Righteousness, Justice and Love
Romans 3:25-31
We are in Romans 3.
Last time we got through the basic part
of Romans 3:25. We are going to go back
and pick up a couple of ideas, cover a few things I sort of skimmed over at the
end last time. As we go through the rest
of chapter three, I want to pick up on some key ideas that are presented. This is really a tremendous text, and as we
look at this, one of the most significant passages in all of the Scripture for
understanding the character of God is Romans 3:25 and on into 26.
Verses
27-31 just provides us with
a good review and transition into the next chapter, which gives an illustration
of justification through Abraham. Always
try to think what does the Bible use for a major illustration to teach the
point? It usually uses some concrete,
historical event from the Old Testament; an object, like the ark
of the covenant, the Day of Atonement, the mercy seat; or an event in a
person’s life to teach truths that to many people can be pretty abstract.
Romans
We live in a
culture today that has a major problem with understanding righteousness and
understanding absolutes. As a result of
that, then has a tremendous difficulty understanding love. It is obvious to most of us that there is a
major problem with parents understanding parental love. There is tremendous problem with adults (in
many cases using the term only in terms of their chronological age, not in
terms of maturity) understanding love. Because if love is based on
integrity and integrity is based on understanding the concepts of righteousness
and justice, we will not understand love if we don’t understand righteousness
and justice. Those three things
really do go together in some remarkable ways in the Scripture. Because for God to bring us to salvation,
that which moves Him, that which is the ground of His actions, so to speak, is
love. John
That love is not
what the average American usually thinks of love; he thinks of love in terms of
some sort of sentimentality. Because we
have a shallow view of love, we have a shallow view of God. It is also difficult because we have a
relativistic moral standard. Real love
has to be based on something that has real stability, real integrity. If we do not really understand integrity
because we believe in a relativistic standard of morals, then we cannot really
have love. Look at family breakdown,
marriage breakdown, breakdown in all kinds of relationships.
Then we have this
new factor that comes in that really exacerbates the whole problem. That has to do with what has occurred in
terms of the technological revolution with all the social networking over the
past 10 years or so. Now kids from very
young ages to teenagers are getting these smart phones. You will see them in a crowd just texting one
another. There is loss of the ability to
have a personal relationship because they are focusing so much on all of this
stimulation that comes from the quickness and speed and glitz that goes with an
internet or virtual environment. All of
these different things just work together, so it is an extremely complex
problem.
People say, “You
can solve the education problem by just paying teachers more.” The education problem is really the symptom
of the breakdown of the home, breakdown of a lot of elements in culture. There is not enough money in the world to
throw at it to solve the problem. It is
related to a virtue problem, a love problem, standards, breakdown in the home. The only way to solve it is if there is a
return within a culture to something that gives stability to everything. And that can only be God – the immutable,
eternal God of the Bible. If we are away
from that, there is nothing on which to base anything. It is just building a house on shifting
sand. Now that is sort of the
introduction, and I will come back to that before we are done.
Romans
As I pointed out,
this is not something secondary to God, not something God gives that is
separate from His character. It is
talking about the quality of His very own righteousness, His character. Righteousness here is the Greek word dikaiosune [dikaiosunh]. When you take that ending sune [sunh] and put it on the noun dikaios [dikaioj], it talks about the quality of something. So it is talking about the quality of being
righteous. What God demonstrates here is
His integrity. The word that is
translated “to demonstrate” is a Greek word, endeiknumi [e)ndeiknumi], which indicates something on the order of making an
experiment.
You go into a
chemistry classroom, and when you make an experiment, you should know what is
going to happen before you do the combination of chemicals or whatever you are
going to do. An experiment is not doing
something to figure out or to see what will happen. That is how many people use the word
experiment in everyday language. You may
go into the kitchen and try this and do that and see if it works. But in a science setting when we do an
experiment, we are trying to prove or demonstrate something that we already
know to be true. We have proven it
through the use of formula and other things.
What God is doing
is putting on a visual demonstration or a visual proof, giving visual evidence of
His righteousness. God is saying at the
Cross, “This is how righteousness and love work. I am showing you this because this is the
prime example for that.” He demonstrates
this at the Cross. Then we go on to read
in Romans 3:25 “Because in His forbearance God had passed over the sins that
were previously committed.” The word
here that is translated forbearance is the Greek noun anoche [a)noxh]. It
is an interesting word because it is translated correctly as forbearance.
