Romans 3:25-26 "Good News for the Whole World (Part 2)"

[Crossposted to Street Prophets. The index for the series is here.]

I am using Carl Palmer's titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text:

(NET) Romans 3:25 God publicly displayed³⁰ him³¹ at his death³² as the mercy seat³³ accessible through faith.³⁴ This was to demonstrate³⁵ his righteousness, because God in his forbearance had passed over the sins previously committed.³⁶ 26 This was³⁷ also to demonstrate³⁸ his righteousness in the present time, so that he would be just³⁹ and the justifier of the one who lives because of Jesus’ faithfulness.⁴⁰

Notes:

³⁰ tn Or “purposed, intended.”

³¹ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³² tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tō aujtou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (hilastērion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

³³ tn The word ἱλαστήριον (hilastērion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25, ” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

³⁴ tn The prepositional phrase διὰ πίστεως (dia pisteōs) here modifies the noun ἱλαστήριον (hilastērion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

³⁵ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁶ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

³⁷ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

³⁹ tn Or “righteous.”

⁴⁰ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

My Comments: Carl Palmer quotes Socrates saying, about 500 years before Christ, that perhaps the diety can forgive sin; but that Socrates didn't see how. Carl says that the biggest problem in the universe is not sin, but how God could recieve people like us into His presence while maintaining His perfect justice: God's mercy/grace in conflict with His justice. Carl asks if anyone else has wondered how God could do that? Yes, I have thought of that.

Carl says that if we do not have a problem with the idea of God spending eternity with us; then we are missing one, or both, of these things:

1. The Holiness of a God who cannot, and will not, bring imperfection into His presence without changing it; and/or
2. the enormity of our own sin.

God's plan examined in Romans not only allows God to cover our sin so we are not abhorant to His sight and a stench to His nostrils; but also to create a method for us shedding our "old man" and transforming ourselves into a "new thing" that is truly righteous - not just cleaning us up by covering us in the righteousness of His Son. This is God's plan for our spiritually-powered transformation and not some spiritual perfume to cover up our smell. The brilliance of God is that He has figured out a way to both punish all unrighteousness; and redeem humanity for eternity. Very cool beans indeed.

This plan had been in place for awhile. Substitutionary atonement is not a Christian invention:

Yom Kippur, the most important day in the religious calendar of Israel, falling on the 10th day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel . . .

Although many additional rites were added over the centuries, the basic description of the original Day of Atonement is Leviticus 16. Complex and detailed ceremonies all focused on the central objective of complete atonement by sacrifice. First, the high priest removed his official garments, made for beauty and glory, and clothed himself in white linen as a symbol of repentance as he went about the duties of the day. Next, he offered a bull calf as a sin offering for the priests and himself. That done, he entered the Holy of Holies with a censer of live coals from the altar of incense, filling the area with incense. He sprinkled the bullock’s blood on the mercy seat and on the floor before the ark of the covenant. Then he cast lots over two live goats brought by the people. He killed one of the goats as a sin offering for the nation, taking the blood inside the veil and sprinkling it as before, thus atoning even for the Holy Place. He confessed the sins of the nation over the live goat as he placed his hands on its head. Finally he sent the live goat, called the scapegoat (i.e., the escape goat), into the wilderness. Symbolically it carried away the sins of the people. Then the high priest clothed himself in his usual apparel and offered a burnt offering for himself and one for the people with the fat of the sin offering. Outside the camp the flesh of the bull calf and goat was burned .

The Day of Atonement became so central to Judaism that it survived the destruction of the temple in ad 70 and the end of the sacrificial system. It is the highest holy day of Judaism today . . . In biblical times, celebration of the Day of Atonement showed that Israel believed the cleansing of their sins was accomplished by the rites commanded by God. The forgiveness and grace of God were granted them and were the basis for their continued fellowship with God as his covenant people. Because it was designated as a sabbath of solemn rest (Lv 16:31; 23:32), all work was forbidden on that day as on the weekly observance of the Sabbath.

