R*o
发帖数: 3781 | 1 Study By: Greg Herrick
A. Introduction
Many years ago there was a famous correspondence in The Times under the subj
ect “What is wrong with the world today?” The best letter of all was also
the shortest, and read—“Dear Sir, I am. Yours faithfully, G. K. Chesterton
.” That devastating declaration showed a profound insight into man’s unive
rsal malaise, and I believe that it can teach us a deeply challenging lesson
. I am convinced that throughout the Christian church there are problems, di
fficulties and frustrations that would begin to dissolve immediately if only
some Christians would be honest enough to answer the question—“What’s wr
ong?” with the words “I am!”36
This is precisely Paul’s point in Romans 3:9-20. In this passage we are fac
ed with the reality of our sin against God and other people. In short, we ar
e the problem; I am the problem. I cannot escape; the apostle makes it clear
—with a litany of OT citations carrying the full authority of “thus says t
he Lord.” The passage as a whole stands as a fitting climax to this entire
section which began in 1:18. Paul says that men are sinners—all of us—and
held accountable to God. Here we stand, guilty and convicted. The somber wei
ght of this passage should not be missed. Do not run to the peace of the gos
pel too quickly, lest you cheapen its message. First, take a good and prayer
ful look in the mirror of scripture and see if you are not there. Then, look
to God for mercy. Then may he give us the same attitude we see in Copernicu
s: “I do not ask for the grace thou didst give to St. Paul; nor can I dare
ask for the grace which thou didst grant to St. Peter; but, the mercy which
thou didst show to the Dying Robber, that mercy, show to me.” Having come t
o see ourselves against the infinite holiness of God and his immutable law i
n 1:18-3:20, we may then be eager to welcome the message of grace preached i
n 3:21-31. | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
3:9 What then? Are we better off? Certainly not, for we have already charged
that Jews and Greeks alike are all under sin,
3:10 just as it is written: “There is no one righteous, not even one,
3:11 there is no one who understands, there is no one who seeks God. 3:12 Al
l have turned away, together they have become worthless; there is no one who
shows kindness, not even one.”
3:13 “Their throats are open graves, they deceive with their tongues, the p
oison of asps is under their lips.”
3:14 “Their mouths are full of cursing and bitterness.”
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths, 3:17 and the way of peace they have
not known.”
3:18 “There is no fear of God before their eyes.”
3:19 Now we know that whatever the law says, it says to those who are under
the law, so that every mouth may be silenced and the whole world may be held
accountable to God.
3:20 For no one is declared righteous before him by the works of the law, fo
r through the law comes the knowledge of sin. | R*o
发帖数: 3781 | 3 C. Full Exegetical Outline
Idea: All men, Jew and Gentile alike, are sinners and will not be declared r
ighteous, i.e., attain a right standing with God, through works of the law.
I. The Jews are no better off than the Gentiles because all alike under sin
(3:9).
II. There is no one who has any standing before God on their own, for there
is no one who is righteous, understands or seeks God, or shows kindness; tog
ether all have become worthless (3:10-12).
A. There is no one who is righteous (3:10).
B. There is no one who understands (3:11).
C. There is no one who seeks God (3:11).
D. All have turned away and become useless (3:12).
E. There is no one who shows kindness (3:12).
III. There is no one who has any standing before God on their own, for their
sin with the tongue is evident, deceitful, deadly, and brutal (3:13-14).
A. Their throats are open graves (3:13).
B. They deceive with their tongues (3:13).
C. The poison of asps is on their lips (3:13)
D. Their mouths are full of cursing and bitterness (3:14).
IV. There is no one who has any standing before God on their own, for violen
ce marks their lives, the way of peace they have not known, and all this bec
ause they have no fear of God (3:15-18).
A. Their feet are swift to shed blood (3:15).
B. Ruin and misery are in their paths (3:16).
C. They have not known the way of peace (3:17).
D. They have no fear of God (3:18).
V. No one, not even the Jew, can be declared righteous by works of the law f
or the law cannot declare righteous, but only bring the knowledge of sin (3:
19-20).
A. The law speaks to the Jew (3:19).
B. Every mouth will be silenced (3:19).
C. The whole world will be held accountable to God (3:19).
D. No one is declared righteous by works of the law (3:20).
E. Through the law comes the knowledge of sin (3:20).
D. Simple Point Outline and Homiletical Outline
Idea: We are all sinners, incapable of achieving righteousness on our own.
