The Mount Everest of the Bible

A Commentary on The Most Important Paragraph in Scripture

E. M. M u r r a y

The Mount Everest of the Bible

A Commentary on The Most Important Paragraph in Scripture by Paris E. M. Murray
Contents Introduction....1 Chapter 1: Base Camp No One is Righteous...........3 Chapter 2: Beginning the Ascent The Righteousness of God Made Known...5 Chapter 3: Death Zone The Wrath of God......8 Chapter 4: Dash for the Summit Scandal in the Heavens..12 Chapter 5: Near Vertical at the Top of the World A Sacrifice of Infinite Value16 Chapter 6: The View from the Summit Your Claim to Righteousness...................................19

Copyright 2011 E. M. Murray

The Mount Everest of the Bible

A Commentary on The Most Important Paragraph in Scripture by Paris E. M. Murray
Introduction A number of years ago while in the midst of a prayerful read-through of Romans, I was surprised to learn that the tail-end of chapter 3 has caused quite the stir in Christian scholarly circles over the past century or so. For instance, the NIV Devotional Study Biblearguably the worlds most popular devotional Bible--refers to the end of Romans chapter 3 as the central theological passage in the Bible. What on earth did that mean? It bothered me quite a bit I had no idea why NIVs Devotional Bible team would make such a claim. A while later I learned that Martin Lloyd Jones, a man widely held to be the most influential British preacher of the twentieth century, singled out verses 25 and 26 of Romans chapter 3, declaring: This is the acropolis of the Bible. Acropolis? You rememberas in the highest point of the city. But what about Romans 3that is, two verses in Romans 3would compel Lloyd Jones to say that? I subsequently discovered renowned expositor and author John Piper labeled verses 21-26 of Romans chapter 3 the most important paragraph in the Bible[1], and went so far as to label verses 23-26, The Mount Everest of the Bible[2]. Needless to say, my curiosity was peaked. Is it possible a mere segment of a single chapter of one New Testament book could be so central to the entirety of Biblical revelation? If so, how come so few of the church-going mainstreammy International Churches of Christ family members in particularseem to have any awareness of it? My attempt to answer that question ultimately led to this prayerful analysis8 years in the making as of Easter 2011to discover for myself what Romans 3:21-26 is all about and why it appears to be such a pivotal passage to our faith and understanding.
[1] The Pleasures of God, p. 165 [2] The Demonstration of Gods Righteousness, sermon 5-23-1999

Copyright 2011 E. M. Murray

Caution A word to the reader: it is with good reason weve adopted Mount Everest as our title. An attempt on Everest is not for the faint-hearted; casual climbers are well-advised to seek lower peaks. Our ascent upon the slopes of Romans 3 will at times be arduous; indeed, as we near the summit the effort will likely discourage all but the most determined reader. The good news is, with the apostle Paul and the inspired text as our trustworthy Sherpas, who knows how high our faith and understanding might goif we just have the courage to make the climb? When the effort becomes discouraging, hang in there. As we traverse the slopes of Romans 3 the full grandeur and scope of Gods revelation will be seen more clearly. What seemed hazy, disjointed, and unintelligible at lower altitudes becomes obvious, unified, and understandable. The full panorama of key Biblical events from Genesis to the Revelation can be taken in simultaneously; their relationships are more apparent; and the unity of the Bible is easier to grasp. Perhaps most important, from the summit of Romans 3 the death of Jesus Christwhy it had to happen and why it is rightfully the focal point of all historywill make more sense, gain more significance to you, and fortify your faith unlike ever before. Dedication Every Holy Week for the past 8 years or so, Ive retired into solitude and worked on this commentary as part of my Easter week devotions. In the moments I completed this years edition, I was informed a dear friend, Andy Bulataoa faithful brother, father, and servant who had been suffering from liver cancersummited early this morning. So then, Andy, since you now know fully what the rest of us see in a mirror dimly, this ones for you. See you at the summit, my friend.

