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Spring Quarter: Examining Our Faith
Unit 3: Standing in the Faith
Lesson 10: Week of May 5, 2024
Dr. Hal Brady
Lesson Scripture: Romans 3:21-30
Key Verse: Romans 3:22-24
Lesson Aims
- Identify what is required for salvation!
- Explain the concept of the “sacrifice of atonement.”
- Brainstorm ways to explain the concept of the sacrifice of atonement to an unbeliever.
Introduction
It is said that Martin Luther claimed that this section (Romans 3:21-26) was “the chief point and the very center place of the Epistle, and of the whole Bible.” Quite a claim! However, there is no use trying to defend that claim here, since there are numerous other great paragraphs that could also vie for the title “central place in the Bible.” But, as we are reminded, the paragraph is extraordinarily important. Seldom does the Bible bring together in so few verses so many important theological ideas: the righteousness of God, justification, the shift in salvation history, faith, sin, redemption, grace, propitiation, forgiveness, and the justice of God. It is here more than any other place in Romans that Paul explains why Christ’s coming means “good news” for needy sinful people.
Lesson Context
Paul’s letter to the Romans was written in about AD 58, most likely from Corinth during his third missionary journey. He had not planted the Roman Church, and the letter’s origin are something of a mystery. It could be that believers who were present at the first Pentecost brought it back from their Jerusalem pilgrimage to their home in Rome (Acts 2:10). The nature of the church in Rome were influenced by an edict, issued by Emperor Claudius in about AD 49, that had forced Jews living in the city to leave (Acts 18:2). The Roman historian Suetonius tells us that Claudius “banished from Rome all the Jews, who were continually making disturbances at the instigation of one Christus,” the word Christus likely referring to Christ.
This experience probably forced a certain division within the Roman Church between Gentile and Jewish believers with each group contending that it had a better claim of salvation in Christ than the other (compare Romans 11:13-24). The expulsion of Jews from Rome resulted in Gentile Christians being in the majority in the church then, if they had not been the majority already (Romans 1:5-6,13).
This majority status seems to have continued even after the death of Claudius in AD 54 allowed Jews to return to the imperial city (compare Acts 18:2 with Romans 16:3-5). Much of Paul’s letter was therefore directed specifically to the Gentile believers there (Romans 11:13).
Paul hoped to visit Rome soon, so his letter served as an introduction to himself and the gospel he would teach in Rome and abroad, God willing. Part of Paul’s purpose in writing to the Roman Christians was to inform them of his desire to meet them (Romans 1:11-15) and to gain support for his planned travel to Spain (Romans 15:23-28). But the body of the letter is old gospel, making Romans perhaps the closest thing in the Bible to a systematic exploration of the Christian doctrine. Our lesson today cuts straight to the heart of the matter: what is required for salvation.
- God’s Righteousness
(Romans 3:21-24)
The words “But now” are truly significant! “But now” builds on the thought that came before, that no one will be declared righteous in God’s sight by the works of the law: rather, “through the law we become conscience of our sin” (Romans 3:20). For some, the law offers a sure-fire way to become righteous in God’s eyes—by perfectly obeying it. But anyone with true understanding of God and the purpose of his laws knows that the law was never intended to make a person righteous and thus justify that person. If lawful obedience cannot justify a person, what can?
As we are informed, for the first time in this letter, Paul separates law from righteousness and affirms that his argument is not new; it aligns “with the Law and the Prophets.” The entire Old Testament (“the Law and the Prophets”) testifies to the new work of God in Christ. The cross is no afterthought, no “Plan B,” it has been God’s intention from the beginning to reveal his saving righteousness by sending his Son as a sacrifice for us.
Again, the law was intended to make people aware of their sin, and the prophets explicitly called out the people when they became blind to their sinfulness. Paul expanded on that idea in Galatians 3:12-29, which refers to the law as “our guardian,” teaching what God is like and keeping us safe until Jesus came to reveal “the righteousness of God (see Romans 3:22a). Likewise, the writer of Hebrew said that “the law was a shadow of the good things to come” (Hebrews 10:1).
Question! What texts in the law can explain that God’s righteousness cannot be attained through obedience to it?
The righteousness of God mentioned in verse 21 is here revealed to be the gift believers receive. By faith in Jesus, we are eligible to and do, in fact, receive the gift of being called righteous (compare Genesis 15:6; Romans 4:3-8; Ephesians 3:12). The contrast is with the attempt to be made righteous through works including keeping the law (compare Galatians 2:16). And we do well to remember that righteousness described here is being made right with God, despite our continued imperfect efforts.
The point here is that a righteousness we could never attain through the law has been made available by a different means. Faith in Jesus Christ will give us the righteousness we need to be saved from our sins. We need to remember that faith is not simply a collection of beliefs but is connected to the person of Jesus Christ. So believing and trusting God in regard to the work of Jesus is the only way anyone whether Jew or Gentile, can be saved.