I. All Are under Sin (3:9)
II. We Sin against God (3:10-12)
A. We Are Unrighteous (3:10)
B. We Do not Understand (3:11)
C. We Do not Seek God (3:11)
D. We Have Turned Away and Become Useless (3:12)
III. We Sin against People with Our Tongues (3:13-14)
A. Our Throats Are Open Graves (3:13)
B. We Deceive with Our Tongues (3:13)
C. The Poison of Asps Is on Our Lips (3:13)
D. We Curse and Are Bitter (3:14)
IV. We Sin against People with Violence (3:15-18)
A. Our Feet Are Swift To Shed Blood (3:15)
B. Ruin and Misery Mark Our Paths (3:16)
C. We Have not Known the Way of Peace (3:17)
D. We Have no Fear of God (3:18)
V. We Cannot Be Declared Righteous by Our Works (3:19-20)
A. We Are Accountable to God (3:19)
B. Our Works of the Law Cannot Declare Us Righteous (3:20) | C**********y
发帖数: 416 | 4 你貼了也白貼，自己根本不信，正在走向自我滅亡並且拉著別人一起滅亡之路
趕緊悔改吧
subj
also
Chesterton
unive
lesson
di
only
wr
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: Many years ago there was a famous correspondence in The Times under the subj
: ect “What is wrong with the world today?” The best letter of all was also
: the shortest, and read—“Dear Sir, I am. Yours faithfully, G. K. Chesterton
: .” That devastating declaration showed a profound insight into man’s unive
: rsal malaise, and I believe that it can teach us a deeply challenging lesson
: . I am convinced that throughout the Christian church there are problems, di
: fficulties and frustrations that would begin to dissolve immediately if only
: some Christians would be honest enough to answer the question—“What’s wr
| R*o
发帖数: 3781 | 5 thank God you start to read
I am posting bible study to save you Calvinists
don't walk on the path to hell
read bible and get yourself saved by the grace of the lord
【在 C**********y 的大作中提到】
: 你貼了也白貼，自己根本不信，正在走向自我滅亡並且拉著別人一起滅亡之路
: 趕緊悔改吧
:
: subj
: also
: Chesterton
: unive
: lesson
: di
: only
| C**********y
发帖数: 416 | 6 你那是貼的聖經？胡說啊
趕緊悔改吧你
【在 R*o 的大作中提到】
: thank God you start to read
: I am posting bible study to save you Calvinists
: don't walk on the path to hell
: read bible and get yourself saved by the grace of the lord
| R*o
发帖数: 3781 | 7 you need to calm down and read the bible with me
【在 C**********y 的大作中提到】
: 你那是貼的聖經？胡說啊
: 趕緊悔改吧你
| R*o
发帖数: 3781 | 8 E. Exposition Proper
The point of this section, made explicit in 3:19-20, is twofold. First, Paul
wants to drive home and yet bring to a conclusion his accusations of Gentil
e (1:18-32) and Jewish (2:1-3:8) sinfulness. His argument is that all men al
ike are under sin, equally meriting God’s wrath, and that neither has an ou
t of any sort, not even ignorance in the case of the Gentile, or supposed ob
edience to the Law in the case of the Jew. The use of the many OT quotations
is meant to heighten the thesis of the universality of human sinfulness and
the repetition of these passages, one on top of the other, in a coherent fa
shion, is meant to drive the point home with vigor and power. This is a serm
on, if you will, not an impassioned comment!
The second purpose Paul wishes to establish with this section, having summar
ized human sinfulness and guilt, is to introduce his readers to the next spe
cific topic on the agenda, namely, the gospel (3:21-32), as well as to hint
generally at other topics to come—topics such as “righteousness,” “works
of the law,” and “the knowledge of sin and the law.”
3:9 The punctuation and precise meaning of the first part of this verse is d
ifficult. The introductory question what then (tiV ou , ti oun) is identical
with that beginning 3:1. It asks a question in light of the discussion in 3
:1-8, and in particular the discussion in 3:1-3. We may understand it as fol
lows: “Since there is value in being a Jew, as far as having received the o
racles of God is concerned, “what then” is the benefit in terms of my stan
ding as a Jew before God? This is the point of the next question Paul asks.
Paul follows the question, “what then,” with another question, which, on t
he surface, appears to be an attempt to clarify what is meant by “what then
.” The question, which is simply one word in the Greek text (proecovmeqa, p
roechometha), seems to be asking, Are we [Jews] any better off? The answer i
s, certainly not (ouj pavntw", ou pantos). In other words, whatever benefit
the Jew obtained through being the recipient of divine oracles, it was not o
f the sort that placed God in his debt. On the contrary, only the reverse is
true. The reason for this, Paul says, is that Jews and Greeks alike are all
under sin (jIoudaiou" te kaiV {Ellhna" pavnta" uJf j aJmartivan ei ai, Ioud
aious te kai Ellenas pantas huph hamartian).
Paul rarely uses sin (aJmartiva, hamartia) in the plural to denote sinful ac
ts (1 Cor 15:3), but rather in the singular to refer to the principle of sin
. He uses it approximately 48 times in Romans to describe the human conditio
n as inextricably and helplessly (though not innocently) under the power or
ruling force of sin and intentionally personifies it as a “lord” or “mast
er” in 6:14. For Paul, sin is a dominating force which has captured all men
and which, apart from the intervention of God in Christ, leads to physical
as well as eternal death (Rom 6:23). | R*o
发帖数: 3781 | 9 3:10 In 3:10-18 Paul uses several passages from the OT to demonstrate the th
esis that all people are under sin. The expression just as it is written (ka
qwV" gevgraptai o{ti, kathos gegraptai hoti) indicates that what follows inv
olves citations from the OT. It also shows Paul’s deep conviction that the
OT scriptures correspond to reality as it is found in human experience. He d
id not need to mention the latest human sin to demonstrate his point; he nee
d only refer to passages from the OT. The OT, for Paul, had as much authorit
y in defining and explaining human experience as it did in outlining human h
istory (1:2-4; 9:1-11:32; 15:12). We might well take a lesson from Paul on t
his point.
What follows in 3:10b-18 is a series of passages from the OT. It was common
practice in the Judaism of Paul’s day for the rabbis to string together man
y passages in support of an argument. Often these verses were only joined ve
rbally through the use of a similar word of phrase (cf. Acts 2:25-36). In th
is case Paul cites five texts from the Psalms, one from Ecclesiastes, and on
e from Isaiah. What holds them together is, of course, the common theme of h
uman sinfulness, as well as the repetition of the phrase “there is no…” (
6x). There is also a logical development within the verses as Paul accuses m
en of sin against God (10-12), sins of the tongue (13-14) and crimes of viol
ence against other human beings (15-17). The fact that there is a focus on G
od first (10-12), and then, a focus on man (13-17), may reflect a conscience
dependence on the two part division of the decalogue (cf. Exod 20:1-11 with
Exod 20:12-17).