As with all the prescribed sacrifices throughout the year, the question arises as to the need for a special time for atonement. It is clear that the ritual was meant to avert God’s wrath for sins already committed as well as to guarantee the continued presence of God. The sacrifice of the first goat and the sending away of the scapegoat were intended to cleanse the nation, the priesthood, and the sanctuary from sin. The intent of the whole sacrificial system reached its highest expression on that day, called by some the “Good Friday of the OT.” The daily, weekly, and monthly sacrifices left something undone, so that the high priest could not enter the holiest place throughout the year. On that one day, however, he was permitted to enter with sacrificial blood as he solemnly represented the nation before the bloodstained mercy seat.

Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible dictionary. Tyndale reference library (130). Wheaton, Ill.: Tyndale House Publishers.

Jesus as Mercy Seat vs Sacrifice: The NET Bible translators went a very different direction from most (all?) of the previous translations. It is generally true that no real points of theology are bound up in the many differences of translation that one can find. This is an exception to that. This is how the NIV (and everyone else?) translates verse 25:

God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—

This is certainly the standard orthodox/conservative view of Christ - He was the sacrifice whose blood was sprinkled on the Mercy Seat to atone, once and for all times, for the sins of God's people. The NET Bible translates the verse this way:

God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed.

This makes Christ not the sacrifice to atone for sins, but the place of atonement itself. There may be (probably are) places where Jesus is referred to as the sacrifice itself - but it seems to be a common translation error here. However, this is all Greek to me, so those who feel capable of following the translators' logic can look at the translation notes (32 and 33) to the two verses above; and please comment at will. Incidentally, the extensive translation notes are the reason I am using the NET for this series.

From the note sheet: Going deeper into the word --

1. What is the significance of the words “But now…”? (3:21)
2. What does Paul mean by “the righteousness of God”?
3. Do you regard yourself as someone who has been “justified freely by His grace”? (3:24)
4. How would you explain that Jesus is “a sacrifice of atonement”?
5. Why is it essential for God to be reveal Himself as both “just and the one who justifies” those who have faith in Jesus?

Next: 3:25-26 -- "One God, One Faith, One People"

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Romans 3:21-25a "Good News for the Whole World (Part 1)"

[Crossposted to Street Prophets. The index for the series is here.]

I am using Carl Palmer's titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text:

(NET) Romans 3:21 But now²⁶ apart from the law the righteousness of God (which is attested by the law and the prophets)²⁷ has been disclosed – 22 namely, the righteousness of God through the faithfulness of Jesus Christ²⁸ for all who believe. For there is no distinction, 23 for all have sinned and fall short of the glory of God. 24 But they are justified²⁹ freely by his grace through the redemption that is in Christ Jesus. 25 God publicly displayed³⁰ him³¹ at his death³² as the mercy seat³³ accessible through faith.³⁴ . . .

Notes:

²⁶ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

²⁷ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

²⁸ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730–44. Most commentaries on Romans and Galatians usually side with the objective view.

sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

²⁹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁰ tn Or “purposed, intended.”

³¹ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³² tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tō aujtou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (hilastērion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

³³ tn The word ἱλαστήριον (hilastērion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25, ” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

³⁴ tn The prepositional phrase διὰ πίστεως (dia pisteōs) here modifies the noun ἱλαστήριον (hilastērion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

My Comments: A quick review of the book up to now might be helpful:

• 1:1-15 -- Introduction
• 1:16-17 -- the theme of the entire book.

  16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”

• 1:18 - 3:20 -- The first sharp turn in Romans. Paul goes in to a long explanation of why everyone, Jews and Gentiles, are "under sin" and subject to God's wrath. Indeed, Paul goes to great lengths to prove that "all have sinned and fall short of the glory of God." One of the folks commenting on this section has gone as far as to suggest that Paul did not write a great deal of this section because it is such a sharp departure from the previous verses - and the ones we will now move into.

As Chris Thatcher (this weeks speaker) points out this passage, starting with "But now . . .", marks a another sharp turn, or hinge, in the book of Romans. Indeed, he states (and I agree) that if Romans had ended with 3;19 that this would be a supremely depressing letter that would not be in the Christian canon, and if it was would mark Christianity as one of the most negative, depressing religions on the planet.

