Romans 3.21-31 Introduction We need to recall that in the previous study, Sha ul asked, Did the Jew have any advantage in this New Covenant? He answer had much bravado, in that Sha ul said that the Jew had the advantage in every way. But Sha ul negated that advantage when he said that the Jew, like the Gentile, had sinned, and were sinners, and could not be justified before God just because the Jew had been given the advantage. As a Gentile, I am thankful for this truth, otherwise, it seems that the advantage could make one prideful, but faith placed in Yeshua does not encourage pride, but humility. In this section, Sha ul is going to reveal that justification is not by the OT; instead justification comes from a source outside the OT, that source being faith in the power of Yeshua s atoning blood sacrifice. Sha ul will reveal that the OT witnesses (as in testifies) to the spiritual truth that Yeshua is the atonement for everyone, both Jew and Gentile. If then the OT testifies of Yeshua, but the OT cannot justify either Jew or Gentile, then neither can brag about being right with God. Yet, both Jew and Gentile can brag about being right with God when bragging about the faith that justifies. The faith that justifies is believing that Yeshua was born, lived and died according to the OT, and atoned for the sins of the entire world, thus making both Jew and Gentile right with God through convicted faith (absolute trust) that God redeems, sanctifies and atones through Yeshua. This automatically insinuates that while doing works of Torah is the proper thing to do, doing works of Torah cannot save, because if doing the works of Torah saved, then Yeshua s blood becomes unnecessary. For those of us who are Gentiles, and have accepted Jesus blood as the atonement, there are still times that our churches have taught us to do the law of Christ meaning that we must be found doing the works in order to be found righteous. This concept is no different that the Jew who attempted to find justification with God by doing the Law. The Christian cannot be justified (in other words, in order to be saved) by God by doing the law of Christ, and often referring to James as proof. First, we must accept as absolutely true that we are justified by faith in Jesus atoning sacrificial blood, and we must also accept as absolutely true that we are to demonstrate ourselves faithful in following the Messiah. However, demonstration of faith cannot and does not save, no matter how long we have been taught such doctrine. Yet, neither does faith alone save. This is because one who has faith, yet does not demonstrate themselves faithful may believe, but they are not living a life completely influenced to live as Messiah, and Messiah lived according to the law, but was also found doing the law, in essence he had faith and demonstrated his faithfulness. This concept is testified by Yeshua in Matthew 25, evidenced in three parables about doing righteousness (the virgins; the talents; and the sheep). Either concept alone, is lonely, incomplete, and insufficient.
The final powerful assertion that Sha ul makes is that both Jews and Gentiles affirm, confirm and establish the power of Torah when they believe in Yeshua. This, in part, is how the OT is fulfilled. Another way, the OT is fulfilled is when the disciple loves God and loves humanity (Romans 13.8-10). Sha ul confidently, and through Holy Spirit inspiration, affirms that the OT is, in no way, nullified (in essence, worthless) to NT believers; to contrary, Sha ul says, NT believers establish the Torah. Let us become more engaged in the power of the Torah, and let us more fully learn what Messianic fulfillment means so that we can have life and have it more abundantly (John 10.10) as the Messiah promised. While lengthy and, perhaps, confusing, Sha ul statements are a thorough discussion of the conclusion reached at the Jerusalem Council in Acts 15, where Peter said, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9And put no difference between us and them, purifying their hearts by faith. 10Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15.7-11 KJV) Yet, James, at the same Jerusalem Council, while binding only four things on the Gentiles, said that the Gentiles are to learn from Moses, in other words the OT. James said, saying, Men and brethren, hearken unto me: 14Simeon [Peter] hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. (Acts 15.13-21 KJV). By faith (by complete trust), both Jew and Gentile are saved. And both Jew and Gentile are to learn from the OT. Both Peter and James affirm the testimony of Sha ul.
