “Advantage” is the Greek word perissos [perissoj] which as a meaning of something more,
something in addition, something beyond the norm, and it is used to refer to
something that is extraordinary or advantageous. We could translate this “what
more, then, has the Jew.” Or, “what is there left for the Jew?” If circumcision
is nothing then what more does a Jew have? Nothing. The word translated
“benefit” is opheleia [w)feleia] which means advantage, gain, benefit,
help, sometimes value. The answer: There is much advantage; they had a lot of
advantages. It doesn’t mean that they are justified or that those advantages
solved the righteousness problem because they still have the problem of
breaking the Law. That is why they had the sacrifices.
Romans 3:2 NASB
“Great in every respect. First of all, that they were entrusted with the
oracles of God.” The first advantage was the Scriptures. Literally this is the words of God, the Greek word logos [logoj] in the plural. It was through the Jewish
people that God entrusted His revelation. What Paul is saying in this verse is
that the value for the Jew is that he had information about God given to him
that the Gentiles did not have. God has revealed Himself to the world through
the Jewish people. This is affirmed in the New Testament in Acts 7:38 NASB
“This is the one who was in the congregation in the wilderness together with
the angel who was speaking to him on Mount Sinai, and {who was} with our
fathers; and he received living oracles to pass on to you.” Romans 9:3, 4 NASB
“For I could wish that I myself were accursed, {separated} from Christ for the
sake of my brethren, my kinsmen according to the flesh, who are Israelites, to
whom belongs the adoption as sons, and the glory and the covenants and the
giving of the Law and the {temple} service and the promises.”
Romans 3:3 NASB
“What then? If some did not believe, their unbelief will not nullify the
faithfulness of God, will it?” The words translated “not believe” here is the
Greek apisteo [a)pistew], the same word that is used in verse 4.
The point is not belief versus unbelief, it has to do with being entrusted with
something or faithful with the text. It should really be translated “What if
some were not faithful?” What if some of these Israelites were unfaithful, i.e.
in the task of preserving the oracles of God. Would their unfaithfulness make
the faithfulness of God without effect? Or, abolish it—katargeo [katargew],
abolish or nullify. In other words, would man’s failures nullify God’s
faithfulness and His righteousness? Paul says, absolutely not.
Romans 3:4 NASB
“May it never be! Rather, let God be found true…” The focal point is that God is true, the one
who is perfectly righteous, and He is the one who is going to maintain that righteousness
over against man who is not. Paul introduces the concept of truth here, alethes [a)lhqhj], which is parallel to being faithful. And
what does that parallel? Being righteous. He is connecting the truthfulness of
God to the faithfulness of God to His righteousness. “… though every man {be
found} a liar, as it is written, ‘THAT YOU MAY BE JUSTIFIED IN YOUR WORDS,
AND PREVAIL WHEN YOU ARE JUDGED.’”
If we take this and compare it to Psalm 51:4 it will be noted that there are
some differences. That is because the Bible that the apostles carried and had
with them and used in the Greek culture was the LXX. The differences are
that in Psalm 51:4 in the LXX it is worded a little differently than it is in the Hebrew text.
It may not be accurate in translating the Hebrew text but it is still true
because God the Holy Spirit in the process of inspiration had the apostles
quote from the LXX, which may
not be an accurate translation of the Hebrew, and it becomes inspired at that
point. Psalm 51:4 NASB “…So that You are justified when You speak
And blameless [vindicated] when You judge.” In the LXX the word “blameless” is the word nikao [nikaw], victory. It really has the idea of
being vindicated or victorious. In other words, this is a vindication of God’s justice
as it uphold His righteous character.