But why is man so bent on sinning against God and his fellow man? Answer: th
ere is no fear of God. So, just as the fear of God played an important role
in the giving of the law, so here men are accused by the apostle of having n
o proper fear of God. Thus the final structural marker which holds the passa
ge together and which provides an interpretive framework for the sinfulness
described therein is Paul’s reference to men having no fear of God. The apo
stle begins with God and ends with God.
Now that we understand the structure of the passage, let’s begin to look at
the details. Paul’s first citation, with certain modifications, is found i
n Psalm 14:1 (Ps 13:1 LXX; cf. Eccl 7:20). It establishes the general point
of man’s undesirable condition before God. There is no one who is righteous
(divkaio", dikaios), not even one (oujdeV ei|", oude heis)! Every human bei
ng who has ever lived or ever will live has been a slave to sin, under its r
uling power, and in no way merits in themselves, either through their good w
orks or the right internal character, a secure standing with God. Jesus Chri
st is the only exception to this.
3:11-12 In 3:11 and 12 Paul carries on with an excerpt from Psalm 14:2-3. He
says that there is no one who understands (oujk e[stin oJ sunivwn, ouk esti
n ho sunion). People do not understand God, neither his character, nor his w
ays. By willingly suppressing the truth about God they become corrupt and un
able to remember anything accurate about him (1:18-21). Thus they downplay t
he one thing they do know, namely, that they will be held accountable for th
eir sin (1:32; 2:14-15).
Further, there is no one who seeks (ejkzhtw~n, ekzeton) God. The fact that w
e have become worthless (hjcrewvqhsan, echreothesan) indicates that we have
become so morally reprobate by our own doing (and God's judgment) that it is
impossible on our own to do anything meriting God’s favor.
Thus with the repetition of “there is no one…” in 3:10-12 the point about
the universality of sin is made once again.
3:13-14 The progression from throats (lavrugx, larugx), to tongues (glw'ssai
, glossai), to lips (ceivlh, cheile), to mouths (stovma, stoma), probably in
dicates the natural way in which sounds are uttered by a person (cf. Ps 5:9;
139:4; 140:3). The point is to emphasize that the very process of speaking
can be sinful.
The reference to their tongues as open graves (tavfo" ajnew/gmevno", taphos
aneogmenos) stands first in the clause for greater emphasis and evokes vivid
images of the stark reality surrounding death and decay. That the grave is
open probably means that through the use of the tongue we are able to see th
e rot going on beneath the surface (i.e., in the heart)—rot that would othe
rwise be obscured from our vision (cf. Mark 7:14-15).
People intentionally deceive (ejdoliou'san, edoliousan) others with their to
ngues by obscuring their intentions to do harm, and as Paul says, the poison
of asps is under their lips (ijoV" ajspivdwn uJpoV taV ceivlh aujtw'n, ios
aspidon hupo ta cheile auton). The asp, which was probably the Egyptian cobr
a, was found in both the desert and in fields, and was extremely poisonous.
One can scarcely think of a more graphic way in which to express the pain an
d suffering caused by vindictive and unjust words (cf. Matt 12:36-37; Eph 4:
29).
Finally, in 3:14 Paul says their mouths are full of cursing (ajra'", aras) a
nd bitterness (pikriva", pikrias). Paul uses a phrase from Psalm 9:28 to aga
in express the vile nature of sinful human speech. The “cursing” probably
expresses the actual manner of speaking, with hints of violence, while the t
erm “bitterness” reflects the condition of the heart. Out of the bitternes
s of the heart flows the cursing of the mouth. | R*o
发帖数: 3781 | 10 3:15-17 Paul moves on in vv. 15-17 with a citation dependent for the most pa
rt on Isaiah 59:7-8 (cf. Prov 1:16). He leaves the sins involving the mouth
and moves forward to enumerate sins involving the imagery of feet. People ar
e swift (ojxei'", oxeis) to shed blood, to commit acts of violence against o
thers. Indeed, ruin and misery are in their paths (oJdoi'", hodois); the lan
dscape behind them is littered with the remains of their violence. Everywher
e they go people suffer. They have not known the way of peace (oJdoVn eijrhv
nh", hodon eirenes), that is, the way of salvation in which God would lead t
hem if they were willing.
In the Isaianic context, the prophet mourns the covenant unfaithfulness of I
srael whose sin was so great that justice was said to stand at a distance an
d to be driven back (Isa 59:9, 14). Paul’s use of this passage probably imp
lies that the Jews of his day were in the same position as those to whom Isa
iah originally spoke; they were also in desperate need of the salvation only
YHWH’s arm could work (Isa 59:16).
The repeated references to “bodily parts” in this catena of OT quotations
reinforce Paul’s understanding of sin as expressing itself through the bodi
ly members (Rom 6:12-13). It is also interesting to note that in this sectio
n the passages that refer to the Gentiles in the OT are being equally applie
d to the Jews. While the rabbis would have agreed that sin is sin, they woul
d not have taken kindly to the notion that they were guilty in the same way
and to the same degree as the Gentiles.
3:18 Paul concludes his practical discussion of the sins of humanity with a
citation from Psalm 36:1. A lack of the fear of God is at once the root prob
lem for sin and a great sin itself leading to much folly and corruption. Men
commit sins because they hold God in contempt and simply have no fear of hi
s awesomeness. But as Nahum declared to Ninevah and the Assyrians, God is no
t to be trifled with. He is a divine warrior who exacts punishment on his en
emies, and does so without mercy. For Christians, one of the most significan
t revelations of the New Testament is the fact that God is our personal heav
enly father (Matt 6:9; Gal 4:6). This wonderful and comforting truth must no
t be minimized, but it must not be permitted to denigrate into mere sentimen
tality for we are also commanded to fear and reverence our Father (1 Peter 1
:17-19).