Indeed, one of those commenting on the last section of Romans pointed out:

Other people like me let our conscience eat us alive from the inside out because when we read scripture like this that remind us how flawed we are already convinced. So to hear it from a source of authority simply consumes us.

And we don't get back up.

Some people will thrive on this and use the other chapters in the Bible to build themselves back up and make better people of themselves but with a newly polished mirror.

Other people, like me, like my father, listen to the reminders of how flawed we are, stare into that mirror long enough - and then out of guilt, frustration and desperation we smash our face right into the glass and the shards do the rest.

This is true of both followers of Christ and non-followers of Christ - and it comes partially, IMO, because we do not do a good enough job showing how God loves us despite our flaws. I will offer my bedrock set of verses from later in Romans that I use for this purpose

Romans 7:15-25 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me. So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

We all, Christian or not, have a body of "laws" - a morality - that we desire to follow. And, I am convinced, we are convicted by that body of laws - none of us live up to our own expectations. Paul sees this dichotomy in himself: as much as he loves God and wants to do right he still does wrong. Paul attributes this to our sin nature (the law of sin in our members) that actually wars with our own conscience and morality. It is not Paul who does wrong, but that law of sin residing with him in his body.

This is what Paul meant by us living "under sin" in the last section of Romans 3. Now the good news: just as, right after the Romans 7 passage quoted above, Romans 8 began

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For God achieved what the law could not do because it was weakened through the flesh.

now Romans 3:21 continues

But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.

Jesus is the rope thrown by God to drowning humans (or, to keep myself PC at Street Prophets - one of those ropes :-)). As Chris Thatcher said it, at the train wreck Paul outlines in the previous section - where every car and every passenger is involved - God shows up in the person of Jesus. Moreover, God shows up apart from any law or set of rules humans can follow - Jews and gentiles are equal.

Paul begins his primary view that the Mosaic law (or, IMO, any set of ethics and morality) does not make us righteous or even give us something to base moral superiority on; but actually should engender humility and make us realize that we are incapable of righteousness - these rules should teach us that we are incapable of following our own moral codes.

Not that Paul is talking about political entities here, but I think there is some application to political life as well. Folks, and countries, have underlying political ideologies along with moral ideas and rules in which they believe. These ideologies should also not engender pride or self-righteousness - but humiility - because people and countries do not follow their political ideals any better than folks follow their morals codes and laws.

From the notesheet: Question for individuals or groups --

1. Describe your heart’s response to God’s revelation, rescue, and provision in Jesus Christ.
2. Looking ahead in Romans, what are the implications for you if you now have God’s righteousness by faith in Christ and your sin is atoned for?
3. If someone asked, how would you explain the gospel based on what we have covered in Romans so far?

Next: 3:25-26 -- "Good News for the Whole World (Part 2)"

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Romans 3:9-20:"The Biggest Problem in the World "

[Crossposted to Street Prophets. The index for the series is here.]

I am using Carl Palmer's titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text is:

(NET) Romans 3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 10 just as it is written: “There is no one righteous, not even one, 11 there is no one who understands, there is no one who seeks God. 12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”¹⁵ 13 “Their throats are open graves,¹⁶ they deceive with their tongues, the poison of asps is under their lips.”¹⁷ 14 “Their mouths are¹⁸ full of cursing and bitterness.”¹⁹ 15 “Their feet are swift to shed blood, 16 ruin and misery are in their paths, 17 and the way of peace they have not known.”²⁰ 18 “There is no fear of God before their eyes.”²¹ 19 Now we know that whatever the law says, it says to those who are under²² the law, so that every mouth may be silenced and the whole world may be held accountable to God. 20 For no one is declared righteous before him²³ by the works of the law,²⁴ for through the law comes²⁵ the knowledge of sin.

Notes:

¹⁵ sn Verses 10–12 are a quotation from Ps 14:1–3.
¹⁶ tn Grk “their throat is an opened grave.”
¹⁷ sn A quotation from Pss 5:9; 140:3.

¹⁸ tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁹ sn A quotation from Ps 10:7.
²⁰ sn Rom 3:15–17 is a quotation from Isa 59:7–8.
²¹ sn A quotation from Ps 36:1.
²² tn Grk “in,” “in connection with.”
²³ sn An allusion to Ps 143:2.

