Romans 3

grace and the value of the law

The church in Rome at the time of Paul’s writing was a beautiful merger of traditional Jews and Roman gentiles; however, as with all historical accounts of revivals, this expansion of the church created heated debates as to what should be considered essential Christian doctrines and practices. These arguments were perpetuated by local religious influencers who claimed to have authoritative positions (and in some cases were even inciting violence against Rome); at the time, the broader Jewish community within the city of Rome was attempting to resolicit pharisaic perspectives of maintaining righteousness through legalism. On the other side of the debate were those arguing that the law was of no value at all and should be discarded entirely.

Unsurprisingly, their debates then are still our arguments today. There are many within the church today either pressuring legalistic doctrines or promoting cultures of shame because of legalistic perspectives. And, to combat this faction of legalism within the church, there are still those who claim that the law is no longer relevant or required. To summarize the arguments simply: both are wrong. Paul addressed this debate directly.

The third chapter of Romans is one that is frequently quoted but rarely taught within its full context. It is important to remember, when reading anything, that verses taken out of context become dangerous; however, there is infinite beauty available to us when passages are read within context (this is because Scripture is truth and has power). To read this passage in context, Paul required us to hold on to both extremes (Ecclesiastes 7:18).

Throughout Romans 3, Paul semi-Socratically walked through the argument that the Gospel of Christ is available to us through faith and not by obedience to spiritual disciples. We read that “for by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:20). This should not be interpreted to mean that the only purpose of the law was to reveal sin; such a perspective can only be considered if the second portion of the sentence is read out of context from the first portion. Instead, in context we read that the emphasis was placed on knowing that no one can be justified by good works as was taught by the pharisaic schools; our knowledge and understanding of the law should, alternately, show us how impossible such a task is: the standard is too high, and none can achieve it. Paul’s desire was to emphasize the Gospel, and he showed no indication of minimizing the significance of the law. The revealing nature of the law was not argued to be the totality of the law’s purpose and significance. Again, Paul prioritized grace without resorting to discarding or discounting the law. Paul wrote of the importance of both:

“For we hold that one is justified by faith apart from works of the law.” Romans 3:28

“Then what advantage has the Jew? Or what is the value of circumcision? Much in every way.” Romans 3:1-2a

The law, indicated by his reference to “the Jew” and circumcision, is still important and of much value! This is a topic that Paul addressed later in his correspondence (Romans 13), but we should note that he emphasized from the beginning that arguments of the law’s irrelevance were invalid and mistaken. But, at this point in his letter, Paul continued to prioritize the Gospel message and our inability to stand in judgment of each other.

“For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” Romans 3:22b-25a

This is partly a continuation from the previous chapter with the addition of the beautiful news of Christ’s atoning sacrifice. And, it rightly should be the focal point of the passage. First, “there is no distinction” between the rule follower and the rule breaker; all fall short. But, next, immediately understood is that the grace of God is offered to us by faith as a gift through the sacrifice of Christ. And, to propitiate is to regain the goodwill and favor of one who has been deeply wronged. Through His work on the cross and our trust (which is the definition of faith) in His grace, our relationship with God has been restored. Read within context, we must remember that the atoning work of Christ does not justify lawlessness and ungodliness.

Paul, again, did not allow his audience to continue in the folly previously condemned. He already noted a common teaching that he determined to be rightly mocked.

“And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.” Romans 3:8

The reference Paul made was to those who would promote a lifestyle of cheap grace in which there was argued no set direction for living according to the Kingdom of God. Under such a perspective it was said that the Christian may live in whatever manner he or she deemed fit with or without consideration of seemingly antiquated doctrines. Yes, this perspective still exists today within the church; Paul condemned it then, and his message still applies today. We must consider that there was a reason Paul concluded this section by uplifting the law. Again, Paul provides further insight into the interpretation of the law later in his letter, but, at this point, we should note that Paul does not discard it as some others were arguing.

“Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” Romans 3:31