3:19 Paul expresses his great confidence in God’s revealed word in the OT f
or he says that whatever (o{sa, hosa) the law says…. In other words, whatev
er the entire Old Testament says, it is right!
Further, whatever the law says, it says it to those who are under the law (o
{sa oJ novmo" levgei toi'" ejn tw'/ novmw/ lalei', hosa ho nomos legei tois
en to nomo lalei). Two things must be mentioned about this translation. Firs
t, there are two different Greek words, both of which we have translated, “
says.” In actuality there is probably a different nuance intended so that t
he translation might also be rendered: “whatsoever the law says, it speaks
[this] to those under the law.” Paul implies that there are many Jews who k
now what the law says (legei), but not many who hear it speaking (lalei) dir
ectly to them: "he who has ears, let him hear what the law says…."
The second point concerns the translation “under the law.” This is not the
same kind of thought we had in 3:9 where Paul refers to the entire world as
“under sin.” Literally, 3:19 says, “those in (ejn, en) the law,” though
this English translation is a bit difficult to understand. The point Paul s
eems to be making is that “those who possess or live in relationship to the
OT revelation of God,” are those in the law. In other words, the apostle i
s referring to Jews as they view themselves in relationship to the Mosaic La
w or God's covenant in general (cf. 3:20).
But, if Paul is referring primarily to the Jews in 3:19 (even though the cit
ations in 3:10-18 indict all humanity), how can the whole world be said to b
e held accountable? The answer seems to be that if the best of humanity (i.e
., the Jew) is indicted by God’s words and unable to be saved by works of t
he law (cf. 3:20), then certainly the rest of humanity doesn’t stand a chan
ce. In an a fortiori argument, it is a foregone conclusion that if the Jew f
ails, so does everyone else. After all, they had the most opportunity.
3:20 The emphasis on no one (ouj…pa~sa savrx, ou...pasa sarx) picks up the
Jewish element inherent in “those under the law” in 3:19 and broadens it t
o include all men. “No one” will be declared righteous (dikaiwqhvsetai, di
kaiothesetai), that is, absolutely no one will achieve a right standing with
God on the basis of their own works.
The prepositional phrase by works of the law (ejx e[rgwn novmou, ex ergon no
mou) stands first in its clause for added emphasis (cf. Rom 3:28; 4:2; Gal 2
:16). What are these “works of the law” to which Paul refers? While they u
ndoubtedly include any works done in obedience to the Mosaic law, it seems t
hat Paul primarily intends circumcision because of what it represents to the
Jewish mind, i.e., covenantal faithfulness and inclusion (3:28-30; 4:2, 6,
9-10). Some commentators have suggested that ergon nomou refers to dietary l
aws, but this is highly unlikely. Paul is not referring to dietary laws, but
to the moral law of God which brings knowledge of sin (3:20). Also, it is a
lmost impossible to see how Paul—if he were referring to dietary laws—coul
d ever have made the point that all men are guilty of sin, both Jew and Gent
ile. Gentiles were never responsible to keep Israel's dietary laws.
The reason (gavr, gar) works of the law cannot not justify a person is becau
se the function of the law is not to justify and our works, no matter what t
heir apparent merit, can never measure up to the standard set out in the law
. The law was never intended to justifiy a person; indeed, it is powerless t
o aid a person in such a feat. On the contrary, it condemns the entire race,
for it reveals both the fact of our sin as well as its heinous and condemna
tory character (5:20-21; 7:7-9). In short, it is when we juxtapose our lives
and the holy law of God that we gain personal, first-hand, and meaningful k
nowledge of our sin (ejpivgnwsi" aJmartiva", epignosis hamartias). To use "o
bedience to the law" as a catapult into fellowship with God is to fail to gr
asp our complete fallenness in God's eyes. This is, in large measure, Paul's
point in 1:18-3:20. | | | R*o
发帖数: 3781 | 11 F. Contribution of Passage to Systematic Theology
This passage contributes to the doctrine of the depravity concerning the ent
ire human race and that no person has escaped the grip of sin. Further, no a
mount of good works, done in accordance with the highest ethical norms, can
result in our being declared righteous. The situation is hopeless as far as
we are concerned. Our entire heart, mind, and will is enslaved to the power
of sin and we stand under the just wrath of God.
G. Contribution of Passage to Discipleship and Church Mission
When we preach the gospel we must help people understand that our first and
ultimate problem as fallen human beings is not that we do not have what we n
eed or want, but that we are in rebellion against God and are in need of for
giveness, righteousness, and reconciliation. We are under condemnation witho
ut Christ. Make no mistake about it and do not allow His profound patience t
o make a practical atheist out of you. Also, be wary of those who suggest th
at God will solve all your problems in the here-and-now or that He wants to
make you a financial success. This is not the gospel, but a cheap substitute
, which is really no gospel at all. To be sure, our Father does provide for
his children, and there is coming a day when he will glorify his name by doi
ng away with all our pain, grief, and struggles. But that day is not now. Ou
r present experience is "life between the times." We live in the period of t
he inauguration of his kingdom, but we must wait patiently for the consummat
ion to come at his return. Thus our present experience, while rooted in deep
joy, is not without sorrow, pain, and suffering. We must take up the cross
as our master taught us (Luke 9:23).