Thursday, April 21, 2011

Copyright 2011 E. M. Murray

Chapter One: Base Camp

No One is Righteous

Chapter One: Base Camp

No One is Righteous
Every major climb starts at base camp. Alas, rather than a comforting refuge from the storms to come, we begin with Pauls terrifying proposition that all humanityJew and Gentileis under sin.
Romans 3:9-18 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; 10 as it is written, There is none righteous, not even one; 11 there is none who understands, there is none who seeks for God 12 all have turned aside, together they have become useless; there is none who does good, there is not even one. 13 Their throat is an open grave, with their tongues they keep deceiving, the poison of asps is on their lips; 14 whose mouth is full of cursing and bitterness; 15 their feet are swift to shed blood, 16 destruction and misery are in their paths, 17 and the path of peace they have not known. 18 There is no fear of God before their eyes.

Scripture upon scripture is amassed to confirm the awful truth: There is none righteousness, not even one.
Romans 3:19-20 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.

We may deduce from Pauls argument that the Law of Moses was not given to fully remedy the dilemma of Humankinds sin; Paul asserts rather that through the Law comes the knowledge of sin. In another words, one of the primary reasons the Law was given was so the entire human racenot just the nation of Israel, but all nationswould have a profound awareness of its unrighteous state, so that every mouth may be closed and all the world may become accountable to God.

Copyright 2011 E. M. Murray

Chapter Two: Beginning the Ascent

The Righteousness of God Made Known

Copyright 2011 E. M. Murray

Chapter Two: Beginning the Ascent

The Righteousness of God made known
Romans 3:21-26 NASB
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.

The Righteousness of God made known

21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets

Having asserted the dilemma of humanitys unrighteous estate (Romans 3:9-20, see Introduction), Paul declares that the righteousness of God has now been made known. What precisely is Paul talking about? First, Paul asserts that the righteousness of God has been made known now; hence it follows that before nowbefore Jesus deathit was not yet known or apparent. Also, the righteousness of God is described as being witnessed by the Law and the Prophets, meaning that the testimony of the Law introduced on Mount Sinai approximately 1450 B.C and the testimony of the Prophets who proclaimed that Law throughout the ensuing one thousand years, point forward across the centuries, as it were, towards the righteousness of God. Consequently the righteousness of Godthe objective of the Lawsupersedes the Law, is greater than the Law, and as its successor and superior is distinct and apart from the Law. Lastly, Pauls word choicebeing witnessedimplies the righteousness of God is being witnessed in an ongoing continuous manner by the Law and the Prophets even up to the present time. For this reason the righteousness of God manifested now is the right and proper object of anyone who at anytime looks intently into the Law (James 1:25) and pays attention to the Prophets (2 Peter 1:19, 3:2). And so we inquire, when Paul speaks of the righteousness of God, what exactly is he talking about? Is he referring to Christ? Or something else? 6

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For All Who Believe

22 even the righteousness of God through faith in Jesus Christ for all those who believe

The righteousness of God has been made known for all who believe. Having affirmed Gods righteousness as the objective of the Law and the Prophets, it would naturally be the objective of those who were subject to the Law and those who listen to the Prophets, then and today. Notice Pauls distinction between Gods righteousness on the one hand and Jesus Christ on the other. That is to say, Paul depicts them as separate and distinct from one another; he is not referring to the same thing. Insofar as all those who believe are concerned, it seems Paul presents the righteousness of God as their objective and Jesus Christ as the means to that objective. If youve made it this far, you are doing great. Before we move on to a more challenging phase of the climb, lets recap: Points to Pin Down: So far we have noted several distinguishing characteristics of what Paul describes as the righteousness of God: o The righteousness of God is presented as the object of the Law and the Prophets. o The Law and Prophets testify about the righteousness of God in former days, in the present, and for all eternity. o The righteousness of God is forimplying for the benefit ofall those who believe. o The benefits of the righteousness of God come through faith in Jesus Christ. o Paul depicts the righteousness of God as distinct from Jesus Christ they are not the same thing. o The righteousness of God is the ultimate objective; Jesus Christ is the means of its accomplishment; and faith in Jesus Christ associates all those who believe with the righteousness of God. From this point forward Paul addresses the extraordinary difficulties inherent in a relationship between the infinitely glorious God and the fallen human race. We now proceed to the problem of sin, the bigger problem of forgiveness, and the massive tension between the two.