The phrase “there is no difference” looks back to Paul’s argument about the fallenness of both Gentiles and Jews. Because both groups (which encompass all of humanity) are lost in sin and living counter to the will of God, salvation for both must be attained in the same way (compare Romans 3:9; Galatians 3:28). If we visited a prison, we would find people who were there for lesser crimes than others, but we would find no innocent people.
So, all are under sin’s power, and all “fall short of the glory of God.” God’s glory in the Bible is, first of all, his own awesome presence. But the Bible teaches that God’s people are destined to share in that glory; thus, God’s glory also described the eternal destiny of believers (Romans 8:18; Philippians 3:21; 2 Thessalonians 2:14). Jewish texts speak of Adam having lost the “glory” of being like God at the time of the Fall, and all human beings since him share that fate. But what the first Adam lost, the second Adam, Christ, will restore. Consequently, it’s sin that keeps us from accurately modeling God’s glory. That is, without Christ!
Now, before we get to verse 24 and the rest of our text, John Stott in his book, “The Cross of Christ” presents several helpful images that will assist us in the full meaning of our salvation.
Propitiation is the image of the shrine. Here is Christ’s atoning sacrifice to appease the wrath of God which we deserve.
Redemption is the image of the marketplace. Here Christ brings us back and sets us free from the captivity of sin.
Justification is the image of the law court. Here Christ becomes our substitute and accepts the sentence of our guilt.
Reconciliation is the image of the home. Here Christ restores broken relationships for those who are alienated from the father.
And I also want to add the word “Grace!” Grace signifies God’s active and unmerited favor on our behalf. Grace is utter generosity, unselfish, spontaneous, reckless generosity that acts in another’s behalf regardless of whether they are worthy or not. Jesus Christ is the means by which this grace is conveyed to humankind.
The speaker described his former life. He said he did a lot of things of which he was ashamed. He rebelled and drank obsessively. On a number of occasions, he was rude to his mama. He was self-centered and deeply depressed. He was really, really unhappy. But then he smiled and said, “God’s grace changed my life.” Likewise, many of us can attest to the validity of God’s grace is Jesus Christ.
The verb “justify” in verse 24 brings us back to the initial topic of God’s righteousness after the parenthesis of verses 22b-23. In verse 22a, Paul has emphasized that God’s justifying work is available through faith. Now he adds two further points. We are justified by means of God’s grace and on the basis of his redemptive work in Jesus Christ.
“Grace,” here is that beautiful word again. Grace is a key theological idea in Paul. He uses the word to stress that all God does on our behalf is done “freely” and “without compulsion.” Nothing we can do requires God to put us right with himself. We receive what He does as a pure gift.
Redemption has the basic sense of “to liberate by paying the price.” This word and words related to it, “ransom” are used widely in the New Testament to describe the significance of Christ’s death (example: Mark 10:48; Luke 24:21; Romans 8:23; 1 Corinthians 1:30). In Paul’s day the words referred to the way in which people could pay money to buy the freedom of slaves or prisoners of war. Elsewhere Paul compared redemption to adoption, the act through which we become God’s sons and daughters (Galatians 4:4-5).
- Christ’s Sacrifice
(Romans 3:25-26)
A “sacrifice of atonement” was required by God in order to forgive his people. This sacrifice was a major part of the process of atonement. In Israel, sacrifices were offered throughout the year and for various purposes. The mercy seat of the ark of the covenant was the center of the sacrificial system. But only the head priest could go into the holy of holies and only on the Day of Atonement, once every year, to sprinkle blood on the mercy seat. This sacrifice was a mercy from God so that he would forgive their sins (Leviticus 16:2, 13-15). The sacrificial system was a temporary solution made obsolete by Jesus’ sacrificed death on the cross (Hebrews 9:11-14).
When we respond “by faith” Jesus’ “blood” accomplishes the atonement we require for the remission of sins (John 1:29; Hebrews 10:19-22; Revelation 7:13-17).
“Forbearance” points to God’s patience (2 Peter 3:9). Taking into account the cycle of sacrifices necessary before Jesus’ sacrificial death, God’s forbearance was seen in his allowance for animal sacrifice to forgive sins, even though these only looked forward to Jesus’ sacrifice (Hebrews 10:4). The past sacrifices were a shadow of the true sacrifice to come. God did not overlook sins, but he withheld judgment of those sins until Jesus’ death—the sacrifice that took away sins once and for all (Hebrews 9:26; 10:10). This understanding of God’s patience works well with the image Paul painted in Acts 17:30-31 of God’s holding all people to account because there was no more excuse for ignorance regarding what he required.
Question! How can we balance God’s patience toward sinners with the urgency of accepting Jesus’ sacrifice when witnessing to a nonbeliever?
“At the present time” in verse 26 refers to the times since Christ’s sacrifice. God’s righteousness and justice go hand in hand (Job 37:23; Psalm 11:7; Isaiah 5:16; etc.).
