Romans 3:9

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Romans 3

(With my apologies for taking so long to get back to Romans!)

Paul has been systematically looking at the various categories of people to whom the Gospel comes. He has touched on the one with no real sense of morality, the moralist with his or her own sense of right and wrong, the Jew with the Law of God as guide.

He is drawing his discussion of those with God’s Law as guide to a close, having affirmed that there are blessings that come with the Law. However, the Law, in and of itself, does not and cannot make one holy.

In each case, with each category of people, Paul has illustrated and explained that sin is a problem. And this moves him to his conclusion:

What then? Are we [those with the Law] better than they [others without the Law]? Not at all; for we have already charged that both Jews and Greeks are all under sin.

This is Paul major premise in the first part of his letter–all people stand under the same divine indictment: We are all under sin.

It’s important to note that Paul has already hinted (in 1:16-17) that there is a solution to this universal problem of sin. God has provided a gift of righteousness through His Son for those who believe. Thus, although he is arguing that “all are under sin,” this doesn’t mean that all remain under sin or remain “sinners.”

But before the apostle unpacks more about God’s solution to the universal human problem of sin, he is drawing his conclusion–that there is a universal human problem of sin!

Why is this major premise so critical? If God has provided–by His doing and all of grace–a solution to the problem of sin, it is critical to note:

That this is a universal need.

God’s solution is the only solution.

Romans 3:8

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Romans 3

It is a fascinating thing to note that when the Gospel is presented with clarity and honesty that the very nature of the Gospel message provokes a response. This is seen as Paul continues to make his case that God intends to justify (make righteous) those who come to Jesus in faith apart from works.

Even in this early stage of developing the idea, Paul is able to draw on the words of the critics of the Gospel. He has already touched on the question that the opponents of his message raise: Would God not be unrighteous to judge us if our sin puts His righteousness on display? But he then picks up another misguided and unreasonable assault:

And why not say (as we are slanderously reported and as some claim that we say), “Let us do evil that good may come”? Their condemnation is just.

Some have distorted Paul’s preaching as if he were insisting that his hearers should do evil things so that God could bring good out of it. Not being able to grasp the Gospel idea that God does indeed rescue and redeem by grace and not by works, the critics insist that Paul must be arguing for people to do evil things for the purpose of creating a situation for God to do good.

But, as Paul notes, such an idea is worthy of judgment in itself. It misrepresents God, it misrepresents Paul’s teaching, and it misrepresents the work of the Gospel.

However, if in our sharing of the Gospel we are not at risk of being so misunderstood–if we don’t make so big a deal of grace that some might accuse us of promoting a message of doing evil so that God could do good–we might not be sharing the grace-filled message of the Gospel.

If Paul had been teaching a righteousness that comes through keeping rules and doing good deeds, such a charge would never be raised. The very nature of the slanderous report underscores the gracious message Paul was preaching.

Romans 3:7

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Romans 3

I have a friend who used to say that “sin makes people stupid.” I think he must have gotten that idea from Paul who wrote of those who professing themselves to be wise (in their sin) proved themselves to be fools (Romans 1:22).

When we resist God’s revelation, we end up resorting to all kinds of convoluted rationalizations to explain our world, how we see it, whether there is a God or not, and if there is one what He must be like. But if we don’t start with His self-revelation, we only show how absolutely foolish we are.

Paul touches on this as he continues to explain the wide-spread problem of sin in mankind. Having made it clear that God will still be seen as righteous even in the face of people’s unbelief, he touches on another potential (foolish) argument:

But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner?

In others words, seeing as God’s glory is put on display in and through His rescuing sinners, and seeing as one’s abandonment of truth and embrace of a lie (about life, about God) only demonstrates the need for God’s grace and puts His glorious saving plan on display, why would the one who is living a lie be judged as a “sinner” rather than as a partner in the display of God’s grace?