Copyright 2011 E. M. Murray

Chapter Three: Death Zone

The Wrath of God

Copyright 2011 E. M. Murray

Chapter Three: Death Zone

The Wrath of God
Falling Short of Gods glory
(22 cont.) for there is no distinction; 23 for all have sinned and fall short of the glory of God,

Despite being created for the glory of God (Isaiah 43:7) in the sense of giving due honor and praise (Romans 11:36), and for the glory from Godas rulers of creation (Psalm 8), and as recipients of His rewards (Matthew 5:12, 6:1, 25:21), honor and praise (John 12:43; 1 Corinthians 4:5; 2 Corinthians 10:18; 1 Peter 1:7 ), Humankind has either failed to glorify God as God (Romans 1:21), exchanged Gods glory for something else (Jeremiah 2:11-13; Romans 1:23), placed hope in things other than Gods promises (Colossians 1:23; Hebrews 10:23), or sought glory from men instead of God (Romans 2:29b). Thus sin could be described as an exchangetrading the glory of God or the glory from God for anything else. Now we must ask: what are the consequences for falling so far short? Enter Gods Wrath

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 (sacrifice of atonement NIV) in His blood through faith.

Bible students normally think of Gods wrath in terms of long ago Old Testament episodes, such as Noahs flood (Genesis 6-8) and the destruction of Sodom and Gomorrah (Genesis 19), or in terms of the distant future, for instance Gods ultimate judgment on unrepentant sinners in the coming wrath (Matthew 3:7; 1 Thessalonians 1:10) or the day of wrath (Romans 2:5). However, John speaks of the terrifying present state of the individual who does not believe and obey the Christ:
He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him. John 3:36

That is to say, the wrath of God is abiding on that person at this very moment meaning right now. Paul alludes to the same idea when recalling his and his readers former states, We were by nature objects of wrath (Ephesians 2:3).

Copyright 2011 E. M. Murray

Saved from Gods Wrath According to Romans 5:9, we are saved from Gods wrath through the blood of Jesus, Having now been justified by His blood, we shall be saved from the wrath of God through Him. Just how precisely Gods wrath is averted and appeased, according to several of Church historys most prominent scholars[1] is attributed to the Greek term hilastrion which is translated propitiation in NASB, propitiatory in several older translations, and sacrifice of atonement in NIV:
Or as one who would turn aside his wrath, taking away sin. --NIV footnote for sacrifice of atonement

On Propitiation Consider author John Pipers explanation of this term: This old word is important because other words like expiation (RSV) and sacrifice of atonement (NIV) do not press forward the idea of appeasing wrath which is in this word. The point of the word is that Gods wrath is against the ungodly because of the way they have desecrated his glory, and a way must be found for this wrath to be averted. This is what happened in the death of Jesus. That is what propitiation means: God averted his own wrath through the death of his Son. The Pleasures of God, p. 167 It [i.e., propitiation] refers to the removal of Gods wrath by providing a substitute. The substitute is provided by God himself. The substitute, Jesus Christ, does not just cancel the wrath; he absorbs it and diverts it from us to himself. Gods wrath is just, and it was spent, not withdrawn. The Passion of Jesus Christ, p.21 The Punishment that Brought Us Peace Jesus therefore not only took upon himself the sins of all humanity and not only was He separated from God as a result, He absorbed the full measure of punishment that was due to the fallen human race. This is what Isaiah alludes to by, the punishment that brought us peace was upon him (Isaiah 53:5, NIV) and, but the LORD was pleased to crush Him, putting Him to grief (Isaiah 53:10, NASB). It may be that Jesus ordeal on the cross went far beyond the physical and emotional suffering of his abandonment, torture, and crucifixion, possibly even far beyond human comprehension. Acts 2:24 states when God raised Christ up He, put an end to the agony of death.
[1] Such as John Calvin, Jonathan Edwards, Moses Stuart, et al.