A remarkable tension is created, then, when God, in his perfect character, desires both justice and mercy for sinners. He could not accurately be called “just” if he simply turned a blind eye to wrongdoing. Through Jesus’ sacrifice, a path forward is created. “Those who have faith in Jesus” experience God’s mercy and are justified when they are covered in Christ’s blood and made new.
As another scholar has put it, God accepts as righteous before him sinful people who have faith, and he accepts sinners as righteous without violating his own just character because Christ has fully satisfied God’s demand that all who commit sin must die. By faith in Christ, we are joined to him. He becomes our representative and his death’s accredited to us.
Dr. Robert E. Lee, the well-known minister, tells of an unforgettable experience he had the first time he visited Calvary on a tour of Israel. He was so excited that he out-distanced his guide in climbing the hill as he reached the summit and stood there at the very place where his Lord poured out his blood, the great preacher’s emotions were so stirred that his body began to tremble. When at last the breathless guide caught up with him, he asked, “Sir, have you been here before?” For a moment there was silence. Then Dr. Lee whispered, “Yes, I was here nearly two thousand years ago.”
We sing the mighty chorus, “What can wash my sins away?” We answer in positive affirmation, “Nothing but the blood of Jesus.” For those who have faith, the word for sin is “paid in full.”
- Human Boasting
(Romans 3:27-30)
Paul is mainly talking to the Jews here because we know from Romans 2:17 and 2:23 that the Jews had a tendency to boast. However, Paul says that because righteousness comes through faith, not from ourselves, boasting is eliminated.
Repeating, since salvation is not accomplished by anything a sinful person can achieve, no person has the right to boast (Ephesians 2:8-9). For this reason, even Paul counted all things
“garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8-9). The “law that requires faith” superseded the prior laws and accomplishes what a law of works could not: salvation in Christ.
Verse 28 presents a summary of Paul’s argument to this point. Keeping “the law” does accomplish righteousness; trying to keep the law makes us aware of our shortcomings. Justification only comes “by faith.” The works that result are evidence of faith (Galatians 5:22-25); they are integral to a living faith (James 2:17), but they are not saving action.
Question! What evidence can you point to that you are being made new in Christ?
Verse 29 gives reminder that on the most basic level God created everything (Genesis 1:1), and so he is the rightful God of Gentiles too. Paul’s Jewish audience would have agreed with this. But the Jews sometimes assumed that, because “God” had chosen them specifically, he was opposed to all other people and chose the Jews “only.” Assuming that, however, ignores God’s love for all people. However, Jesus made clear God’s care of all in both his words and deeds (example: Matthew 5:38-43; Mark 7:24-30; John 3:16-18).
“One God” in verse 30 calls to mind the Shema: “The Lord our God, the Lord is one” (Deuteronomy 6:4). The command that follows is to
“love the Lord your God with all your heart and with all your soul and with all your strength”(6:5; compare Mark 12:29-30). The Shema was recited multiple times a day by observant Jews in pursuit of teaching the command and keeping in their hearts (Deuteronomy 6:6-9). If there were many (real) gods, maybe there were different ways to justify the Jews and the Gentiles. But since there is only one God, he chose only one way to “justify” all people in the same way: by faith.
The “circumcised” refers to the Jews as this was the physical sign of the covenant between God and Israel (Genesis 17) and often a badge of pride for Jews.
The “uncircumcised” refers to any Gentiles. This made the practice a clear-cut (pun intended) way to distinguish between the two groups. But there is only one way to the Father, no matter one’s background: Jesus Christ himself (John 4:6).
Conclusion
All human brokenness and sorrow can be traced back to sin. That’s something that everyone has in common. And, as hard as we try, our own efforts cannot heal us.
Consequently, we all need Jesus. He is our righteousness, our victory over sin and death by faith. He is the one person we can all have in common and in whom we can find outside our own sinfulness (John 17:20-23).
Jesus is the only one who can transform our efforts from futility in sin and death to Spirit-led works of hope and life.
Again, we have no room to boast because it is only by faith in Christ that we are saved. The rightful place of the law is to show us our need for salvation. It is not, nor was it ever intended to be, a way of salvation.
One other word! Works do have a place in our Christian faith. They are the evidence of our faith in Christ. As John Wesley put it in summing up his whole theology: Faith working through love.
Action Plan
- Do you affirm in thought, word, and deed that God is the God of all? Please explain.
- What futile efforts toward earning salvation can you commit to abandoning? Discuss with class.
- How does the Law make us conscience of sin?
Resources for this Lesson
- “2023-2024 NIV Standard Lesson Commentary, International Sunday School Lessons,” pages 305-312.
- “The NIV New Application Commentary (Romans),” by Douglas J. Moo, pages 125-130, 137-142.
- “The Book of Romans the Smart Guide to the Bible Series,” by Gib Martin and Larry Richards, pages 46-49.
- “The New Interpreter’s Bible, Volume 10,” pages 468-471.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
