#74. Romans 3:19 – Paul’s Closing Remarks, and An Introduction to the Law

Part II: The Conduct of Humanity

Now we are aware that, whatever the law is saying, it is speaking to those under the law…

At this point, it is fair to say that God has fully conveyed our race to us.

This is who we are. We are an irreverent, unjust people. All that we are – from our cultures, to our political spectrums and ideologies, to our personal opinions and feelings, to our literature and media… all that we are, is found in these verses. We are flawed. We deserve animosity from the Just One. And we are in great need of correction.

Through this, we can now see that the Just One’s view is the only view that truly matters. He is the only One Who could explain ourselves to us with any sort of fact, without sleight or error. His viewpoint is essential for a true understanding of the race.

All that He has told us is true of our flesh at present. Not one of us – believer or not – can escape the charges and their effects. None of us, of our own works or volition, can be presented “justified” in God’s sight. Yet it is on the very premise of our unjustified grade that He can make known His righteousness (3:21.)

This will be the subject of meditation for the final two verses of this section. Paul must now bridge the gap between the unfolding of humanity’s decadence in failure with God’s wisdom in success. Apart from His evangel, Romans 1:18-3:18 is the deserved conclusion of God’s demonstration with the nations as a whole, and with Israel personally. There is only one way in which He can bridge the gap between our unrighteous selves and His righteous Self – only One way in which He can establish a common ground for Him to meet us, to reverse the damage done to and through the race.

Paul Silences Us All

When writing on the subject of Romans, our brother Martin Zender writes that a “great silencing” has commenced. He titles this portion of Romans, 1:18-3:20, “The Decimation.” In His ZWTF newsletter, Dec. 8, 2013, he writes, “This is Paul’s goal: to shut every mouth… The Decimation smarts at first (it’s a shock to discover that one is just like everyone else), but when its work is done, it’s ultimately the most liberating thing one can learn. Finally silenced, one can then appreciate the sweetest music available to mortals. It is all about the silence. With the physical silence comes silence within one’s soul and spirit. This is the goal of Paul’s verbal knockdown; the goal is only good. It is not mad cruelty or heinous insult; it is ultimate kindness.”

I feel that this is an important point to clarify, after the heavy indictments from the past few articles. The goal with this indictment is not to harm you, or to make you hate yourself in gratuitous fashion. The goal is to free you. You should not be bound by this world’s pomp! The world finds peace in dying things, and those powerful enough to clear the air instead choose to obscure the facts as Paul has presented. Advertisers manipulate your senses to control your money. Corporations add petty charges to suck you dry. By turning “truth” into what you perceive, or, “your truth,” the strongest among us hold us under their thumb, by both refusing to accept Paul’s messaging, and by manipulating you into rejecting it. They subconsciously turn God into your enemy, by making your comfort contingent on what you give them. “Since God is not concerned with your immediate well-being,” they say, “Let me help you instead.” Even if God has a rationale, He is placed on the back-burner by this system which intentionally chooses to avoid Him.

Paul concludes his “silencing” of the human race in these two verses by beginning with awareness, and ending with recognition. The former term has to do with perception – something you can learn within the confines of your five senses. This is followed by recognition (which we discussed in Romans 1:28, as “ON-KNOWLEDGE,” or realization,) which concerns us with an appreciation of the facts.

This is to say that the doctrinal topics we have discussed thus far in Romans do not require faith. They are not invisible to our eye, nor is there a burden of trust on our end. These truths are readily available in every facet of our lives, individually and collectively.

The Law and Israel

What are the truths, though? Paul expects us to be “aware” that, whatever the law is saying, it is speaking to those under law.

This fact, first and foremost, was of necessity when considering Romans 2:11-16 – for there would be no one to “perish without law” (2:12) if the law somehow spoke to all. It is so obvious that it should not even be necessary to state; yet, because of Israel’s abuse of the law, and the gentiles’ present misapplication of it, this statement is very important prior to the introduction of the evangel (more on the “why” of this later.)