If God’s glory is seen in the truth revealed about Him through the Gospel that reaches sinners, it is the very fact that there are needy sinners desperate for God’s grace to reach them that shows His glory. It is only those who are, indeed, judged as sinners who need the Gospel–the Gospel which puts God’s glory on display in such a marvelous way.

Such a question only demonstrates that the one who asks it understands neither the neediness that sin leaves us in nor how the Gospel displays God’s glory in rescuing those who need rescuing because of their sin.

 

Romans 3:6

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Romans 3

Recently, there has been a great deal of coverage in the news about the subject of “justice.” It’s a cry that echoes in the hearts of many.

Some feel that young men have been wrongly killed by the police. And crowds cry out for justice. Some feel that there has been a rush to judgment with regard to certain of those police shootings. And police organizations and citizen groups have called for justice.

The Islamic “patriots” have insisted that to disparage Muhammad in any way is sacrilegious so they see their killing of those who do such is only an appropriate act of justice. While the families and friends of those who Islamisists have killed insist they deserve justice.

In each of these situations, those crying for justice insist that what they want is “what is right” and call for a “fair judge.” But even with such calls, it is not certain that anyone will get ultimate justice. Until . . .

Paul touches on what is at the heart of the concerns of many. Will justice ever be meted out? Will someone judge wisely and appropriately, adjudicating out concerns and bringing restitution for the wrongs we have suffered?

There is a simple answer to such questions. In insisting that God is not unrighteous in His judgment, Paul dismisses the idea of some injustice in God:

May it never be! For otherwise, how will God judge the world?

God alone can judge with absolute righteousness. His judgment alone will be perfectly just. And a day is coming when God will judge all those–living and dead–who have populated the planet.

The only problem for us is (as Paul has indicated and as he will explain) we all fall under His judgment.

Romans 3:5

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Romans 3

Paul is not afraid to think well and hard about the Gospel. He has been systematically building the case for his understanding of what God is doing in the world. And a part of that journey is to address the universal problem of sin.

He has argued that non-religious and religious people both fail to live up to the standards they personally assert–thus demonstrating a serious moral flaw in each. He spoke to what would have been a serious objection raised by those who were Jewish. Those of Jewish descent would want to know if all people are equally under the bondage to sin, what possible benefit would there be to being a Jew. Paul pointed out that the Jewish people were blessed with the gift of God’s revelation. But then came the last sticking point–in Paul’s day many Jews did not embrace the message of the Gospel in faith.

Paul proceeded to explain that such disbelief did put neither God’s plan at risk nor His righteousness. God was still showing His righteousness in the face of such unbelief. And this leads to the next argument Paul could anticipate being raised against the Gospel.

But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) May it never be! For otherwise, how will God judge the world?

The argument Paul is responding to is the idea that if God’s righteousness is seen more clearly in the face of the unrighteousness and unbelief of many, would God not be unjust to punish those who put Him on display in such a way through their unbelief? If God continues to offer life to those who have not believed, does not their unbelief call attention to God’s gracious righteousness? And if that is the case, would it not be wrong for God to judge them for what shows Him off? 

For Paul, the argument is incoherent. Yes, it is true that God’s righteousness is seen in bold relief in the face of the unbelief of those who resist the Gospel. That God continues to reach out to those who do not believe does show something of His grace and goodness. But His righteousness is displayed in both the judging of those who oppose the Gospel and in the gift of life freely bestowed on those who believe the Gospel.

So it is not, fundamentally, the unrighteousness of man that put’s God’s righteousnes on display. God’s righteousness is made manifest in His judging the world on the basis of His determination of what is right. And, as Paul will argue, God’s righteousness is put on full and glorious display in the Gospel.

Romans 3:4

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Romans 3

Some–perhaps even many–do not believe. That is, they don’t look to God, they don’t trust Him, they do not rely on Him in any real and tangible way. Sure, they may acknowledge His existence (as do the demons!), but there is little evidence of any sincere faith.