Forbearance in
English and anoche
in Greek are both words that are used in a legal context to describe what
happens when, for example, a banker or someone who is owed money abstains from
enforcing or collecting
the payment of a debt. Sin
is described in a couple of places as a debt, and the sin penalty is a debt
owed to God. What we see here is that
God puts off or holds back on fully enforcing the penalty of sin in terms of
divine discipline, divine judgment in the period of the Old Testament from the
time of Adam’s sin up to the time of the Cross. He chooses to not fully judge (within time)
sin because it hasn’t been dealt with yet on the Cross. He chooses to abstain from collecting the
debt payment from everybody from Adam to Christ because He knows the solution
and the debt payment are going to be made when the 2nd person of the
Trinity enters into human history and goes to the Cross and pays the penalty.
Forbearance is a
significant term – it is used the same way in the Old Testament. In Isaiah 63:15 in a passage that is
addressed to God, we read “Look down from heaven, and see from Your habitation, holy and glorious. Where are Your zeal
and Your strength, the yearning of Your heart and Your mercies toward me?” Then there is the statement “Are they
restrained?” The same word that is used
there indicates the putting off of something.
In Romans 1:23-32,
I pointed out as we went through this study that the righteousness of God
condemned the immorality and the licentiousness of man. In Romans 2:1-4, there is the condemnation of
the moral man. Righteousness is saying
neither achieves or lives up to His righteous standard. At the conclusion of that section (the break
really occurred between 4-5 and not 5-6 as some Bibles have it), in verse four we
read “Or do you despise the riches of His goodness …” Goodness is more than just His
righteousness. It is sort of like the
expression of His righteousness. It is
somewhere between talking about the righteousness as the standard of His
character and grace as the expression of that standard. Goodness is a form of the expression of that
righteousness and that grace. “Or do you
despise the riches of His goodness, forbearance, and longsuffering…?” All three of these nouns are objects of the
term “riches.” The
riches of His goodness, the riches of His forbearance, and the riches of His
longsuffering.
God has postponed
the punishment of sin from His volition because He knows that full payment will
be taken care of at the Cross.
Forbearance is related to God’s patience. God is patient because He understands the
timeframe; He doesn’t look at time the same way we do. It is not that God is permissive towards the
sin of humanity from Adam to Christ. It
is not like he winked at sin, not like He said, “They just don’t know any
better.” There is no sense of the reduction of His
standard in order to be good and kind to the human race.
What happens in
our finite human relationships – and I am applying this a lot to parental relationships – is
parental permissiveness and the reduction of an absolute standard of behavior
and expectation of children living up to the standard because parents want to
be kind. There is this failure in our
culture to understand that love for someone is expressed both in terms of
providing them with wonderful things in life, as well as well as bringing just
punishment on someone.
Whenever I teach
on the love of God and how we are to be gracious to others, forgive others just
as God for Christ’s sake has forgiven us, some people have difficulty hearing
that because they don’t look except in one direction. It is like the person who says, “We cannot
execute the criminal.” They completely
fail to understand that executing the criminal is an act of love for society
and for the victim. If you do not
execute the criminal, you are not loving the society
as a whole because you are letting evil run rampant without punishment. If you do not execute the criminal or punish
him according to the crime, you are not loving the
victim. You are letting someone get away
with abuse, with theft, with crimes on innocent people, so you are treating it
lightly. You have reduced the standard
of righteousness in a culture for the sake of love.