Romans 3.21-31 Our Text from The Scriptures 21But now, apart from the Torah, a righteousness of Elohim has been revealed, being witnessed by the Torah and the Prophets, 22and the righteousness of Elohim is through belief in יהושע Messiah to all and on all who believe. For there is no difference, 23for all have sinned and fall short of the esteem of Elohim, 24being declared right, without paying, by His favour through the redemption which is in Messiah,יהושע 25whom Elohim set forth as an atonement, through belief in His blood, to demonstrate His righteousness, because in His tolerance Elohim had passed over the sins that had taken place before, 26to demonstrate at the present time His righteousness, that He is righteous.יהושע and declares righteous the one who has belief in 27Where, then, is the boasting? It is shut out. By what Torah? Of works? No, but by the Torah of belief. 28For we reckon that a man is declared right by belief without works of Torah. 29Or is He the Elohim of the Yehuḏim only, and not also of the gentiles? Yea, of the gentiles also, 30since it is one Elohim who shall declare right the circumcised by belief and the uncircumcised through belief. 31Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah. 1
Romans 3.21-31 Questions 1. (3.21) How is Yeshua apart from Torah? 2. (3.21) Provide one example of how the Torah and the Prophets witness to Yeshua. 3. (3.22) Provide your understanding of how the righteousness of Elohim is through belief. 4. (3.22b-23) Paul said with God there is no difference so how is the righteousness of God seen if the Jews have the advantage? 5. (3.24) Not having to pay for redemption (the cost of freedom) is probably a concept that is lost to us. However, as the saying goes freedom is not free. While there are some who receive US amnesty, to become a citizen of the US, most have to pay a price. How important is it that God grants amnesty to every believer, both Jew and Gentile? 6. (3.25-26) When amnesty is offered by the US, the amnesty is sometimes judged as being unfair. This seems largely due to the saying freedom is not free but also it is because amnesty is not offered to everyone equitably. As such, why is God s amnesty fair? 7. (3.27-28) Since God provides amnesty to both the Jewish and Gentile believer, then neither believer can, in any way, say that they paid for their freedom. As such, how is the Jew or Gentile believer to brag about being a citizen of the Kingdom? 8. (3.29-31) Since God grants amnesty to both Jew and Gentile, does God s equitable amnesty negate the power and the necessity of the OT? 9. (3.31) Since God s amnesty is received by both Jew and Gentile, then how do either (both) Jew and Gentile establish the Torah? Provide one or two thoughts. The Scriptures Footnotes 3.31: 1 See 7:12.
Romans 3.21-31 My Answers 1. (3.21) How is Yeshua apart from Torah? First, apart from Torah does not automatically equate that Yeshua (Jesus) was irreverent to Torah, this is far from true. He was reverent of Torah (specifically, the Five Books of Moses, but also all of the Scriptures which Christians consider the OT) this is evident from Yeshua s statement, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. (Matthew 5.17-19 ESV). That statement from Yeshua in Matthew 5 is often disputed as Jesus somehow nullifying the Torah through fulfillment, but such really is not the case. I think this is vividly demonstrated by the Apostolic Bible Polyglot (For those who want to investigate further, cf. Strong s Numbers G2647, G3089): 17You should not think that I came to depose G2647 the law or the prophets. I came not to depose, G2647 but to fulfill. 18For amen I say to you, until whenever shall pass away the heaven and the earth, one iota or one dot in no way should pass from the law, until whenever all comes to pass. 19Who ever then should untie G3089 one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens. And who ever should do and should teach, this one shall be called great in the kingdom of the heavens. Thus the question is truly relevant: How is Jesus apart from Torah (Law)? The Hebrew writer said Jesus was sinless against God s Torah (Hebrews 4.15), the Gospel of Matthew said Jesus defied at least one aspect of Traditional of the Elders, also known as Oral Torah (Matthew 15.1-2). Jesus was in a constant mode of revealing how to properly interpret written Torah, even when the Oral Torah went against it. This is important, but what is more important is that Jesus went above and beyond the moral, ethical, and religious codes of Torah willingly offering himself as the atoning sacrifice between humanity and divinity (John 10.15, 10.17-18). In Jesus offering himself, he demonstrated himself apart from Torah. 