²⁴ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

²⁵ tn Grk “is.”

Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

My comments: Romans is the most complete presentation of the Gospel in the New Testament, and Paul has started out to show that God wishes everyone to be saved - but first has to show that everyone needs saving. So, the first three chapters have systematically shown that everyone is lost. This is really the last week of Paul presenting the problem, before launching into God's solution to the problem.

This solution is what most people think of as "the Gospel" - but it all really is the Good News. That Good News is not only that we need saving, but that there is a plan to save us.

In the first three chapters, Paul does not prove that everyone is a sinner - he makes that accusation or charge. It is the indictment of a prosecutor, and not the verdict of a jury or judge. However, Paul is not accusing us of doing bad things or failing to do good things - he is saying that we are "under sin". He views it as a dark force, or a disease, that everyone is enslaved and/or controlled by. It is this force that makes us commit acts - sins - that most people want to think about when you talk about sin. So, his central charge is that

all people are enslaved to sin.

To support this charge, Carl Palmer points out that Paul uses a rabbinical method called "stringing pearls" - he reaches back into scripture and finds 8 verses to support his view.

• All people are condemned by their character (vvs 10-12):
  • Ecclesiastes 7:20
  • Psalm 14:1
  • Psalm 14:2; 53:2
  • Psalm 14:3; 53:3
• All people are condemned by their conduct (vvs 13-17):
  • Psalm 5:8; 140:3
  • Psalm 10:7
  • Isaiah 59:7-8
• The root cause is "no fear of God": Psalm 36:1
• The conclusion (vss 19-20):
  • The law silences every mouth
  • The world makes the whole world accountable to God
  • The law makes no one righteous in His sight
  • The law brings consciousness of sin

Next: 3:21-25a -- "Good News for the Whole World (Part 1)"

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Romans 3:1-8:"Faithlessness and Faithfulness"

[Crossposted to Street Prophets. The index for the series is here.]

I am using Carl Palmer's titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text is:

(NET) Romans 3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 2 Actually, there are many advantages.¹ First of all,² the Jews³ were entrusted with the oracles of God.⁴ 3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 4 Absolutely not! Let God be proven true, and every human being⁵ shown up as a liar,⁶ just as it is written: “so that you will be justified⁷ in your words and will prevail when you are judged.”⁸ 5 But if our unrighteousness demonstrates⁹ the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he?¹⁰ (I am speaking in human terms.)¹¹ 6 Absolutely not! For otherwise how could God judge the world? 7 For if by my lie the truth of God enhances¹² his glory, why am I still actually being judged as a sinner? 8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say.¹³ (Their¹⁴ condemnation is deserved!)

Notes:

¹ tn Grk “much in every way.”

² tc ‡ Most witnesses (א A D2 33 M) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA27 has the γάρ in brackets, indicating doubt as to its authenticity.

tn Grk “first indeed that.”

³ tn Grk “they were.”

⁴ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

⁵ tn Grk “every man”; but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.

⁶ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

⁷ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

⁹ tn Or “shows clearly.”

¹⁰ tn Grk “That God is not unjust to inflict wrath, is he?”

¹¹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

¹² tn Grk “abounded unto.”

¹³ tn Grk “(as we are slandered and some affirm that we say…).”

¹⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

From the Note Sheet: Going deeper in the word . . .

1. Do we sometimes doubt how God could be perfectly fair and “just” in judging our sin and failure? What should we do?
2. How does the cross of Jesus include both the “holy righteousness” of God to “judge” sin—and also the “faithful righteousness” of God to “save” sinners?
3. Do you regard yourself as someone to whom God has “entrusted” with “the very words of God”? If so, what does that mean to you?
4. Is it possible that we who follow Jesus could fail to live “faithfully” as “God’s messenger people”—to this generation?
5. How can we grow in trusting God—when we do not understand Him and His ways?
   

My Comments: Carl organized this message around 4 questions that a Jew might ask in response to the Gospel message, and Paul's answers in the passage:

1. If belonging to God’s “chosen people” and having the sign of His covenant (circumcision) do not save from God’s wrath . . . Is there any advantage to being a Jew? Paul really doesn't answer this question until Romans 9:

4 . . . To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. 5 To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.