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In a way we may never fully understand in this age, Jesus willingly absorbed the holy wrath of God on behalf of all Humanity. Crushed by the Father We should also note Pauls emphasis it was God Himself who presented Jesus Christ as a wrath deflecting sacrifice (Romans 3:25). Jesus did not die as the helpless victim of evil men who brought about an untimely end to His ministry. Over and above all the schemes against Jesuswhether by Judas or Herod or the Jewish religious establishment or fickle crowds or the occupying Roman authoritiesHe was handed over to them by Gods set purpose and foreknowledge (Acts 2:23) and they did to Him what Gods power and will had decided beforehand should happen (Acts 4:28). More profoundly, not only did God orchestrate the death of His Son, He was pleased to do so:
The LORD was pleased to crush Him Isaiah 53:10, NASB.

This begs the question: How could God the Father be pleased to crush his only begotten Son? What in all the universe could be so inconceivably valuable to God that he would be pleased to crush his Son in order to bring it about? Or from the viewpoint of Jesus, what objective could be so indescribably precious He would willingly go to unimaginable lengths to bring it about--including make himself nothing, live thirty years in a feeble body amongst sinful people, suffer shame and crucifixion, take upon himself the sin of all humanity, endure separation from the Father, and deliberately subject himself to Gods infinite wrath?

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Chapter Four: Dash for the Summit

Scandal in the Heavens

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Chapter Four: Dash for the Summit

Scandal in the Heavens
Demonstration of righteousness
(verse 25 cont.) This was to demonstrate His righteousness

If, in effect, Paul is equating the punishment that brought us peace with a demonstration of Gods righteousness, we are compelled to ask: 1) Since demonstration implies an audience, for whom was this demonstration of Gods righteousness performed? 2) Why would Gods righteousness need to be demonstrated in the first place? If most of the worldindeed, most of the Churchgoes to the grave oblivious of such things, could it be that Gods demonstration failed for lack of an audience? I will declare most emphatically no. Although it is obvious by virtue of its inclusion in the Bible that God intended a Christian audienceif only a few brave climbers like yourselfit is probable the demonstration was primarily for a non-Earth audience[1], namely: God Himself Christ Jesus the Heavenly host Satan the fallen angels the Old Testament saints the animal kingdom possibly even all (inanimate) Creation Which brings us to the second question: Why would such a profound demonstration of Gods righteousness be necessary in the first place? Could there be a reason to doubt Gods righteousness?

[1] Rather than risk killing off the some of the few brave climbers whove made it this far, Ill undertake an exposition of the demonstration of Gods righteousness to the above non-Earth audience in the next edition of this commentary.

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The Great I AM Passes Over Sin

(v. 25 cont.) because in the forbearance of God He passed over the sins previously committed

