The Doctrine Of Justification By Faith Alone Affirmed & Exegesis of [Rom 3:19-26; 8:33-34]

                                 The Doctrine Of Justification By Faith Alone Affirmed &
                                               Exegesis of [Rom 3:19-26; 8:33-34] 
                                                                by Joel Sexton
                             


Introduction

In [Rom 3:21-26] we find as many exegetes and commentators recognize as "the center of the entire Bible."  The reason for this is because nowhere else do we find such a robust treatment of the Gospel. We have mankind's depravity, law & gospel, justification, the law of God, the righteousness and justice of God,  imputation, the atonement (as a propitiation), the act of justification as a completely monergistic act of God.

Roman's is Paul's systematic treatment of the Gospel. And as such we must adhere to the structure of the book up to our present text {Rom 3:19-26] if we are to fully grasp the argument of Paul.

[Rom 1:1-7] we have Paul's prescript or salutation. [Rom 1:8-17]. And [Rom 1:18-3:18]. The latter is especially important as Paul is making one argument up until {Rom 3:19-26] and beyond.

In [Rom 1:18-3:18] Paul builds his case for what follows and then summarizes in [Rom 3:10-18] mankind, both Jew and Gentile under sin and the wrath of God. [Rom 1:18-32] Is God's judgment on the Gentile world, while [Rom 2:1ff] Is the Jewish world. [Rom 1:18; 2:5] make it very clear that God's wrath is on all of mankind.

Exegesis [Rom 3:19-26]

19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:19-26]

"Now we know that whatever the Law says, it speaks to those who are under the Law so that every mouth may be closed and all the world may become accountable to God;" [Rom 3:19]

"Now we know"  brings attention to something that is apparent. Paul here in vs. 19 is giving the climax to (vs. 10-18) in Paul's litany of texts quoted from the Psalms and Isaiah which condemn them especially that are "under the law" or more literally "in the law."The Jews particularly [Rom 2]. But the Gentiles are not off the hook as Paul places them in the same boat as the Jews before the litany of O.T. passages we read in vs. 9,

"What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;''

The next verse begins with "as it is written" [Rom 3:10a] demonstrating that (vs. 9-18) is a condemnation of the total depravity of both Jew and Gentile.

Vincent strongly states when it comes to the legal, forensic,  courtroom language of the text,

"Maybe stopped. Lit. fenced up. The effect of overwhelming evidence upon an accused party in court. May become guilty before God Rev.brought under the judgment of God. ûUpo>dikov under judgment occurs only here. In classical Greek, it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The Freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge, but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. [1]

Top Roman commentator Douglas Moo sums up the awesome scene of (vs. 19)

"The terminology of this clause reflects the imagery of the courtroom. 'Shutting the mouth' connotes the situation of the defendant who has no more to say in response to the charges brought against him or her. The Greek word translated 'accountable' occurs nowhere else in the Scriptures, but it is used in the extrabiblical Greek to mean 'answerable to' or 'liable to prosecution,' 'accountable.' Paul pictures God both as the one offended and as the judge who weighs the evidence and pronounces the verdict. The image, then, is of all humanity standing before God, accountable to him for willful and inexcusable violations of His will,  awaiting the sentence of condemnation that their actions deserve." [2]

"Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.'' [Rom 3:20]

The phrase, "works of the law" has become a controversial phrase in the past couple of generations in Pauline studies. The predominant understanding in the New Perspective on Paul, (leading the charge being N.T. Wright) is this phrase just means "covenant badges" of Judaism. These "badges" are Jewish customs according to Torah that would make the Jew stand out in the Roman world. Sabbath, Festivals, circumcision, Kosher etc. [3][4][5]

This is one of the many problems with the New Perspective on Paul. [Gal 3:10-13] as well as this present passage refutes such a notion that "works of the law" means only part and not the law in its fullness.

