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Lesson 4October 21-27/28Justification by Faith

Memory Text:“Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28).

In this lesson we come to the basic theme of Romans: justification by faith-the great truth that, more than anyother truth, brought about the Protestant Reformation. And despite all the claims to the contrary, Rome has no more changed regarding this belief now than it did in 1520, when Pope Leo issued a papal bull condemning Luther and his teachings.Luther burned a copy of the bull because if there were one teaching that could never be compromised, justification by faith was and is it.

The phrase itself is a figure based on law. The transgressor of the law comes before a judge and is condemned to death for his transgressions. But a substitute appears and takes the transgressor’s crimes upon himself, thus clearing the criminal. By accepting the substitute, the criminal now stands before the judge, not only cleared of his guilt but also regarded as never having committed the crimes for which he was first brought into court. And that’s because the substitute-who has a perfect record-offers the pardoned criminal his own perfect law-keeping.

In the plan of salvation each of us is the criminal. The substitute, Jesus, has a perfect record, and He stands in the court in our stead, His righteousness accepted in place of our unrighteousness. Hence we are justified before God, not because of our works but because of Jesus, whose righteousness becomes ours when we accept it “by faith.” Talk about good news! In fact, the news can’t get any better than that.

SundayOctober 22The Deeds of the Law

ReadRomans 3:19, 20.

Romans 3:19, 2019Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.20Therefore by the deeds of the law no flesh will be justified in His sight, for by the lawisthe knowledge of sin.19. We know. A common expression with Paul, in reference to something generally conceded (see on ch. 2:2; see chs. 7:14; 8:22; etc.). The law. The article is present also in the Greek (see on ch. 2:12). The reference is generally understood to be to the OT Scriptures, from which Paul has drawn the previous quotations. The OT was divided into three collections of books, the Law, the Prophets, and the Psalms, or Writings (see Vol. I, p. 37). But the full title as it appears in Luke 24:44 was rarely used, and all three divisions might be referred to as the law and the prophets (Rom. 3:21; cf. Matt. 5:17; 22:40; etc.), or simply the law (see on John 10:34). In order to bring home more directly to the Jews the evidence of the Scriptures, and to prevent any attempt on their part to shift the reference from themselves to the Gentiles, Paul calls attention to the fact that the OT, from which he has been quoting, speaks especially to those to whom it was given. The Jews acknowledged the divine inspiration of the OT, which denounced so specifically the sins of the Jewish nation. Therefore they could hardly evade Paul’s conclusion that they should rightfully be regarded as sharing with the Gentiles in the universal guilt of man. Saith, it saith. The first “saith” is the translation of the Gr. legō, which here highlights the subject matter of what is spoken. The second “saith” is the translation of the Gr. laleō, which refers to the expression of the law. The first word is applicable particularly to the matter contained in the law, whereas the second refers especially to its proclamation. This distinction between the two words is illustrated in the translation, “all that the law says is addressed to those who are subject to the law.” Under the law. Literally, “in the law”; that is, subject to the authority of the law (see ch. 2:12). May be stopped. In view of the evidence presented, men have no excuse to offer (Rom. 2:1; cf. Ps. 63:11). All the world. Jews and Gentiles together. Paul has already declared the accountability of the heathen in ch. 1:20, 32. Guilty. Gr. hupodikos, a word occurring only here in the NT and not found in the LXX. In classical Greek it means “liable to prosecution,” and may be followed by a reference to the violated law or to the injured party or rightful prosecutor. The passage may here be rendered, “become accountable to God,” or “become answerable to God.” God is thus represented as having a controversy with sinners (see Jer. 25:31). Paul may be speaking here of God as not only the injured party but also as the judge (Rom. 2:5, 6, 16). 20. Therefore. Rather, “because.” What follows introduces the reason why every mouth will be stopped and all the world be held accountable to God (v. 19). By the deeds of the law. Literally, “out of works of law,” that is, works prescribed by law. In the Greek, “law” stands without the article (see on ch. 2:12). Paul is stating a general truth that is applicable to Gentiles and Jews alike. Righteousness by works of law has been the basis of every false religious system and had become the principle even of the Jewish religion (DA 35, 36). But works performed in obedience to any law, whether that law be made known by reason, conscience, or revelation, cannot justify a sinner before God (Gal. 3:21). Paul has already shown that the Gentiles have violated the law revealed to them in nature and conscience (Rom. 1). Likewise he has proved that the Jews have violated the law revealed to them in the OT and particularly in the Ten Commandments (ch. 2). Jew and Gentile alike are in need of justification. But the law has no power to justify. It can only expose the sinfulness of sin in its true colors. Justification can be obtained in only one way.