These are not
mutually exclusive when you think of it in terms of Scripture. A love that is not righteous is not
love. A righteousness that is not loving is not righteous. They are not mutually contradictory. In human viewpoint, that is often presented
that way. This is the classic argument
that is often expressed in terms of Satan’s accusation against
God, “How can a loving God send His creatures to the
This passage is
teaching that God, though He passes over or postpones the punishment, chooses
not to lower the boom fully on the Adam-to-Jesus dispensation. He never reduces the standard of His
righteousness. That standard is going to
be satisfied at the Cross when Jesus Christ, the 2nd person of the
Trinity, receives the full judicial punishment for all the sins from everyone
in the Old Testament to all the sins after the Cross. All are poured out on the Cross, so that
God’s righteousness, which is the standard of His character, is going to be
fully satisfied. He does not have to
compromise His standard. His justice,
which is the expression of that standard, is also completely consistent with
His righteousness. It does not have to
change, it is not diluted, it is not reduced in force
in any way because it is fully satisfied at the Cross. Because righteousness and justice are then
both fully satisfied at the Cross, God’s love is free to flow in providing
salvation for everyone in the human race.
As I was
reflecting on this, it hit me how profound the essence of God is. We just do not take enough time to really
meditate on these dynamics and then to think about how they really impact
relationships that we have. We live in a
world of such superficial relationships where people just have such a difficult
time understanding these things. When you
talk about forgiving others, people ask “Does that mean the person who has
wronged me?” When you go to the passage
in Matthew 18:21-22 when Peter asks the Lord, “How many times should we
forgive?”, the Lord says, “Seventy times seven.” When people hear the word forgive, what they
mean is that I’m just supposed to rip open my shirt, throw open my arms, put
the dagger in his hand, and say “stab me again.” That is not what the Scripture says. An act of loving someone who is an abuser is
that they go through punishment and suffer the consequences of their
abuse. Someone who is a criminal should
suffer the consequences of their criminal action.
You can get
involved in mental attitude sins – vindictiveness, anger, maligning – and that
destroys the integrity of your motivation.
When God punishes, He does not punish from this position of
self-righteousness. He punishes from a
position of integrity. We have to
recognize that in expressing love and forgiveness to someone who is a criminal,
someone who has maltreated us, or someone who has abused us, real love means “I
forgive you.” This means two
things. Negatively, it means I am not
going to cave in to bitterness, vindictiveness, hatred, or mental attitude sins
in how I deal with you. On the positive side,
I am going to do what is right for you, which means that there are consequences
that you must endure because of the wrong actions that you have committed.
You do not reduce
the standards of right and wrong in order to love someone. Forgiveness is an action and expression of
love. But we live in a culture that has
juxtaposed love and righteousness in such a way that you either love someone or
you hold up a high standard - you lower your standard and elevate the love or
lower the love and elevate the standard.
The two go together. They are not
mutually exclusive; they are mutually dependent. When someone says they love you and has no
integrity, it does not mean anything if they say they love you. They are just expressing a shallow sentiment
that has no enduring quality to it because it has no integrity. When someone says they love you and has
integrity, you know that means something, and it is not something that is frivolously
communicated.
In Romans 3:24-25,
we have this demonstration of God’s righteousness at the Cross. Verse 26 goes on to say that “to demonstrate
at the present time His righteousness.”
This is all about the demonstration of God’s righteousness. It is a visible picture for all of humanity
to understand what love, righteousness, and justice are and how they work
together without compromising one another.
So the Cross is “to demonstrate at the present time His righteousness
(the character of God), that He might be just (God will remain just without
minimizing or compromising that in any way) and the justifier of the one who
has faith in Jesus.” What Paul is
indicating here in this rigorously logical development is that not only does
God remain just in the way He deals with sin at the Cross in the fact that “He
made Him who knew no sin to be sin for us…” (2 Corinthians
We know that
people are born in different conditions.
You have the obvious distinction in this passage between the Jew and the
Gentile. The Jew, we have already seen
in chapter two, is born in a position where he enjoys certain privileges that
are the result of God’s blessing to
In Romans 3:22, we
read “Even the righteousness of God, through faith in Jesus Christ, to all and
on all who believe. For
there is no difference.” Because
salvation is totally dependent upon God’s character and His integrity and
justice, and His justice is completely impartial and treats every human being
the same way; it has nothing to do with their individual circumstances – some
having more and some having less. God is
able to provide a perfect salvation.
Think about how
that whole concept applies to understanding the operation of justice within the
judicial system of a nation. It indicates
that for justice to operate in a nation from the top down viewpoint (this is
how the founding fathers thought), it doesn’t matter whether those who come
before the bar of justice are rich or poor, educated or uneducated, or black,
white, yellow, brown. Those
circumstances are irrelevant. What
matters is that there is an objective standard that is imbedded in the legal
statutes and that it is applied equally by a judge. That is an objective view of the law.