We must here emphasize the intimate connection between the concepts of righteousness and justice, because what seems to be at stake is the righteousness of God as it relates to Gods justice (that the semantic range of the Greek dikaiosyn encompasses righteousness as well as justice is evident by the choices of Bible translation teams, e.g., NASB renders dikaiosyn in verse 25 as righteousness, cf. Romans 2:5, 13; NIV translators render it as justice in verse 25 and 26). Paul explains that God in His forbearance (or tolerance, as dikaiosyn is rendered in Romans 2:4) passed over the sins previously committed during the Old Testament dispensation[1]. Scandal in the Heavenly Realms In passing over those sins, God stayed His hand so to speak, restraining the deserved judgment and ruin that would otherwise follow sinning against an infinitely just God. Now imagine for a moment how Gods actions here would have raise the eyebrows of the angelic members of the aforementioned non-Earth audience: How could the God of Justice (Isaiah 30:18), who loves righteousness and justice (Psalm 33:5) pass over sins? Indeed, Paul himself declares that if Gods righteousness were suspect, how could he judge the world (Romans 3:6)? Wouldnt something be cosmically askew if the God of Justice were to turn a blind eye towards injustice, particularly injustice against Himself? In a sense, passing over the sins previously committed creates the appearance of an unresolved anomaly on Gods track-record of justice. The appearance of such could conceivable raise an impossible possibility in the minds of angelic onlookersthat is, of a blemish on Gods attribute of infinite righteousness and justice. The Passover: Old Testament Grace As we attempt to resolve this predicament, consider Pauls allusion to the Passover when Hebrew households were spared from Gods judgment of Egypt by displaying the blood of the Passover lamb on their doorframes (Exodus 12).

[1] By dispensation, I adhere to the terms original meaning and usage: e.g., A general state or ordering of things; specifically: a system of revealed commands and promises regulating human affairs, Encyclopedia Britannica. This is not to be confused with Dispensationalism as espoused by Scofield.

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Take note that in those days, despite a few Israelites sporadic acknowledgement of God (Exodus 1:17-21), Israelite religious practice was little distinguishable from their Egyptian overlords. Indeed, when left to their own devices they quickly returned to deep-seated Egyptian influenced pagan practice, not just at Sinai (Exodus 32), but perhaps even centuries later (Hosea 8:5). As such it was by no righteousness of their own that the Israelites were saved, but it was solely by Gods mercy. This mercy was inseparably tied to Gods allegiance to His promises to Abraham, Isaac, and Jacob (Genesis 50:24)an oath He swore by Himself (Hebrews 6:13). Even so, it is also evident that the Israelites were sufficiently faithful and obedient to follow the Passover instructions from the Lord, thus they were spared from the destroyer (Exodus 12:23). We revisit this account because Pauls carefully chosen allusion to the Passover hints at parallels between how God dealt with His chosen people then, and how He deals with His chosen people now. We remember how the Israelites in Egypt became partakers of Gods grace and recipients of Gods promises through a faithful and obedient response to the word of the Lord; God had prophesied their subsequent delivery to Abraham four centuries earlier (Genesis 15:13-14), despite the Israelites having no claim to righteousness, worthiness, or merit of any kind outside of Gods grace and His promises.[1]

Neither Animal Sacrifices nor Grace Removes the Offense The Passover sacrifice appears to be a forerunner of the systematized animal sacrifices under Mosaic Law. However, looking backwards with the benefit of Gods complete revelation we are aware despite the high priest entering the Most Holy Place annually to offer blood for sin, the Mosaic sacrifices were external regulations only. Even though God commanded Israels adherence to these regulations, these acts were unable to clear the conscience of the worshipers (Hebrews 9:7-10) and it was impossible for the blood of animals to take away sins (Hebrews 10:4). Instead it seems animal sacrifices offered in faith under Mosaic Law granted Gods people a temporary pardon, so to speak, but the offense of sinning against an infinitely holy God remained.
[1] It should be noted that Pauls allusion to the Passover should not be construed as excluding the sins of Humankind that occurred before the Passoverfrom the Fall to the Exodus. It is apparent that in a sense God had passed over those sins as well.