Hypothetically Paul states in our present context [Rom 2:13] that one can be justified by law. That is in perfect obedience in thought, word, and deed their entire life. Of course, this is impossible. Why there is one who has kept the law perfectly in the place of mankind, in thought, word, and deed. Jesus Christ

The courtroom scene still carries on. The word "justified" (dikaioo) is a forensic, legal term. Robinson's Greek Lexicon states, "to regard as just, to declare one to be just." [6] Liddell & Scott, "to set right, amend." [7]

The law acts as a big stick. It "kills" [Rom 7:11], for "apart from the law sin is dead" ]Rom 7:8] as it produces "all manner of sin" and "wrath" [Rom 7:8; 4:15]. This is the law's job. It is to arouse sin in us so that it will work repentance in us so that we might flee to God with the empty hand of faith.
The works of the law, however, do not contribute anything to the justification of anyone; indeed, they are a great hindrance because they keep one from seeing himself as unrighteous and in need of justification. [8]

The great Lutheran Theologian C.F.W. Walther's exegesis and application of this text are most fitting. From his masterful work, "The Proper Distinction Between Law And God,"

"Here the apostle states the function of the Law: it produces, not love, but the knowledge of sin. A person can, indeed, possess that knowledge without the love of God.
Rom. 5:20 we read: The Law entered that the offense might abound. But where sin abounded, grace did much more abound. The Greek text reads: (ἵνα πλεονάσῃ τὸ παράπτωμα) that is, "that sin might be increased." Many sins are slumbering in a person who is still ignorant of the Law. Let the Law be preached to such a person forcefully, let it strike his conscience with lightning force, and the person will not become better, but worse. He begins to rear up against God and say: "What! Am I to be damned? True, I know that I am an enemy of God. But that is not my fault; I cannot help it." That is the effect of the preaching of the Law. It drives men to desperation. Blessed the person who has been brought to this point: he has taken a great step forward on the way to his salvation. Such a person will receive the Gospel with joy, while another who has never passed through an experience of this kind yawns when he hears the Gospel preached and says: "That is an easy way to get to heaven!" Only a poor sinner, on the brink of despair, realizes what a message of joy the Gospel is and joyfully receives it.

Rom. 4:15 the apostle writes: The Law worketh wrath. [Luther: wrath only.] It incites men, not to love of God, but only to hatred of Him.

Rom. 7:7-8 St. Paul says: What shall we say, then? Is the Law sin? God forbid! Nay, I had not known sin but by the Law; for I had not known lust except the Law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the Law sin was dead. We always reach out for what has been definitely forbidden. Man is always tempted to act contrary to an injunction or a prohibition. Even filthy Ovid had made this experience when he wrote: Nitimur in vetitum semper cupimusque negata. To be sure, even a heathen could have an experience of this kind. Ovid was a genius, but a profligate person. Among other things, he turned his thought also upon himself.

Gal. 3:21 the apostle writes: Is the Law, then, against the promises of God? God forbid! For if there had been a law given which could have given life, verily, righteousness should have been by the Law. Why this question and the hypothetical clause? The apostle, no doubt, means to make the intended negation stronger. Often when a question is raised concerning something which everybody knows is not so, the intention is to bring about a very strong negation. That is the case in this text: the apostle means to say: The Law certainly cannot save a person.

2 Cor. 3:6 we read: The letter killeth, but the spirit giveth life. This precious text is horribly perverted by the Evangelical (Unierte) Church. These people argue: It is wrong to insist on the letter of Scripture. The spirit, general ideas drawn from Scripture, is what must be held fast. Luther's action at Marburg, when he wrote the words: Τοῦτό ἐστι τὸ σῶμα μου and pointed to these words, again and again, is regarded as not a Christian action by these people. Indeed, Luther's action was not unionistic, but it was genuinely Christian. The meaning of the apostle in this text, as the further study will show you, is: The Law killeth, but the Gospel giveth life.