----------------------------------------------------------------------------
----
36 John Blanchard, The Truth for Life (West Sussex, England: H. E. Walter, 1
982), 263. | R*o
发帖数: 3781 | 12 Study By: Greg Herrick
A. Introduction
Many years ago there was a famous correspondence in The Times under the subj
ect “What is wrong with the world today?” The best letter of all was also
the shortest, and read—“Dear Sir, I am. Yours faithfully, G. K. Chesterton
.” That devastating declaration showed a profound insight into man’s unive
rsal malaise, and I believe that it can teach us a deeply challenging lesson
. I am convinced that throughout the Christian church there are problems, di
fficulties and frustrations that would begin to dissolve immediately if only
some Christians would be honest enough to answer the question—“What’s wr
ong?” with the words “I am!”36
This is precisely Paul’s point in Romans 3:9-20. In this passage we are fac
ed with the reality of our sin against God and other people. In short, we ar
e the problem; I am the problem. I cannot escape; the apostle makes it clear
—with a litany of OT citations carrying the full authority of “thus says t
he Lord.” The passage as a whole stands as a fitting climax to this entire
section which began in 1:18. Paul says that men are sinners—all of us—and
held accountable to God. Here we stand, guilty and convicted. The somber wei
ght of this passage should not be missed. Do not run to the peace of the gos
pel too quickly, lest you cheapen its message. First, take a good and prayer
ful look in the mirror of scripture and see if you are not there. Then, look
to God for mercy. Then may he give us the same attitude we see in Copernicu
s: “I do not ask for the grace thou didst give to St. Paul; nor can I dare
ask for the grace which thou didst grant to St. Peter; but, the mercy which
thou didst show to the Dying Robber, that mercy, show to me.” Having come t
o see ourselves against the infinite holiness of God and his immutable law i
n 1:18-3:20, we may then be eager to welcome the message of grace preached i
n 3:21-31. | R*o
发帖数: 3781 | 13 B. Translation of Passage in NET
3:9 What then? Are we better off? Certainly not, for we have already charged
that Jews and Greeks alike are all under sin,
3:10 just as it is written: “There is no one righteous, not even one,
3:11 there is no one who understands, there is no one who seeks God. 3:12 Al
l have turned away, together they have become worthless; there is no one who
shows kindness, not even one.”
3:13 “Their throats are open graves, they deceive with their tongues, the p
oison of asps is under their lips.”
3:14 “Their mouths are full of cursing and bitterness.”
3:15 “Their feet are swift to shed blood,
3:16 ruin and misery are in their paths, 3:17 and the way of peace they have
not known.”
3:18 “There is no fear of God before their eyes.”
3:19 Now we know that whatever the law says, it says to those who are under
the law, so that every mouth may be silenced and the whole world may be held
accountable to God.
3:20 For no one is declared righteous before him by the works of the law, fo
r through the law comes the knowledge of sin. | R*o
发帖数: 3781 | 14 C. Full Exegetical Outline
Idea: All men, Jew and Gentile alike, are sinners and will not be declared r
ighteous, i.e., attain a right standing with God, through works of the law.
I. The Jews are no better off than the Gentiles because all alike under sin
(3:9).
II. There is no one who has any standing before God on their own, for there
is no one who is righteous, understands or seeks God, or shows kindness; tog
ether all have become worthless (3:10-12).
A. There is no one who is righteous (3:10).
B. There is no one who understands (3:11).
C. There is no one who seeks God (3:11).
D. All have turned away and become useless (3:12).
E. There is no one who shows kindness (3:12).
III. There is no one who has any standing before God on their own, for their
sin with the tongue is evident, deceitful, deadly, and brutal (3:13-14).
A. Their throats are open graves (3:13).
B. They deceive with their tongues (3:13).
C. The poison of asps is on their lips (3:13)
D. Their mouths are full of cursing and bitterness (3:14).
IV. There is no one who has any standing before God on their own, for violen
ce marks their lives, the way of peace they have not known, and all this bec
ause they have no fear of God (3:15-18).
A. Their feet are swift to shed blood (3:15).
B. Ruin and misery are in their paths (3:16).
C. They have not known the way of peace (3:17).
D. They have no fear of God (3:18).
V. No one, not even the Jew, can be declared righteous by works of the law f
or the law cannot declare righteous, but only bring the knowledge of sin (3:
19-20).
A. The law speaks to the Jew (3:19).
B. Every mouth will be silenced (3:19).
C. The whole world will be held accountable to God (3:19).
D. No one is declared righteous by works of the law (3:20).
E. Through the law comes the knowledge of sin (3:20).
D. Simple Point Outline and Homiletical Outline
Idea: We are all sinners, incapable of achieving righteousness on our own.