First and foremost, let’s talk about the “law.” The word “law” is nomos, literally “AIM.” There is much confusion concerning this term, especially with modern day Christendom. The general practice is to mix the words “law,” “precept,” “judgment,” “instruction,” and “fear” all together, blended into a cornucopia of “do what I say God is saying, or God will get ya.” The truth, as you should be learning, is that these terms are entirely distinct. The use of one does not automatically suppose the use of another.

That said, there are many different uses of “law” in the New Testament. In fact, we will consider 4 or 5 different uses of “law” in Romans alone. This makes the word instructive in showing someone how “concordant” translation works. The definition of the word – “an established rule or rules of action” – does not change. The use of the word, however, may drastically change. Different laws may be in view! Individual laws, or entirely different rules of conduct, can only be discerned by the context. “The law,” as used by Paul, often refers to the law of Moses, and possibly the entire Hebrew scriptures as a whole. Yet in Romans, we also have “faith’s law” (3:28,) “law of my mind,” (7:23,) “God’s law,” (7:25,) “Sin’s law” (7:25,) “law of life,” (8:2,) and “the law of sin and death” (8:2) – to name a few.

In what sense is it used in Romans 3:19? It is most evidently referring to the Mosaic law, the first five books of the Bible. Yet Paul’s following clause, “the law is speaking to those under law,” must include the entirety of the Hebrew scriptures. It is only in the Hebrew scriptures where we read of man’s failure to apply every single law which requires their action.

I will have much to say concerning “the law” in more detail when we reach the objectors’ question in Romans 7:7, but for the time being, let us learn from Paul, who was arguably the greatest legalist, as to the law’s function and purpose, in light of the evangel, before trying to “understand” much of God’s dealings with the Jews. A few ancillary statements are in order, that we may trust Paul’s credibility moving forward.

First, the law cannot give life to its subjects. The law never promised to give life. The law assumes that those under it are already alive. They are promised to live by the law (Lev. 18:5, Deut. 30:19,) not to “become alive,” or “come to life” by them. One who does follow the law will indeed cease to be dying. This gave those who followed it a vital incentive – to follow it means you live into the kingdom. To follow it means you are showing that you detest unjust conduct, and do not falter in a righteous walk toward God. So long as they aimed at righteousness, their life was extended (Deut. 4:26, 40, 5:16, 6:2, 11:9, 17:20, 25:15, 30:18, 32:47.)

There is one more important point concerning law: it does not promise life eonian (or, among Christians, “eternal life.”) There is no verse that states that this was the law’s function. Law’s capacity was limited to maintaining one’s life – not bestowing permanence to that life. We have read from Paul that God alone gives life eonian (Rom. 2:7.) This stands in stark contrast to the Christian Pentecostal movement, which demands one follow (or, by lowering the bar of righteousness, merely attempt to follow) the law’s precepts in order to be saved.

Yeah, we know how the story goes. They continually fail to follow God’s law. This presentation takes up over ¾ of the Old Testament. At every point in their history, they still feared death, and thus lived in slavery (Heb. 2:15.) They were deported from their allotted land twice, on account of their inability to follow law, demonstrating their need for more than the fulfillment of their promises. They need to be saved from the underlying cause of their transgressions!

It is Israel who are specially in the law. The Greek here does not say “under,” hupo, but “in,” en. We are not, then, merely referring to “subjects of the law,” but those to whom the law was given, those with whom the law is identified. This is undoubtedly the Israelites; any others could, at best, be guests of their privileges. The Israelites (and their guests) are included in the system driven by law.

It is these ones alone to whom the law speaks. This, too, is critical, for almost every single church you enter will tell you that you are obligated to (at least attempt) to follow the law, out of some obligation to God, in response to His salvation of you, as proof of your acceptance of it. Yet Paul’s conclusion in these two verses would indicate the opposite.

In the final two articles of this section of the Romans study, we will discuss the effects of God’s demonstrations with Israel in the law, see if we are truly “obligated” to follow law, in light of the evangel Paul gives, and finally, see the basic message which the law was obligated to teach.

- GerudoKing