2. (3.21) Provide one example of how the Torah and the Prophets witness to Yeshua. Torah Examples (KJV) Genesis 3.15 - And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Deuteronomy 18.15 - The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; Prophet Examples (KJV) Isaiah 2:2 And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. Isaiah 52.10-53.12 the entirety of the passage Jeremiah 31.31-34 - 31Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. Jesus - John 5:39 Search the *scriptures; for in them ye think ye have eternal life: and they are they which testify of me. *Scriptures = the Torah (Law), the Prophets, and the Writings - what Christians have come to call the OT. 3. (3.22) Provide your understanding of how the righteousness of Elohim is through belief. This question will be answered more fully as Sha ul unfolds his dialogue, especially in discussing the righteousness of Abraham in Romans Chapter Four. But what we want is to see that which is particular to this chapter - Sha ul saying that God s righteousness has zero to do with humanity and/or humanity s faithfulness. God stands above and beyond humanity. God created humanity. God created humanity in his likeness. God endowed humanity, by giving humanity the choice, to partake in holiness or unholiness (tree of knowledge of good and evil). In short, humanity did not, cannot and will not ever create YHWH God. The Torah, the Prophets and the Writings testify to this. Not only has God revealed himself, during human past, and present, but will reveal himself during human future. YHWH has done this in the past by creative power of his word, speaking into existence all that we see and know, and conversing with Abraham,
Isaac, Jacob, Moses, Jesus, and others. But YHWH God has also revealed himself through inspiring his servants to record utterances that reveal God s holiness. Believers, whether Jew or Gentile, cannot, in any way, choose to remain holy and unblemished; that time is passed because this choice was forever sealed at the Garden when Adam and Eve chose to have awareness of the holy and the unholy. The righteousness of God is seen, manifested as true and living, when believers have complete and total conviction and confidence that it is God s Anointed, our Messiah Yeshua of Nazareth that brings reconciliation between humanity and divinity. This reconciliation was not accomplished and will never been accomplished by attentiveness and activity of Torah, it was accomplished because Yeshua laid down his life as a ransom. In other words, YHWH freely gave the Messiah, Yeshua as Messiah freely gave his life. Torah defines righteousness. Torah identifies sin. Torah testifies to God s faithfulness and promises. God through Yeshua gives life through faith. 4. (3.22b-23) Paul said with God there is no difference so how is the righteousness of God seen if the Jews have the advantage? God provides 100% access to his abundant mercy and grace when a person is willing to put complete trust in the Anointed One, Yeshua of Nazareth - in this, there is no distinction. While the Jews certainly received the Torah, the Prophets and the Writings, all which testify to the Promised One and to the Promises of God, 100% access is not available by living obedient to Torah, there is even less access when living outside of Torah, but only in Yeshua is there complete access. Prior to the death, burial and resurrection of the Messiah, the Jews had greater access to YHWH God s abundant grace and mercy, but those days have come to a close. Jew and Gentile have equal access to 100% of God s grace and mercy through completely trusting in Yeshua as Messiah. 5. (3.24) Not having to pay for redemption (the cost of freedom) is probably a concept that is lost to us. However, as the saying goes freedom is not free. While there are some who receive US amnesty, to become a citizen of the US, most have to pay a price. How important is it that God grants amnesty to every believer, both Jew and Gentile? Amnesty is truly a powerful reality. For those of us born in the United States, having been born in and thus a citizen by birth of this country, we probably cannot completely identify with a foreign national who has been granted citizenship, especially if they were given amnesty. A large portion of the country want foreign nationals to follow the rules to become a citizen, even those foreigners who have become citizens seem to want foreigners to gain citizenship through established law. The rub comes and the debate ensues when our government permits foreigners to become citizens by amnesty.