I. All Are under Sin (3:9)
II. We Sin against God (3:10-12)
A. We Are Unrighteous (3:10)
B. We Do not Understand (3:11)
C. We Do not Seek God (3:11)
D. We Have Turned Away and Become Useless (3:12)
III. We Sin against People with Our Tongues (3:13-14)
A. Our Throats Are Open Graves (3:13)
B. We Deceive with Our Tongues (3:13)
C. The Poison of Asps Is on Our Lips (3:13)
D. We Curse and Are Bitter (3:14)
IV. We Sin against People with Violence (3:15-18)
A. Our Feet Are Swift To Shed Blood (3:15)
B. Ruin and Misery Mark Our Paths (3:16)
C. We Have not Known the Way of Peace (3:17)
D. We Have no Fear of God (3:18)
V. We Cannot Be Declared Righteous by Our Works (3:19-20)
A. We Are Accountable to God (3:19)
B. Our Works of the Law Cannot Declare Us Righteous (3:20) | C**********y
发帖数: 416 | 15 你貼了也白貼，自己根本不信，正在走向自我滅亡並且拉著別人一起滅亡之路
趕緊悔改吧
subj
also
Chesterton
unive
lesson
di
only
wr
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: Many years ago there was a famous correspondence in The Times under the subj
: ect “What is wrong with the world today?” The best letter of all was also
: the shortest, and read—“Dear Sir, I am. Yours faithfully, G. K. Chesterton
: .” That devastating declaration showed a profound insight into man’s unive
: rsal malaise, and I believe that it can teach us a deeply challenging lesson
: . I am convinced that throughout the Christian church there are problems, di
: fficulties and frustrations that would begin to dissolve immediately if only
: some Christians would be honest enough to answer the question—“What’s wr
| R*o
发帖数: 3781 | 16 thank God you start to read
I am posting bible study to save you Calvinists
don't walk on the path to hell
read bible and get yourself saved by the grace of the lord
【在 C**********y 的大作中提到】
: 你貼了也白貼，自己根本不信，正在走向自我滅亡並且拉著別人一起滅亡之路
: 趕緊悔改吧
:
: subj
: also
: Chesterton
: unive
: lesson
: di
: only
| C**********y
发帖数: 416 | 17 你那是貼的聖經？胡說啊
趕緊悔改吧你
【在 R*o 的大作中提到】
: thank God you start to read
: I am posting bible study to save you Calvinists
: don't walk on the path to hell
: read bible and get yourself saved by the grace of the lord
| R*o
发帖数: 3781 | 18 you need to calm down and read the bible with me
【在 C**********y 的大作中提到】
: 你那是貼的聖經？胡說啊
: 趕緊悔改吧你
| R*o
发帖数: 3781 | 19 E. Exposition Proper
The point of this section, made explicit in 3:19-20, is twofold. First, Paul
wants to drive home and yet bring to a conclusion his accusations of Gentil
e (1:18-32) and Jewish (2:1-3:8) sinfulness. His argument is that all men al
ike are under sin, equally meriting God’s wrath, and that neither has an ou
t of any sort, not even ignorance in the case of the Gentile, or supposed ob
edience to the Law in the case of the Jew. The use of the many OT quotations
is meant to heighten the thesis of the universality of human sinfulness and
the repetition of these passages, one on top of the other, in a coherent fa
shion, is meant to drive the point home with vigor and power. This is a serm
on, if you will, not an impassioned comment!
The second purpose Paul wishes to establish with this section, having summar
ized human sinfulness and guilt, is to introduce his readers to the next spe
cific topic on the agenda, namely, the gospel (3:21-32), as well as to hint
generally at other topics to come—topics such as “righteousness,” “works
of the law,” and “the knowledge of sin and the law.”
3:9 The punctuation and precise meaning of the first part of this verse is d
ifficult. The introductory question what then (tiV ou , ti oun) is identical
with that beginning 3:1. It asks a question in light of the discussion in 3
:1-8, and in particular the discussion in 3:1-3. We may understand it as fol
lows: “Since there is value in being a Jew, as far as having received the o
racles of God is concerned, “what then” is the benefit in terms of my stan
ding as a Jew before God? This is the point of the next question Paul asks.
Paul follows the question, “what then,” with another question, which, on t
he surface, appears to be an attempt to clarify what is meant by “what then
.” The question, which is simply one word in the Greek text (proecovmeqa, p
roechometha), seems to be asking, Are we [Jews] any better off? The answer i
s, certainly not (ouj pavntw", ou pantos). In other words, whatever benefit
the Jew obtained through being the recipient of divine oracles, it was not o
f the sort that placed God in his debt. On the contrary, only the reverse is
true. The reason for this, Paul says, is that Jews and Greeks alike are all
under sin (jIoudaiou" te kaiV {Ellhna" pavnta" uJf j aJmartivan ei ai, Ioud
aious te kai Ellenas pantas huph hamartian).
Paul rarely uses sin (aJmartiva, hamartia) in the plural to denote sinful ac
ts (1 Cor 15:3), but rather in the singular to refer to the principle of sin
. He uses it approximately 48 times in Romans to describe the human conditio
n as inextricably and helplessly (though not innocently) under the power or
ruling force of sin and intentionally personifies it as a “lord” or “mast
er” in 6:14. For Paul, sin is a dominating force which has captured all men
and which, apart from the intervention of God in Christ, leads to physical
as well as eternal death (Rom 6:23). | R*o
发帖数: 3781 | 20 3:10 In 3:10-18 Paul uses several passages from the OT to demonstrate the th
esis that all people are under sin. The expression just as it is written (ka
qwV" gevgraptai o{ti, kathos gegraptai hoti) indicates that what follows inv
olves citations from the OT. It also shows Paul’s deep conviction that the
OT scriptures correspond to reality as it is found in human experience. He d
id not need to mention the latest human sin to demonstrate his point; he nee
d only refer to passages from the OT. The OT, for Paul, had as much authorit
y in defining and explaining human experience as it did in outlining human h
istory (1:2-4; 9:1-11:32; 15:12). We might well take a lesson from Paul on t
his point.
What follows in 3:10b-18 is a series of passages from the OT. It was common
practice in the Judaism of Paul’s day for the rabbis to string together man
y passages in support of an argument. Often these verses were only joined ve
rbally through the use of a similar word of phrase (cf. Acts 2:25-36). In th
is case Paul cites five texts from the Psalms, one from Ecclesiastes, and on
e from Isaiah. What holds them together is, of course, the common theme of h
uman sinfulness, as well as the repetition of the phrase “there is no…” (
6x). There is also a logical development within the verses as Paul accuses m
en of sin against God (10-12), sins of the tongue (13-14) and crimes of viol
ence against other human beings (15-17). The fact that there is a focus on G
od first (10-12), and then, a focus on man (13-17), may reflect a conscience
dependence on the two part division of the decalogue (cf. Exod 20:1-11 with
Exod 20:12-17).
But why is man so bent on sinning against God and his fellow man? Answer: th
ere is no fear of God. So, just as the fear of God played an important role
in the giving of the law, so here men are accused by the apostle of having n
o proper fear of God. Thus the final structural marker which holds the passa
ge together and which provides an interpretive framework for the sinfulness
described therein is Paul’s reference to men having no fear of God. The apo
stle begins with God and ends with God.