There is no contradiction between the statement in ch. 2:13, “the doers of the law shall be justified,” and this passage, “by the deeds of the law there shall no flesh be justified.”The former emphasizes the fact that only those will be justified who so completely commit themselves to God that they are willing to do whatever He commands—thus not being merely “hearers of law.” The latter emphasizes the equally true fact that good works of obedience can never purchase salvation. They can, at best, be but evidence of the faith by which justification is received.

No flesh. That is, no man, no human being. Paul is doubtless alluding to Ps. 143:2. Be justified. Gr. dikaioō, “to set right,” “to regard as righteous,” “to declare righteous,” “to treat as being righteous,” “to present as righteous.” The word occurs 39 times in the NT, 27 of these being in the writings of Paul: The significance of dikaioō is somewhat obscured by the translation “to justify.” In the Greek dikaioō, “to justify,” dikaios, “righteous,” dikaiosunē, “righteousness,” are all built on the same root and the relationship between the three is clearly seen.

As used in the NT with reference to human beings, justification indicates the act by which a person is brought into a right state in relation to God. By this act God acquits a man who has been guilty of wrongdoing or treats as righteous someone who has been unrighteous. It means the cancellation of charges standing against the believer in the heavenly court. “If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous” (SC 62; see on chs. 3:28; 4:25; 5:1). By the law. Literally, “through law.” There is no article in the Greek (see on ch. 2:12). Knowledge. Gr. epignōsis, a term meaning clear and exact knowledge (see Rom. 1:28; 10:2; Eph. 4:13), not the ordinary word for knowledge (gnōsis). The law is the standard of right, and whatever fails to comply with the law is sin, for sin is lawlessness, disobedience to law (1 John 3:4). The more one becomes acquainted with the standard, the more one’s consciousness and sense of sin is increased. That is why no one can be justified by works of law. As far as justification is concerned the law has done all that it can accomplish when the sinner has been led to exclaim, “O wretched man that I am! who shall deliver me from the body of this death?” (see on Rom. 7:24). Law holds the mirror up to guilt, but cannot remove it.

This verse, along with Paul’s statement that the law is to bring us to Christ (Gal. 3:24), clearly shows the relation between the law and the gospel. The gospel has by no means obviated the necessary function of law. The doctrine of righteousness by faith “presents the law and the gospel, binding up the two in a perfect whole” (TM 94).[1]

What is Paul saying here about the law, about what it does, and about what it does not or cannot do?A Possible Answer:he is saying that whatever the law says, places the reader under its jurisdiction.... One of its functions is to establish God’s will and therein if it is disobeyed, produces the effect of finding the violator guilty. Why is this point so important for all Christians to understand?A Possible Answer: It is important because it helps us understand a function of the Law while enabling us to benefit from the effect of establishing guilt, which in turn predisposes us to turn to God for help and salvation.

Paul is using the term law in its broad sense as the Jew in his day understood it.By the term Torah (the Hebrew word for “law”), a Jew even today thinks particularly of God’s instruction in the first five books of Moses but also more generally in the entire Old Testament.The moral law-plus the amplification of this in the statutes and judgments, as well as the ceremonial precepts-was a part of this instruction. Because of this we may think of the law here as the system of Judaism.

To be under the law means to be under its jurisdiction. The law, however, reveals a person’s shortcomings and guilt before God. The law cannot remove that guilt; what it can do is lead the sinner to seek a remedy for it.

As we apply the book of Romans in our day, when Jewish law is no longer a factor, we think of law particularly in terms of the moral law. This law can’t save us any more than the system of Judaism could save the Jews.To save a sinner is not the moral law’s function. Its function is to reveal God’s character and to show people wherein they fall short of reflecting that character.

Whichever law it is-moral, ceremonial, civil, or all combined-the keeping of any or all in and of itself will not make a person just in God’s sight. In fact, the law never was intended to do that. On the contrary, the law was to point out our shortcomings and lead us to Christ.

The law can no more save us than the symptoms of a disease can cure the disease. The symptoms don’t cure; they point out the need for the cure. That’s how the law functions.

How successful have your efforts in law-keeping been? A Possible Answer:Spotty... utterly dependent on the enabling power of the Holy Spirit. When I attempted to keep the law in my own strength, I failed miserably.

What should that answer tell you about the futility of trying to be saved by keeping the law?A Possible Answer:It tells us that the futility is very high. We simply cannot be saved by trying to keep the law because we never can.

MondayOctober 23The Righteousness of God

“Now the righteousness of God without the law is manifested, being witnessed by the law and the prophets” (Rom. 3:21).