These Bible-texts are illustrated by beautiful examples recorded in Scripture, which relate exactly the conduct of certain persons before their conversion and after they had become believers. There are not many of these instances recorded, but all of them show that contrition does not flow from the love of God. " [9]

"But now apart from the Law the righteousness of God has been  manifested, being witnessed by the Law and the Prophets" [Rom 3:21]

"But now" shows a shift of Paul's thinking from the previous section which is a time of wrath [Rom 1:18-3:18]. The "righteousness of God" [Cf. Rom 1:16-17]  God's saving work through Christ is now been disclosed. God's justice has now been fully satisfied with His Son who became "a propitiation" and a "curse" on behalf of mankind [Rom 3:25 cf. Rom 8:3; Gal 3:13]. This, Christ in His passive obedience in drinking "the cup" of God's wrath and fury [Jn 18:11} resulted in a total and complete atonement for Christ to proclaim, "It is finished.'' [Jn 19:30]. (More on this when we get to Rom 3:25),

The "righteousness of God" is witnessed in the Law and Prophets to no end! First the law (nomos). In [Ex 25-40] we see Yahweh's commandments concerning the building of the tabernacle. We have the differing "sin offerings" of [Lev 1-7], and of course, Yom Kippur, the Day of Atonement [Lev16], The "prophets" are replete with the picture of Jesus the Christ and His salvific work. In The Servant Songs [Isa 40-55], also what is sometimes called "Second Isaiah" [Isa 55-66]. The majestic prophet has Christ shining through on almost every page. The Great Shepherd [Eze 34] that gathers his flock at the end of the second exodus into Zion, the Davidic Kingdom [Isa 53]. This is not to mention the other prophets, the promises, and gospel imagery.

Even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction" [Rom 3:22]

This is Paul beginning to unpack his thematic statement of Romans, [Rom 1:16-17]. In "the righteousness of God" as stated above, is His salvific act in Justification. So the text with that in mind would read, "Even the salvific act of justification through faith in Jesus Christ...". This echoes back again to (vs.9), "What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin."  The ground is level at the foot of the cross!

For all have sinned and fall short of the glory of God, [Rom 3:23]

The conjunction, for" (gar) ties in [vs.22) which give us, "For there is no distinction for all have sinned and fall short of the glory of God." [Rom 3:22b, 23]  The "glory" (doxa) here in context would be the presence of God that was lost in Adam. Because of the fall and original sin we have been guarded against this presence ever since, except for the High Priest's work on the Day of Atonement once a year. [Lev 16]. This, of course, has been fulfilled with Christ at His ascension. He brought us into the "presence behind the veil" [Heb 10:20] as a "forerunner" on our behalf with His blood." [Heb 6:19-20].

Believer's in the act of faith and baptism are translated from the "outer tabernacle" [Heb 9] into the Most Holy Place, the "inner tabernacle" by the blood of Christ [Eph 2:6; Col 2:12]

This has been retained by those who have been justified by faith in that we now have that hope, [Rom 5:1-2]. This reality is expounded by Paul latter in Romans [Rom 8:18-24}.

Being justified as a gift by His grace through the redemption which is in Christ Jesus [Rom 3:24]

Here in (vs. 24-26), we get to the meat of this rich and awesome passage of Scripture [Rom 3:21-26]
Freely Gift (NASB)

Siopedv, adv. (SleptA), gratis, gratuitously, a) pr. i. e. freely, without requital, Matt. 10. 8. b) in the sense of groundlessly, without cause, John 15. 25; Gal. 2. 21 apa Xpiorrbs Swgeavairedave, i. e. ' then there was no cause why Christ should suffer.'  [10]

 We are d..e.., justified that is gratuitous, without anything, even the least thing, is required of us. Accordingly, we poor sinners praise God for the place of refuge He has prepared for us, where we can flee even when we have to come to Him as utterly lost, insolvent beggars, who have not the least ability to offer to God something that they have achieved. All that we can offer Him is our sins, nothing else. But for that very reason, Jesus regards us as His proper clients. We honor Him as our faithful Savior by making His Gospel our refuge, but we deny Him if we come to Him offering Him something for what He gives us. [11]

From Robert H, Mounce's standard commentary on Romans,

We underestimate the hopelessness of our sinful state, At best, any righteousness by works would be desperately inadequate. By God's grace, we are granted a right standing with him. The basis for this redemptive process us Christ Jesus, The gospel centers in the atoning work of God's unique and only Son. Redemption is found in him and him alone. [12]

