Restoration Ministries | home
Romans 3:21
by Jon Zens
_______________________________________________________________
This text is pivotal in Paul*s flow of thought in Romans. Having detailed the sinful, guilty state of Jews and Gentiles in the prior context, Paul announces that in the fulness of time the righteousness of God has been made known “apart from the law.“ Further, this redemptive-historical manifestation in Christ had its roots in the total witness of the Old Testament.
Historically, Covenant Theology has not done justice to the phrase “apart from law” because of its emphasis on the continuity of redemptive history. Dispensationalists, on the other hand, have not done justice to the witness of the Law and Prophets to this age because of their focus on the discontinuity of redemptive history. This highlights the importance of correctly understanding Romans 3:21.
“Apart from law” is explained in Ephesians 2:13-18. If acceptance with God was based on the law, then Gentiles would be forever excluded. In order, then, for Gentiles to come into salvation the law had to be taken away. This Jesus did on the cross. He removed the barrier of the law in order to bring Jew and Gentile into one body with peace. Jesus did not abolish the law by ignoring or degrading it, but by fulfilling it (Matthew 5:17). In fulfilling the old order, Christ established a new order (Hebrews 7:12; 8:6).
“To which the law & prophets witness.“ The Old Testament looked forward to the “last days” when the Messiah would establish His kingdom. Peter stated that the focus of the Old Testament was the gospel age — “the prophets .... prophesied of the grace that should come to you” (1 Peter 1:10-12).
If studied carefully, it will be seen that Romans 3:21 challenges the tightly knit systems of both Covenant Theology and Dispensationalism.
The salvation-work of Christ that brings together Jew and Gentile was patterned after the event that separated Israel from the nations — the exodus.
In His death, burial and resurrection, Christ accomplishes a new exodus — an event which separates the church from the world, and unites believers worldwide. Just as the Egyptian exodus was the basis for the entire history of Israel, so the work of Christ is the reference point in all things for the church.
The imperatives of the Decalogue were informed by the prior gracious action of God — “I am the Lord who brought you out.“ Likewise, the ethical imperative of the new covenant takes its cue from the saving action of God in Christ — “love one another, as I have loved you.” The event that saves us is at the same time an event which issues forth an all-encompassing imperative.
Covenant Theology has been mistaken in an ethic that focuses on the old exodus (Exodus 20). Dispensationalism has erred by absolutizing the old exodus and eternalizing God*s alleged earthly purpose with a nation. Both have generally failed to use the Old Testament properly as a Christ-centered witness. Covenant Theology has been statute-oriented in its use of the Old Testament. Dispensationalism has been nation-centered in its approach to the Old Testament.
________________________________________________________