Righteousness Granted

Study of Romans: Message Seven

Wednesday Nights MFBC

Romans 3:21-31.

ETS: Paul established how people become righteous.

ESS: We become righteous by faith in Jesus Christ.

OSS: [Doctrinal] {I want the hearers to affirm that righteousness is obtained only by faith in Jesus through the grace of God.} Cognitive: Affective: Psycho-Motor:

PQ:

What truths does the text establish about righteousness?

UW: Truths

Intro.: [AGS]: Traffic ticket- proven guilty; yet justified by grace of Judge. The judge ruled, “I understand this ticket has cited you guilty. However, someone has come before you to pay the price rendered by this citation.” [TS]: The text today asserts that, while all are guilty of unrighteousness, righteousness is granted by faith in Jesus because He paid the price. [RS]: We are all guilty of sin and unrighteousness. Yet, there has been a way for us to obtain righteousness through Jesus.

TS: Let us examine a few truths about righteousness established in the text now:

Righteousness is obtained through faith in Jesus Christ. [vv. 21-22a and 28]

Notice the contrastive conjunction to begin this section: But now (Νυνὶ δὲ); This is designed to set a hard contrast and communicate a shift of thought from that which comes prior to this verse. Previously, Paul is focused on establishing all are guilty and unrighteous. Now, Paul will direct his attention to establishing how all will become righteous.

The key in both of these verses in understood in the grammatical flow of the verses: verse 22 “through faith” (διὰ πἰστεως; ablative of means) and in verse 28 “by faith” (πίστει; instrumental of means); The key is that neither of these are explanatory or causative as to be understood as “because of your faith you have obtained righteousness” but rather they are to be understood as the means or manner by which righteousness is obtained “by means of your faith in Jesus Christ, you are made righteous.”

Notice in verses 21 and 28 that it is clear that Paul communicated righteousness is not obtained by any merit of human effort to obey the law. Righteousness is obtained apart from the law. Yet still, it is attested to or witnessed to by the law; as such, to some sorts, supported by.

APPLICATION: Individuals are declared righteous not by our own merit or to credit of any of our effort; only by faith in Jesus are we declared righteous.

Righteousness is available to all people. [v. 22b and 29-30]

Paul has previously declared all people guilty of unrighteousness. Now, Paul establishes that righteousness is available to all people.

Since all people are unrighteous; the assumption is, then, that all people need to be made righteous. Thus, Paul establishes that all people can be made righteous.

Righteousness is not reserved only for those who have the law; it is not only for those who are of specific ethnicity; it is not only for those who belong to a specific national entity; There is one God is “the maker, preserver, and redeemer” of all people and because “all have equally sinned; and there is no reason, if God be disposed to show mercy at all, that he should prefer the one to the other; since they are all equally guilty, sinful, and necessitous.” [1]

Also, there is to be no distinction understood between the phrase in verse 30, “who will justify the circumcised by faith and the uncircumcised through faith.” Again, “It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια πιστεως, by THAT SAME faith.” [2]

APPLICATION: God is creator of all people; Thus, as one God, He offers righteousness through faith in Jesus Christ to all people. There is no distinction.

Righteousness is granted because of God’s grace displayed in Christ Jesus. [vv. 23-26]

Paul again emphasized that all people are guilty of sin and thus condemned unrighteous.

Of utmost importance is the following:

People are justified freely by God’s grace. “This word stands opposed to that which is purchased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim.” [3]

“The basic difference is this: the way of obedience to the law is concerned with what we can do for ourselves; the way of grace is concerned with what God can do , and has done, for us.” [4]

Yet, in verse 24, there are three words of importance:

Justified (δικαίουν): This is a legal term that denotes a reckoning or accounting on behalf of someone that is different than they actually are. “But the point about our relationship to God is that we are utterly guilty, and yet God, in his amazing mercy, treats us, reckons us, accounts us as if we were innocent.” [5]

Redemption (ἀπολυτρώσεως): This is slavery term. The term “…properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected.” [6]

Atoning sacrifice [mercy seat] (ἱλαστήριον): This term is one of sacrifice. It means to propitiate or atone for. This, obviously, draws from that of the sacrificial system and understanding of the OT law for sacrifice.

The similarities to that of the OT law regarding sacrifice and that which qualified the sacrifice of Jesus as sufficient is as follows:

Both involved sacrifice.

Both involved the shedding of blood.

Both resulted in the passing over of sin.

The differences between that of the sacrifice of Jesus and that of the OT are as follows:

Jesus’ sacrifice was once for all.

Jesus’ blood resulted in actual reconciliation to God.

Regarding the question arising from verse 26, “How can God be both ‘just and justifier’?” Wiersbe wrote, “The answer is in Jesus Christ. When Jesus suffered the wrath of God on the cross for the sins of the world, He fully met the demands of God’s law and also fully expressed the love of God’s heart.” [7]

APPLICATION: Obtaining righteousness is impossible apart from the grace of God. It has nothing to do with us or our ability; it has everything to do with God and what He has already done.

Righteousness through faith leaves no room for boasting. [vv. 27-28]

Again, it is though Paul anticipates objection and pauses to respond in a manner as to answer the anticipated objection.

The objection is almost as though, perhaps by the totally different way-of-thinking, “by what merit do we have security or trust?”

Paul responds that the principle or law of faith is so much so that it is not dependent on anyone or anything except that of God.

William Barclay highlighted that Paul pointed them to a phrase familiar to them that would have started each synagogue service, “hear, oh Israel, the LORD our God is One Lord” [Dt. 6:4]” [8]

Additionally, they might have expected Paul to assert this as an end to the law, but he does the opposite. He affirms that now, they uphold God’s law through affirming that Jesus fulfilled the law.

APPLICATION: There is no place to boast in human merit when understanding that righteousness is obtained only through faith because of God’s grace.

Takeaways:

[1] By faith alone because of Grace alone is one justified and declared righteous.

[2] Are you guilty of some other means whereby you cling to security of have thought to justify you?

Bibliography:

[1] Adam Clarke, The Holy Bible with a Commentary and Critical Notes, New Edition., vol. 6 (Bellingham, WA: Faithlife Corporation, 2014), 58.

[2] Ibid.

[3] Albert Barnes, Notes on the New Testament: Romans, ed. Robert Frew (London: Blackie & Son, 1884–1885), 86.

[4] William Barclay, “The Letter to the Romans” in The New Daily Study Bible (Louisville, KY: The Westminster John Knox Press, 2017), 71.

[5] Ibid., 67.

[6] Albert Barnes, 87.

[7] Warren W. Wiersbe, “Romans” in Be Right: How to be Right with God, Yourself, and Others (Colorado Springs, CO: David C. Cook, 2008), 49.

[8] Barclay, 71.