In confronting justification, we encounter the leading doctrinal contribution of Romans. To get the meaning of the doctrine, some attention must be given to terminology,... In classical Greek dikaioō, was sometimes used in the sense to mean "do right by a person, give him justice." As a result, it could be used in the sense of "condemn.'' But in its biblical setting it is used in the opposite sense, namely to "acquit" (Exod 23:7; Deut 25:1).  It is clear both from the OT and the NT that dikaioō is a forensic term: it is the language of the law court. But to settle on ''acquittal'' as the meaning of justification is to express only a part of the range of the word, even though an important part (Acts 13:39).
There is a positive side that is even more prominent in the NT usage-"to consider, or declare to be righteous." The word does not mean "to make righteous," that is, to effect a change of character. Because he considered it ethically deplorable that God should account righteous those who have been and to some extent continue to be sinful, Good-speed defied the linguistic evidence and rendered dikaioo "to make upright."He failed to realize that the question of character and conduct belongs to a different area, namely sanctification and is taken up by Paul in due course, whereas justification relates to status and not to condition. [13]

It should also be noted the same Greek word used here for redemption is also found in [Eph 1:7; Col 11:14] where Paul used it in connection to the blood of Christ.

Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness because in the forbearance of God He passed over the sins previously committed [Rom 3:25]

The understanding of the word "displayed" (NASB) or "set forth" (KJV) is similar to Paul in [Eph 1:9], " He made known to us the mystery of His will, according to His kind intention which He purposed in Him.

We notice concerning "displayed" that this means to foreordain or to predestine. Peter writes, "For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" [1Pet 1:20].

"Publicly denotes something that is done in the open for all to witness. Unlike the ark of the covenant which was hidden behind the veil in the Holy of Holies, Jesus the true " word" (logos) [Jn 1:1, 14) is not hidden away in an ark to be seen once a year by the High Priest only, but has been publicly displayed in His ministry and atoning death on the cross. It pleased God for Him to bear our sins in the presence of ungodly men [Isa 52:13-53:13].

The forensic atonement of Christ tied into justification is also clearly stated by Paul in 2 Corinthians;
Namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.  He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him [2 Cor 5:19-21]

We see here a picture of Objective Justification and Subjective Justification [cf. Rom 5:12-19].
In vs. 24 we see redemption or ransom as a forensic act. Man is being ransomed from God's wrath. Even more explicit in showing that the atonement is a forensic penal substitutionary one, Paul used the word propitiation (hilasterion)

Douglas Moo asserts,  ''When to the linguistic evidence we add the evidence of the context of Rom . 1-3 where the wrath of God is an overarching theme (1:18; cf. 2:5), the conclusion that hilastērion includes reference to the turning away of God's wrath is inescapable'' [14]

For the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. [Rom 3:26]

"His righteousness" would be that of Yahweh. It was to be demonstrated at the present time in Christ. God did not overlook sin at all but has dealt with it in Christ. Him drinking the cup of fury willingly for mankind. This was to show that Yahweh is righteous and just. He has his justice met in His broken law by the vicarious satisfaction of His Son.

That way He is just and the justifier of the one who trusts in Christ. God is the justifier! Just like faith is a "gift" vs. 24. The whole act of justification is a Divine Monergetic act where the sinner simply opens up the empty hand of faith.

Forensic, Courtroom Language In Justification Found Again In [Rom 8:33-34]

[Rom 8:33-34]

Who will bring a charge against God’s elect? God is the one who justifies;  who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. [Rom 8:33-34]

At this juncture, we will quote the Greek scholar's and lexicon to first establish the courtroom language behind the greek which is also apparent in the English translation

Who shall lay anything to the charge of God's elect? (τις εγκαλεσε κατα εκλεκτωνθεου?). Future active indicative of εγκαλεω, old verb, to come forward as an accuser (forensic term) in a case in court, to impeach, as in Ac 19:40; 23:29; 26:2 , the only N.T. examples. Satan is the great Accuser of the brethren.accordingto his plan for justification ( 3:21-31). The Accuser must face the Judge with his charges. ]Rom 8:34]