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Chapter Five: Near Vertical at the Top of the World

A Sacrifice of Infinite Value

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Chapter Five: Near Vertical at the Top of the World

A Sacrifice of Infinite Value
The Reputation of God Thus, the immensity of Gods dilemma is beginning to crystallize: Despite being created for Gods glory Humankind has fallen into sin and in so doing has desecrated and demeaned Gods glory. Evidently even Gods short-term solution of animal sacrifices did not take away sin nor did those sacrifices undo the colossal offense of defaming an infinitely holy God. How might we repair the righteousness of an infinitely righteous God? By asking such a question, the impossibility of saving ourselves becomes immediately apparent. As sinful creatures what could we possibly do to reaffirm Gods infinite righteousness? What reparations could we conceivably offer to undo offending an infinitely just God? Neither repentance alone, nor our deaths alone, nor even the collective condemnation of all humanity throughout history, would remove the infinite offense of sinning against the Great I AM.
The infinite value of each human soul is not a Christian doctrine. God did not die for man because of some value He perceived in him. The value of each human soul considered simply in itself, out of relation to God, is zero. --C. S. Lewis, The Weight of Glory and other addresses, p. 119

Thus we see the humanistic folly of concluding Jesus Christ died for us solely because of our great value. It would be more accurate to say that humanitys sin against the glory of God was so horrible that to remove it would require a solution on an infinite scale. A solution of this magnitude would be completely beyond the reach of sinful mortals, or the death of mere animalsto accomplish such a feat would require a sacrifice of infinite value. A Sacrifice of Infinite Value Having fallen short of Gods glory with nothing to offer, no hope of redeeming ourselves, indeed with Gods wrath abiding on us, it is obvious that left to our own devices we are hopelessly and irretrievably lost. Yet God Himself has already spared us from His wrath by substituting an infinitely valuable sacrifice in our place. We are justified as a gift by His grace through the redemption which is in Christ Jesus (verse 24).

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When Christ died as our Passover lamb (1 Corinthians 5:7) He entered the Most Holy Place once for all, not by the blood of animals, but by His own blood and therefore achieved our eternal redemption (Hebrews 9:12). He redeemed the transgressions that were committed and previously passed over under the old covenant (Hebrews 9:15) thereby vindicating (i.e., clearing, justifying) Gods holy name from what had seemed to the angelic audience to be a gross miscarriage of justice by the God of Justice. Equally amazing is that Christs sacrifice resolved the seemingly irresolvable tension caused by Humankinds fall; His infinitely valuable sacrifice effected the harmonious resolution of Gods justice, mercy, and holiness, all for Gods glory. Indeed, Christ demonstrated the righteousness of God. Righteousness Past and Present

26 for the demonstration, I say, of His righteousness at the present time

Having demonstrated Gods righteousness concerning the Old Testament dispensation, Pauls second mention of the demonstration of Gods righteousness reaffirms that the righteousness of God, concerning the past and the present age, was the primary reason Jesus went to the Cross.

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Chapter Six: The View from the Summit

Your Claim to Righteousness

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Chapter Six: The View from the Summit

Your Claim to Righteousness
Paul emphatically declares that God, through the propitiatory sacrifice of His Son, has demonstrated His own righteousness:
(v. 26 cont.) so that He would be just and the justifier of the one who has faith in Jesus.

By this demonstration God has defused a cosmic scale scandal and re-established, so to speak, His righteousness and justice as uncontested in the past, the present, and for all time. All of this was done for two simultaneous reasons: 1. So that He would be just: Paul affirms by means of an Everest-size understatement that the God of Justice would be justpresumably undeniably and infinitely so in the eyes of all those in heaven and earth. 2. So that He would be the justifier of the one who has faith in Jesus By the very same means God demonstrated His own righteousness by the infinitely valuable sacrifice of His Son; God demonstrates our righteousness today by our faith in that very same sacrificeJesus Christ, the King of Kings, our Lord and Savior.
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 Corinthians 5:21

Hallelujah Praise Jehovah! (Congratulations, you made it!)

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About the Author

Paris E. M. Murray is an emerging markets project finance specialist, theologian, and Semitic languages student. His lives with his wife and family in Manila, Philippines.

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