Now that we understand the structure of the passage, let’s begin to look at
the details. Paul’s first citation, with certain modifications, is found i
n Psalm 14:1 (Ps 13:1 LXX; cf. Eccl 7:20). It establishes the general point
of man’s undesirable condition before God. There is no one who is righteous
(divkaio", dikaios), not even one (oujdeV ei|", oude heis)! Every human bei
ng who has ever lived or ever will live has been a slave to sin, under its r
uling power, and in no way merits in themselves, either through their good w
orks or the right internal character, a secure standing with God. Jesus Chri
st is the only exception to this.
3:11-12 In 3:11 and 12 Paul carries on with an excerpt from Psalm 14:2-3. He
says that there is no one who understands (oujk e[stin oJ sunivwn, ouk esti
n ho sunion). People do not understand God, neither his character, nor his w
ays. By willingly suppressing the truth about God they become corrupt and un
able to remember anything accurate about him (1:18-21). Thus they downplay t
he one thing they do know, namely, that they will be held accountable for th
eir sin (1:32; 2:14-15).
Further, there is no one who seeks (ejkzhtw~n, ekzeton) God. The fact that w
e have become worthless (hjcrewvqhsan, echreothesan) indicates that we have
become so morally reprobate by our own doing (and God's judgment) that it is
impossible on our own to do anything meriting God’s favor.
Thus with the repetition of “there is no one…” in 3:10-12 the point about
the universality of sin is made once again.
3:13-14 The progression from throats (lavrugx, larugx), to tongues (glw'ssai
, glossai), to lips (ceivlh, cheile), to mouths (stovma, stoma), probably in
dicates the natural way in which sounds are uttered by a person (cf. Ps 5:9;
139:4; 140:3). The point is to emphasize that the very process of speaking
can be sinful.
The reference to their tongues as open graves (tavfo" ajnew/gmevno", taphos
aneogmenos) stands first in the clause for greater emphasis and evokes vivid
images of the stark reality surrounding death and decay. That the grave is
open probably means that through the use of the tongue we are able to see th
e rot going on beneath the surface (i.e., in the heart)—rot that would othe
rwise be obscured from our vision (cf. Mark 7:14-15).
People intentionally deceive (ejdoliou'san, edoliousan) others with their to
ngues by obscuring their intentions to do harm, and as Paul says, the poison
of asps is under their lips (ijoV" ajspivdwn uJpoV taV ceivlh aujtw'n, ios
aspidon hupo ta cheile auton). The asp, which was probably the Egyptian cobr
a, was found in both the desert and in fields, and was extremely poisonous.
One can scarcely think of a more graphic way in which to express the pain an
d suffering caused by vindictive and unjust words (cf. Matt 12:36-37; Eph 4:
29).
Finally, in 3:14 Paul says their mouths are full of cursing (ajra'", aras) a
nd bitterness (pikriva", pikrias). Paul uses a phrase from Psalm 9:28 to aga
in express the vile nature of sinful human speech. The “cursing” probably
expresses the actual manner of speaking, with hints of violence, while the t
erm “bitterness” reflects the condition of the heart. Out of the bitternes
s of the heart flows the cursing of the mouth. | | | R*o
发帖数: 3781 | 21 3:15-17 Paul moves on in vv. 15-17 with a citation dependent for the most pa
rt on Isaiah 59:7-8 (cf. Prov 1:16). He leaves the sins involving the mouth
and moves forward to enumerate sins involving the imagery of feet. People ar
e swift (ojxei'", oxeis) to shed blood, to commit acts of violence against o
thers. Indeed, ruin and misery are in their paths (oJdoi'", hodois); the lan
dscape behind them is littered with the remains of their violence. Everywher
e they go people suffer. They have not known the way of peace (oJdoVn eijrhv
nh", hodon eirenes), that is, the way of salvation in which God would lead t
hem if they were willing.
In the Isaianic context, the prophet mourns the covenant unfaithfulness of I
srael whose sin was so great that justice was said to stand at a distance an
d to be driven back (Isa 59:9, 14). Paul’s use of this passage probably imp
lies that the Jews of his day were in the same position as those to whom Isa
iah originally spoke; they were also in desperate need of the salvation only
YHWH’s arm could work (Isa 59:16).
The repeated references to “bodily parts” in this catena of OT quotations
reinforce Paul’s understanding of sin as expressing itself through the bodi
ly members (Rom 6:12-13). It is also interesting to note that in this sectio
n the passages that refer to the Gentiles in the OT are being equally applie
d to the Jews. While the rabbis would have agreed that sin is sin, they woul
d not have taken kindly to the notion that they were guilty in the same way
and to the same degree as the Gentiles.
3:18 Paul concludes his practical discussion of the sins of humanity with a
citation from Psalm 36:1. A lack of the fear of God is at once the root prob
lem for sin and a great sin itself leading to much folly and corruption. Men
commit sins because they hold God in contempt and simply have no fear of hi
s awesomeness. But as Nahum declared to Ninevah and the Assyrians, God is no
t to be trifled with. He is a divine warrior who exacts punishment on his en
emies, and does so without mercy. For Christians, one of the most significan
t revelations of the New Testament is the fact that God is our personal heav
enly father (Matt 6:9; Gal 4:6). This wonderful and comforting truth must no
t be minimized, but it must not be permitted to denigrate into mere sentimen
tality for we are also commanded to fear and reverence our Father (1 Peter 1
:17-19).
3:19 Paul expresses his great confidence in God’s revealed word in the OT f
or he says that whatever (o{sa, hosa) the law says…. In other words, whatev
er the entire Old Testament says, it is right!