Shall condemn (κατακρινων). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1Jo 2:1 ), "who is at the right hand of God" (ος εστιν εν δεξια του θεου) "who also maketh intercession for us" (οςκα εντυγχανε υπερ ημων) [15]

Robinson in his greek English lexicon states; to call in, i. e. to demand; in N. T. to call in question, i.e. to accuse, arraign, bring a charge against, foil, [15] pg 129

In this passage we have 1) the "accuser'' or the one bringing "a charge" against "God's elect." We also have 2) the accused party, "the elect" believer,  3)the Judge, God who is the "one who justifies." 4) And finally, we have a lawyer present. Our High Priest making intercession with the blood of His atonement. We have a similar passage in 1 Jn 2:1-2.

Condemn means to establish or prove guilt, not merely affirm it. [16]

My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous;  and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. [1 Jn 2:1-2]

N.T. Wright from his massive commentary on Romans concerning our present text;

"Whatever we think about that, with vv33-34 we are back to the lawcourt, as in the middle of chapter 3. In 2:1-16 the whole family faced the judgment of God: in 3:19-20 the whole world was on the dock, with no defense to offer against massive changes. Now we look around for possible accusers and find none. Any that may appear have to face that fact that God, the judge, is the justifier, in other words,  that the verdict has already  been pronounced by the judge whose righteousness has been fully displayed, And that verdict -  that those  in the Messian, marked, out by faith, are already seen as " righteous''' even ahead of the final vindication- is precisely what the law court dimension of ''justification'' is all about. We should note at this point Paul is once again speaking of the final day of judgment, as in 2:1-16 and 8:1. As he looks ahead to the future moment, he puts his confidence in the past event of justification and hence the present  standing of God's people that results from it, knowing that God "those that God justified, God also glorified" The logic of justification comes full circle [17]

The Greek word for charge "egkaleō" {to bring a charge) is a legal technical term for bringing a charge against someone in the court of law (BAGD, 215). Used here in the future tense it points to the final judgment. [18]

Greek scholar and apologist Dr. James R. White has written this generation's most important work on the doctrine of justification in, "The God Who Justifies." Dr. White also beside the above also shows the power of the Greek text in [Rom 8:33-34]

The phrase  "bring a charge" (ἐγκαλέω0) is a legal term. It is used in numerous ancient texts in this very context. At this point, Paul put this conversation squarely in the court of law. To bring a charge against God's elect is to engage in formal legal proceedings. Paul's question is rhetorical, meant to indicate the impossibility of the proposed action [19]

Notes
[1] New York, Charkes Scribner's Sons, 1905, Copyright, 1890, Word Studies In The New Testament, Marvin Vincent, Vol lll
[2] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 205
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[4] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[5] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[6] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 104 
[7]H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition, by Didier Fontaine pg. 154
[8] Luther Lectures On Romans, Luther Martin, 1961 The Westminster Press, reissued 2006 by Westminster John Knox Press, Louisville, Kentucky. 40202-1396. pg. 101
[9] ]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.262-263
[10] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 112
[11]Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner, pg.297-298
[12] B & H Publishing Group, 1995, Nashville, Tennessee, The New American Commentary (NAC), An Exegetical And Theological Exposition of Holy Scripture, Vol. 27, pg. 116
[13] General Editor, Gabelein, E. Frank, The Expositor's Bible Commentary, Romans, Everett H. Harrison, Vol.10, C, Zondervan Corporation, Grand Rapids, Michigan copyright 1976
[14] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Srive N.E., Grand Rapids, Michigan 49505, pg. 235
[15] A.T. Robertson, Word Pictures, pg 1200
[16] Gerald R. Cragg, Romans, pg 529, The Interpreter's Bible Commentary, Vol. IX, Abingdon Press, New York, 1954
[17]  The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs. 520-521
[18] The New American Commentary, Vol. 27, Romans, Robert H. Mounce, 1995, B & H Publishing Group, pg. 190