Once you start
getting away from a firm belief in absolutes (set standards that never change),
either as an individual or family or culture, then what happens on the judicial
bench within the legal system of the U.S. becomes subject not to what happens
above in terms of those external standards but becomes dependent on what is
happening below in terms of the circumstances that surround the individual who
is standing before the bar of justice.
Once you start basing justice on the circumstances surrounding the
individual who is standing before you instead of on an objective, external
standard, then the application of justice becomes a farce because it becomes
dependent upon totally subjective aspects rather than something that is
objective that can be equally applied without distinction.
We see the
perfection here of God’s character and how it is worked out in this whole plan
of salvation. In essence, we see, first
of all, the emphasis on the fact that God is righteous. The Greek word is dikaios [dikaioj] for righteous based ultimately on the noun dikai. It has various forms, but that is what the
root is. Righteous is a word that
relates to a standard. In the Hebrew Old
Testament, you had the phrase tsedeq which is the same idea. It establishes a standard. Righteousness with the suffix “ness” in
English does the same thing as adding the suffix sune [sunh] in Greek, which emphasizes the
qualitative aspect of the noun. Righteousness
becomes the standard of God’s character.
God’s character is really the standard.
We come out of a
culture and a history going all the way back to an ancient civilization in
The second aspect
here is God’s justice. God is perfect
justice. Justice is the application then
of that perfect standard of God’s character to His creatures. God has a righteous standard that never gets
compromised; His justice always applies it without distinction. He does not give any benefit to a creature
for this reason or that circumstance.
The word for justice is the same word as we have for righteousness. It is dikaios in both places.
We have the same thing in Hebrew.
That is because the context is going to tell us whether it is talking
about a standard or the application of the standard. The concepts of justice and righteousness are
inseparable.
The third point
here is that God cannot compromise His righteousness or justice because He is
immutable. He never changes; He is the
same yesterday, today and forever. He
cannot ever do anything to compromise His justice.
We are told in
numerous places in Scripture that God is also love. How do you know what love is? The same way you know what righteousness
is. You can only do it by looking at God’s
character. There is not this abstract
ideal that sits out there in
In English, you
have your comparative adjectives: good, better, and best. That immediately brings in a value judgment. How do we know what is best for someone? How do you as a parent know what is best for
your child? How do you as a husband,
commanded to love your wife as Christ loved the church, know what is best for
your wife? What you want? No, because one week it is this and one week
it is that. That is awfully changeable,
mutable, unstable.
So it cannot be your character.
It has to be based on something that has complete, perfect stability and
never changes, and that can only be the character of God. For a husband to be able to love his wife as
Christ loved the church, he has to constantly be pursuing an understanding of
the character of God. That understanding
of the character of God has to permeate his character in the process.
So God is
love. That means His very character
defines what love is. The only way we
can ever learn what love is is to go to the Scriptures. In the Old Testament, you have this God who
shows up in Genesis 18 and 19 and sends two angels to the five cities of the
plains, among which are
You don’t usually
hear that from the pulpit of the 1st
Another
example a few centuries later when the Israelites come out of
God tells Joshua
at the battle of
There comes a time
when the act of love towards 95% of the human race means that 5% of the human race
has to be executed in order to preserve the health of the rest of the
body. Just as in cancer surgery, you are
going to go in and cut out part of the body, so that you can save the rest of
the body. That is where the focus
is. Love focuses in two directions
because God recognizes that with the perversion among the Canaanites
continuing, their culture is just going to be immersed in greater self-misery. So it is an act of love to put them out of
their misery. It is an act of love to
protect the rest of the human race.
God’s love is operating at multiple levels.
You look at other
examples down through the centuries as when God removes the Israelites from the
land because He gave them the land, and then they disobeyed the Law. All throughout those passages, there is the
emphasis on the faithful, loyal love of God (chesed), His love for
This is what
Habakkuk had such a problem with. “Lord,
you have to do something about these horrible people here in
All this is how we
are to understand the complexities of what love is. Love is not the
We look at the
character of God and the 10 basic characteristics: 1) Sovereignty – He rules over His
creation. 2-3) His righteousness and justice – the
standard of His character and the application of that standard. 4) Love
– the expression of that to the human race.