Further, whatever the law says, it says it to those who are under the law (o
{sa oJ novmo" levgei toi'" ejn tw'/ novmw/ lalei', hosa ho nomos legei tois
en to nomo lalei). Two things must be mentioned about this translation. Firs
t, there are two different Greek words, both of which we have translated, “
says.” In actuality there is probably a different nuance intended so that t
he translation might also be rendered: “whatsoever the law says, it speaks
[this] to those under the law.” Paul implies that there are many Jews who k
now what the law says (legei), but not many who hear it speaking (lalei) dir
ectly to them: "he who has ears, let him hear what the law says…."
The second point concerns the translation “under the law.” This is not the
same kind of thought we had in 3:9 where Paul refers to the entire world as
“under sin.” Literally, 3:19 says, “those in (ejn, en) the law,” though
this English translation is a bit difficult to understand. The point Paul s
eems to be making is that “those who possess or live in relationship to the
OT revelation of God,” are those in the law. In other words, the apostle i
s referring to Jews as they view themselves in relationship to the Mosaic La
w or God's covenant in general (cf. 3:20).
But, if Paul is referring primarily to the Jews in 3:19 (even though the cit
ations in 3:10-18 indict all humanity), how can the whole world be said to b
e held accountable? The answer seems to be that if the best of humanity (i.e
., the Jew) is indicted by God’s words and unable to be saved by works of t
he law (cf. 3:20), then certainly the rest of humanity doesn’t stand a chan
ce. In an a fortiori argument, it is a foregone conclusion that if the Jew f
ails, so does everyone else. After all, they had the most opportunity.
3:20 The emphasis on no one (ouj…pa~sa savrx, ou...pasa sarx) picks up the
Jewish element inherent in “those under the law” in 3:19 and broadens it t
o include all men. “No one” will be declared righteous (dikaiwqhvsetai, di
kaiothesetai), that is, absolutely no one will achieve a right standing with
God on the basis of their own works.
The prepositional phrase by works of the law (ejx e[rgwn novmou, ex ergon no
mou) stands first in its clause for added emphasis (cf. Rom 3:28; 4:2; Gal 2
:16). What are these “works of the law” to which Paul refers? While they u
ndoubtedly include any works done in obedience to the Mosaic law, it seems t
hat Paul primarily intends circumcision because of what it represents to the
Jewish mind, i.e., covenantal faithfulness and inclusion (3:28-30; 4:2, 6,
9-10). Some commentators have suggested that ergon nomou refers to dietary l
aws, but this is highly unlikely. Paul is not referring to dietary laws, but
to the moral law of God which brings knowledge of sin (3:20). Also, it is a
lmost impossible to see how Paul—if he were referring to dietary laws—coul
d ever have made the point that all men are guilty of sin, both Jew and Gent
ile. Gentiles were never responsible to keep Israel's dietary laws.
The reason (gavr, gar) works of the law cannot not justify a person is becau
se the function of the law is not to justify and our works, no matter what t
heir apparent merit, can never measure up to the standard set out in the law
. The law was never intended to justifiy a person; indeed, it is powerless t
o aid a person in such a feat. On the contrary, it condemns the entire race,
for it reveals both the fact of our sin as well as its heinous and condemna
tory character (5:20-21; 7:7-9). In short, it is when we juxtapose our lives
and the holy law of God that we gain personal, first-hand, and meaningful k
nowledge of our sin (ejpivgnwsi" aJmartiva", epignosis hamartias). To use "o
bedience to the law" as a catapult into fellowship with God is to fail to gr
asp our complete fallenness in God's eyes. This is, in large measure, Paul's
point in 1:18-3:20. | R*o
发帖数: 3781 | 22 F. Contribution of Passage to Systematic Theology
This passage contributes to the doctrine of the depravity concerning the ent
ire human race and that no person has escaped the grip of sin. Further, no a
mount of good works, done in accordance with the highest ethical norms, can
result in our being declared righteous. The situation is hopeless as far as
we are concerned. Our entire heart, mind, and will is enslaved to the power
of sin and we stand under the just wrath of God.
G. Contribution of Passage to Discipleship and Church Mission
When we preach the gospel we must help people understand that our first and
ultimate problem as fallen human beings is not that we do not have what we n
eed or want, but that we are in rebellion against God and are in need of for
giveness, righteousness, and reconciliation. We are under condemnation witho
ut Christ. Make no mistake about it and do not allow His profound patience t
o make a practical atheist out of you. Also, be wary of those who suggest th
at God will solve all your problems in the here-and-now or that He wants to
make you a financial success. This is not the gospel, but a cheap substitute
, which is really no gospel at all. To be sure, our Father does provide for
his children, and there is coming a day when he will glorify his name by doi
ng away with all our pain, grief, and struggles. But that day is not now. Ou
r present experience is "life between the times." We live in the period of t
he inauguration of his kingdom, but we must wait patiently for the consummat
ion to come at his return. Thus our present experience, while rooted in deep
joy, is not without sorrow, pain, and suffering. We must take up the cross
as our master taught us (Luke 9:23).
----------------------------------------------------------------------------
----
36 John Blanchard, The Truth for Life (West Sussex, England: H. E. Walter, 1
982), 263. | R*o
发帖数: 3781 | 23 up
subj
also
Chesterton
unive
lesson
di
only
wr
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: Many years ago there was a famous correspondence in The Times under the subj
: ect “What is wrong with the world today?” The best letter of all was also
: the shortest, and read—“Dear Sir, I am. Yours faithfully, G. K. Chesterton
: .” That devastating declaration showed a profound insight into man’s unive
: rsal malaise, and I believe that it can teach us a deeply challenging lesson
: . I am convinced that throughout the Christian church there are problems, di
: fficulties and frustrations that would begin to dissolve immediately if only
: some Christians would be honest enough to answer the question—“What’s wr
|
|
