All Equal In Sin
ALL EQUAL IN SIN
ROMANS 3:9-12
Paul shows what we can learn from the Old Testament.
As the imaginary discussion continues, Paul returns to the equal condemnation under which both Jew and Gentile stand. Both are “under the power of sin” (3:9). The Greek phrase simply says “under sin.” It occurs again at the end of 7:14, and in Galatians 3:22. It occurs in Ephesians 1:22: “under his feet,” and in 1 Peter 5:6. In all such contexts it implies subjection, reduction to impotence and bondage. In both Christ’s teaching and Paul’s, sin is a bondage and a slavery (John 8:34). Rank and station are a mockery among slaves. Hence the equality of Jew and Gentile, sharers of a common tyranny.
Paul then proceeds to a chain of quotations. Two or three points of interest emerge. First, note Paul’s identity with the manner and form of scribal and rabbinical debate. In the interplay of theological argument during the Passion week between the Lord and those who thought to discredit him, Old Testament texts were used in this way. See, for example, Matthew 22:42-44 and John 10:34-36: The latter context is striking. The Lord’s use of a text, while not entirely unrelated to the original setting of the word, was considerably adapted. Adopting the rabbis’ line of argument, he struck them down with an Old Testament phrase.
When quoting Old Testament Scriptures it was not the practice to give particular attention to all aspects of the context. This is the second point to note. Paul’s quotation in 3:10-12 is from Psalm 14:1-3, where nothing attaches the words peculiarly to Jews. This, however, was not an illegitimate use of Old Testament quotation. It was an accepted use of sacred texts, and must not be judged by unfamiliar standards of argument. A Jew would regard a quotation as authoritative irrespective of context. It must also be noted that Paul was himself writing what was to be Scripture. His use is sanctioned by divine authority.
The Old Testament formed the mental background of the Jews to whom Paul primarily wrote. Christ’s conversation with Nicodemus can be properly understood only if it is realized that the learned rabbi knew by heart Ezekiel 36:26–37:10: The letter to the Hebrews reveals the same intellectual background in those addressed.
For us, in the third place, there is a solemn warning not to treat the Old Testament with less than the reverence it claims. We have here another illustration of how inextricably woven is the Old with the New.