We come to the conclusion of our survey of justification in Romans 3. We’ve talked about the guilt of the law and the propitiation found in Christ, and now we come to the conclusion of it all, that “a man is justified by faith apart from the deeds of the law.” But what we need to notice is that this conclusion is itself supported by the observation that boasting is excluded. That means Paul’s argument runs like this: No one can boast because everyone’s guilt was atoned for in the same way and by the same person, by the death of Jesus the messiah. That can only then mean that we are justified by faith alone. In short, penal substitutionary atonement and justification by faith alone are two sides of the same coin. They both imply the other, and they both mean that we must be humble and dependent upon God. The shorthand which Paul comes up with to explain this relationship is what he calls “the law of faith.”
The Law of Faith is Established
Now this expression, “the law of faith,” is a sort of play on words. Paul is using it to trump the other law, the law of works. He’s basically saying, “If you want a law, here’s one for you, the law of faith.” This is the same “law” that he says is “established” in vs. 31. So there are two laws, a law of works and a low of faith, and the law of faith overrules and disproves the law of works. And the law of faith excludes, it prohibits, boasting on the part of any human. So, the law of faith is “Thou shalt not boast.” Continue reading →
We’ve been discussing justification by faith these last few weeks, with a special emphasis on Romans chapter 3. Last week we set up the “problem” with a discussion of sin and the role of the law in revealing sin. This week we move to the next component, which is really the central component, the justice of God. As we will see, the righteousness of God which is revealed in justification is both His righteousness and the righteousness by which we are declared righteous. The two are the same in Christ so that God may be righteous in declaring His people righteous, the just and the justifier of the one who has faith in Jesus. Our justification is also God’s justification, as in it He demonstrates His righteousness.
This word righteousness is very important in the book of Romans, and right in the first chapter we read that “in [the gospel] the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith’” (Rom. 1:17). But as obviously important and central as this word “righteousness” is, its meaning has been the source of considerable controversy. To begin, you should know that the English words “righteous” and “justice” are the same word in both Hebrew and Greek. Furthermore, the term “justification” shares this same root, and so “justification” can also be translated “vindication” or “rectification.” While each of these terms has slightly different connotations and emphases, they all come together in the biblical word for righteousness. Continue reading →
The Apostle Paul writes in the Epistle to the Colossians:
Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations—“Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body,but are of no value against the indulgence of the flesh.
The way in which Christians are “not under the law” is one of those famous disputes in New Testament studies, but this passage seems to make at least one thing clear, you do not gain mastery over the flesh by adherence to regulations and restrictions concerning temporal things. Neither eating, nor not eating in itself has any bearing on your spirit.