I use the concept and reality of amnesty because it seems to best illustrate God s beauty. Here is why. Amnesty circumvents the established law. Amnesty permits accessibility to rights that were available only by following law. See, the Jews were national, and wanted any Gentile convert to be nationalized - observe circumcision, observe the Law of Moses. But through Yeshua, access to the Sovereign is not limited by being nationalized, it fully granted when Jew and Gentile believe that Yeshua is YHWH s Promised One. Prior to Yeshua s death, burial and resurrection, the Jews had been given greater access to YHWH through the Law (Torah), but full access to YHWH still eluded the Israelites. After the resurrection, both Jew (Acts 1-2) and Gentile (Acts 10) and established as fact at the Jerusalem Council (Acts 15) are saved through the grace of the Lord Jesus as spoken by Kepha (Peter). This must have been a tremendous defeat for Israelite nationalism. Just as it would be, if the US government permits everyone on the planet access to the US rights by accepting faith in US amnesty thus making everyone a potential citizen of the US. If a US citizen, by birth or by process of foreign national was to say they would not have issues with that - think again. But back in the first century, and I suppose now as well, this amnesty program is actually easier for the Gentile, because the Gentile does not have the same nationalistic honor at stake, like the Jew. Unless of course, the Gentile has been brought up in the church, and now has to grapple with amnesty issues for those who have been lost in the world. At this point, the struggle is the same for both Jew and Gentile. By God using amnesty, he made every person and nation equal. Thus God made being Jew and/or Israelite of no advantage over the Gentile when coming to God s throne. 6. (3.25-26) When amnesty is offered by the US, the amnesty is sometimes judged as being unfair. This seems largely due to the saying freedom is not free but also it is because amnesty is not offered to everyone equitably. As such, why is God s amnesty fair? In short, God s amnesty is fair because while the Israelites and Jews were a national people for him, beneficiaries and testifiers to the light of truth, they have been given complete access to the throne of God, but this access has also been given to the Gentile. 7. (3.27-28) Since God provides amnesty to both the Jewish and Gentile believer, then neither believer can, in any way, say that they paid for their freedom. As such, how is the Jew or Gentile believer to brag about being a citizen of the Kingdom? The real short answer is: by boasting that citizenship, and being heir to salvation is by belief/faith/trust in Yeshua the Messiah.
The much longer answer is revealing the reality of the short answer coupled with the rather lengthy discussion about how Torah, the Prophets and the Writings all influence and impact believers, testify to Yeshua, and yet still provide guidance to our faith. 8. (3.29-31) Since God grants amnesty to both Jew and Gentile, does God s equitable amnesty negate the power and the necessity of the OT? The very very short answer is no. Now for a longer answer. I know the Christian Canon of the OT is arranged differently (Law, History, Wisdom, Prophets) than the Hebrew arrangement (the Law, the Prophets and the Writings). But the Hebrew arrangement is important because in the NT the OT is referred to as: the Law, the Law and the Prophets, among several others. Without the Hebraic arrangement (Law, the Prophets, the Writings) the Church would have no written testimony about the Messiah. Yet, while those scriptures prophesy about the Messiah, they also provide God s guidance, instructions, discipline, inspired human praise, prophecy and worship, and all which are designed to bring an individual and group in mature holiness. 9. (3.31) Since God s amnesty is received by both Jew and Gentile, then how do either (both) Jew and Gentile establish the Torah? Provide one or two thoughts. It really seems that Romans 3.27-30 help answer this question. 27Where, then, is the boasting? It is shut out. By what Torah? Of works? No, but by the Torah of belief. 28For we reckon that a man is declared right by belief without works of Torah. 29Or is He the Elohim of the Yehuḏim only, and not also of the gentiles? Yea, of the gentiles also, 30since it is one Elohim who shall declare right the circumcised by belief and the uncircumcised through belief. 31Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah. 1 First, Sha ul presents the idea that works cannot save, even when the works are commanded by/from the Law. This idea is at contrast with what Sha ul terms the Torah of belief. So, in this thought, Sha ul is say that there are two types of laws: a law of belief, and a law of action. While the law of action is necessary, it is the law of belief that saves. In other words, there is no action without first having belief. Consequently, the law of belief establishes the law of action. Knowing that, the law of belief does not and can neither negate nor nullify the law of action. In fact, as Sha ul presents, the law of action cannot exist without the law of belief. So boasting comes from the law of belief not the law of action, because the law of belief gives rise to the law of action.