Carl points out that God has given the Jews tremendous blessings. They were given the Law and the prophets so that they could have three great priviledges:

• know reality…truth… relationship with God. (Encounter God)
• experience the best way to live. (Embody God)
• become “light” to the nations. (Extend God to others)

These three priviledges should be familiar to Christians now - these are what God desires for us today where we are. Indeed, this is what God has desired for His people throughout the ages.

2. But, if some of the Jews did not truly believe God, does that mean God has been unfaithful… or will forget His promises? This is where Carl introduces the title of the message - "Faithlessness and Faithfulness". Paul says that yes, people have been faithless to God - but God keeps His promises. The quantity of human compromise in the world does not affect God's faithfulness at all. Everyone could be unfaithful in the world - and God would still be faithful

3. If the “evil” of our sin has brought the “good” of the Gospel — why does God condemn us? If God’s righteousness is seen more clearly because of our unrighteousness — is God unjust to bring His wrath on us? After all, if - as you say Paul - everything up to know has proved that we all - Gentile and Jew, with or without the Law - are sinners, and this has brought the Good of Christ as part of the Sovereign plan of God - haven't we helped bring the Good of Christ? This is very close to fitting in with the whole "God created evil" logic of folks who say that we are not responsible, or God is not Good, because of the existence of evil. Therefore, God has no grounds to judge humans because he brought the evil on Himself. Paul's answer is, of course, that we are responsible, that God is not evil, and that therefore He has the position to judge us. [See this series]. Paul covers this topic more in Chapter 9 as well.

4. If my sin (“falsehood”) reveals God’s truthfulness and increases His glory — why would God condemn me as a sinner? Of course, very similiar to question #3 - except that is is about falsehood and truthfulness instead righteousness and unrighteousness.

Carl mentioned in an earlier message that Romans 1-3 are like the black cloth that jewelers use as a backdrop when they display diamonds. The dark background elevates the glory of the stone. Here the question is: if my dark background elevates the Glory of God and helps His purposes - why take it out on the "poor dark cloth"? Carl says, rightly, that his is ludicrous, stupid, [pick your adjective]. He says he has 3 sons, and it would be like him saying that he loves it when his sons do wrong, because it makes him (Carl) look good. No father thinks like that.

It also is connected to the idea that we are somehow puppets - doing right and wrong at God's Will; and therefore without blame when we do wrong because it is just part of God's overall plan. Indeed, Paul takes it to the extreme, and reports on folks who misread him as saying we should actually sin more so that God's Glory can increase. This nonsense will be covered in Chapter 6

All of the themes of the first three chapters are going to be explored in greater detail later in the letter. Carl compares it to the overture of a symphony - where the themes of the overall work are touched on and expanded on later.

Next: 3:9-20 -- "The Biggest Problem in the World"

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Romans 2:17-29:"True Covenant Membership"

[Crossposted to Street Prophets. The index for the series is here.]

I am using the pastor's - in this case Matt Bowen - titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text is:

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Philosophy Humor Plantinga on Fundamentalism

Jeremy at Parableman in a comment at Fundamentally Changed pointed to a post by Cynthia Nielsen at Per Caritatem quoting Alvin Plantinga's look into the "real" use of the word "fundamentalist". [I hurt my arm with all those hat tips]

Alvin Plantinga:

In 1980, Plantinga was described by Time magazine as "America's leading orthodox Protestant philosopher of God." He was portrayed in that same article as a central figure in a "quiet revolution" regarding the respectability of belief in God among academic philosophers. Plantinga has delivered the prestigious Gifford Lectures on three separate occasions . . . Plantinga is currently the John A. O'Brien Professor of Philosophy at the University of Notre Dame.

Ok, now the quote:

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Romans 2:6-16:"God's Impartial Judgment"

[Crossposted to Street Prophets. The index for the series is here.]

I am using Carl Palmer's titles for these posts. The appropriate links are:

• Audio file
• Note sheet

The text is:

Read more!