5) Eternal life. 6) Omniscient
– He knows all the knowable (He takes into account every single factor in every
decision. There is nothing He does not already know, and there are no surprises.
His knowledge is perfect.) 7) Omnipresent – present to everything in His
creation, so nothing escapes His notice.
8) Omnipotent – has the power to
do whatever He chooses. 9) Veracity - absolute truth. 10) Immutability
– does not change.
The three elements
righteousness, justice, and love of God, along with His truth, comprise the
integrity of God. They work together,
and they always have to. You minimize
one, you destroy the other three. They
have to be in a perfect balance. What
this means is that God can provide a perfect salvation offered equitably to
every human being because it is not dependent at all on anything anybody
does. It does not depend on one person
having a higher or lower IQ, one person having a greater or lesser
motivation. No human factor can enter in
to create an inequitable situation.
This is why Paul
can summarize this the way he does in Romans 3:27-31. He asks three rhetorical questions in verse
27 in order to drive home the point. A
rhetorical question is a question that is asked without expecting an answer
because the answer is apparent. So he
says, “Where is boasting then?” It is
obvious; it is excluded. If it is
totally dependent on God, there is nothing for man to crow about. “Where is boasting then? It is excluded. By what law?” Now, look at this. I just saw this this afternoon, and I have to
work through this and some other passages.
Every now and then, you see something and say, “Isn’t that
interesting?”
“By
what law?” The law of works or the law
of faith? Let me ask you a
question. Most of you have been around
Christianity since you were a small or large child. What is always contrasted with the Law? Grace.
The Old Testament is the age of law.
We are in the age of grace. Again
and again, it is grace vs. law. What do
we have here? Faith. Is it the law of works or the law of
faith? It is not works vs. grace. It is the law of works and the law of
faith. There is still a law operating
because the Law establishes the fact that there are external, unchangeable
absolutes. It is not a law that is based
on works, that is, human effort, but it is a law of faith, depending on God to
provide the blessing.
Paul comes to a
conclusion in verse 28 “Therefore we conclude that a man is justified by faith
apart from the deeds of the law.” When
we look at this in the Greek, we have a present with an active meaning of the
verb logizomai [logizomai]. Logizomai is the word that we will run into when we
get into Romans 4:3 “Abraham believed God, and it was accounted to him for
righteousness.” It has to do with
thinking something through, reckoning something to be true, related to logos [logoj] . It is a verb form, and it is a
thought word.
It begins by
saying “Therefore we conclude (we have thought through these issues and come to
the only possible conclusion) that a man is justified by faith apart from the
deeds of the law.” It is a passive
infinitive – “a man is to be justified by faith apart from (without) the deeds
of the Law.” He draws this conclusion
demonstrating that works of the Law cannot justify anyone, so we have to be
justified apart from the works of the Law.
It has to be that way, for with God there is no partiality; there is no
distinction with God.
This is why in
verse 29, he goes back and says the only other option is to have a God of
favoritism where He is going to treat the Jews one way and the Gentiles another
way. He says, “Or is He the God of the
Jews only?” The implication is no, He is
not the God of the Jews only. He created
all human beings and is also the God of the Gentiles. Because He is the God of the Jews and the
Gentiles, the plan of salvation has to be the same for all.
Verse 30 “Since there is
one God who will justify the circumcised by faith and the uncircumcised through
faith.” Both the circumcised and the
uncircumcised (the Jews and the Gentiles) will be justified by faith. That first phrase says “God who will justify
the circumcised by faith.” There it uses
that other phrase the genitive of pisteuo [pisteuw] , by faith.
They are saying the same thing “by faith” and “through faith.” They are both based on faith.
When he says this,
we go back to the end of the last chapter.
Paul had been dealing with the guilt of the Jews and uses circumcision
as his point of reference. He says in
That is the same
thing he says in Romans
Verse 31 “Do we
then make void (invalidate) the law through faith?” No, the Law had a purpose. The Law was the constitution for
That wraps his
explanation of justification by faith.
The illustration begins in Roman 4:1.