21. But now. This may be understood either in its temporal sense, “at the present time,” or in its logical sense, “in this state of the case.” For its use with the latter meaning compare Rom. 7:17; 1 Cor. 13:13. Paul has shown the universal need of righteousness (Rom. 1:18 to 3:20) and now turns from the negative to the positive side of the theme proposed in ch. 1:17. The righteousness of God. See on ch. 1:17. In contrast with the universal sinfulness of man and his futile attempts to gain righteousness by works of law, Paul proceeds to describe the righteousness of God, a righteousness that God is ready to bestow on all who have faith in Jesus Christ.Without the law. Literally, “apart from law.” There is no article in the Greek (see on ch. 2:12). These words stand in contrast with “by the deeds of the law” in ch. 3:20. They emphasize that God’s righteousness has been disclosed without any reference to law. That is, the righteousness of God has been manifested quite apart from the whole principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness. Is manifested. Literally, “has been manifested.” The word may imply that what has now been manifested had previously been hidden (see Rom. 16:25, 26; Col. 1:26).Although the righteousness of God had been revealed to a certain extent in the OT, the full manifestation of His righteousness has come in the person of Christ (see PP 373).Being witnessed. That is, being borne witness to, being attested. The law and the prophets. That is, the OT Scriptures (see on v. 19). In the Greek the article appears with “law” (see on ch. 2:12). There is no contradiction between the OT and NT. Although this manifestation of God’s righteousness is apart from law, it is not in any opposition to the law and the prophets. On the contrary, it was anticipated by them (see John 5:39). The OT is in substance prophetic of the righteousness to be revealed in Christ and received by faith, as recorded in the NT (see Acts 10:43; 1 Peter 10, 11). Paul has already quoted Hab. 2:4, “The just shall live by faith” (Rom. 1:17). Throughout the epistle, Paul constantly refers to the OT for confirmation of his thesis that righteousness is by faith (see chs. 4; 10:6, 11). The central purpose of the ceremonial law was to teach that a man could be justified, not by obedience to the moral law, but by faith in the coming Redeemer (see PP 367).

How are we to understand what this text means?A Possible Answer:We are to understand the text just as it suggests...the righteousness of God has been manifested quite apart from the written principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness as has been attested by the Old Testament scriptures.

This new righteousness is contrasted with the righteousness of the law, which was the righteousness with which the Jew was familiar.The new righteousness is called “the righteousness of God”; that is, a righteousness that comes from God, a righteousness that God provides, and the only one that He accepts as true righteousness.

This is, of course, the righteousness that Jesus wrought out in His life while here in human flesh-a righteousness that He offers to all who will accept it by faith, who will claim it for themselves, not because they deserve it but because they need it.

“Righteousness is obedience to the law. The law demands righteousness, and this the sinner owes to the law; but he is incapable of rendering it. The only way in which he can attain to righteousness is through faith. By faith he can bring to God the merits of Christ, and the Lord places the obedience of His Son to the sinner’s account. Christ’s righteousness is accepted in place of man’s failure, and God receives, pardons, justifies, the repentant, believing soul, treats him as though he were righteous, and loves him as He loves His Son.” - Ellen G. White, Selected Messages, book 1, p. 367. How can you learn to accept this wonderful truth for yourself? See also Rom. 3:22.

Romans 3:22even the righteousness of God, through faith in Jesus Christ, to all and on allwho believe. For there is no difference;

22. By faith of Jesus Christ. Or, “by faith in Jesus Christ.” The Greek may be understood either way. In Mark 11:22, where the Greek reads literally, “have faith of God,” the KJV reads, “have faith in God.” Likewise, the literal “faith of his name” is translated “faith in his name” (Acts 3:16). The literal “the one out of faith of Jesus” is translated “him which believeth in Jesus” (Rom. 3:26). The saints are those who keep the commandments of God and have faith in Jesus (see Rev. 14:12; TM 58).

Some have preferred to understand “faith of Jesus” as here meaning the faith that Jesus Himself exercised, His faithfulness, the holy life He lived, and the perfect character He developed, which is given as a free gift to all who receive Him (see DA 762). Compare “the faithfulness of God” (see on Rom. 3:3). Furthermore, His “faith” would include His faithfulness in His voluntary vicarious death (see Rom. 3:25, 26; cf. Phil. 2:8).

In any transaction of justification, both of these aspects are operative. The “faith of Jesus” is that which makes it possible for God to be “just, and the justifier of him which believeth in Jesus” (Rom. 3:26). “Faith in Jesus” is the channel through which the individual comes into possession of the blessings of justification (see EGW Supplementary Material on ch. 4:3–5).