Paul had such people in mind in writing to the Romans. (And it is an issue for some in our day as well.) God is doing something in the world. He has a plan that He is pursuing. And some–perhaps even many–neither acknowledge God’s plan nor trust Him in the carrying out of that plan.

That’s what prompts Paul’s question in 3:3: Will the unbelief of such people nullify God’s faithfulness? Will the lack of reliant trust render God’s plan unfulfilled and God’s own presence superfluous? For Paul, that answer is clear:

May it never be! Rather, let God be found true, though every man be found a liar, as it is written: ‘That You may be justified in Your words, and prevail when You are judged.’

Paul insists that any person’s (or group of people’s) response to God in unbelief does not render God “untrue.” He will still carry out His plans. He will still prove Himself faithful and dependable.Quoting Psalm 51, Paul insists that God will be “justified in [His] words, and prevail when [He] is judged.” Meaning that it will be clear that all His words were true and it will be clear, in the end, that God has and will always be in the right.

As Paul sees it, what God is doing in the world–the work of the Gospel wrought through the Son–is not something up for debate. People’s assessment of whether it is a good plan or not, whether God can or should be trusted or not, whether they think it seems reasonable to abandon themselves to God’s care through the Gospel or not, does not render God’s plan fallible, God’s faithfulness questionable, or God’s active presence meaningless.

Romans 3:3

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Romans 3

God is up to something in the world. Any reading of Scripture makes that clear.

One of the problems we have arises when we don’t see God’s work in the world. When we have a certain view of how things should be going under His sway and they are not playing out the way we think they should, we can be left wondering: Is God still pursuing His plan? Will what He intends actually come to pass? 

Having pointed out that, as a nation, the Jews did not live up to the call that was laid out in the Law and having affirmed that, in spite of that, there still is a privilege to being a Jew, Paul is left with a dilemma. Specifically, did God “mess up”?

Paul offers a simple and profound answer to that:

What then? If a some did not believe, their unbelief will not nullify the faithfulness of God, will it? May it never be!

If God is calling a people to Himself, inexorably drawing them by grace, than the unbelief of Jewish people does not mean that God has failed. Such unbelief (or un-faith-fulness) does not render void God’s faithfulness to His plan, to His word, or to His promises.

Romans 3:2

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Romans 3

Both those who participate in church life and those who don’t can end up with a similar question: What does God want?

It seems that many long to hear from God, to know what He is up to, to understand God’s will. And I don’t think this is a bad thing. To hear God speak would be wonderful.

But to hear something and know that it was God speaking would require some criteria, some way of determining, whether what one heard was indeed God. And here Paul provides some help.

In his letter to the Romans he has begun to unpack the idea that all people are in need of the righteousness that God grants by grace through faith. As he lays out his thoughts, he naturally has to address his own Jewishness and the issue of God’s dealings with the nation of Israel.

Then what advantage has the Jew? Or what is the benefit of circumcision?  Great in every respect. First of all, that they were entrusted with the oracles of God.

One of the great benefits of his Jewish heritage is that “the oracles of God” had been entrusted to the Jewish people. As was noted in a previous post, just having this revelation in and of itself does not grant spiritual life. But there is a benefit.

The word rendered “oracles” appears only four times in the New Testament. (Besides in this passage, it also is found in Acts 7:38, Hebrews 5:12, and 1 Peter 4:11.) In each passage, the idea is one of God’s understandable revelation.

So, if one were interested in learning to hear from God, a great place to start would be to become familiar with His “oracles” (contained for us in the Scriptures). In that way, you could get to recognize His voice. If you want to know what God sounds like when He speaks, become familiar with the collected “oracles!”

Romans 3:1

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Romans 3

It could sound–if we are not careful in reading Paul–that the apostle thinks very little of his Jewish brethren. He might be accused of diminishing and denigrating what God did throughout the history of the Jews. But if we draw this conclusion, we would be mistaken.

Paul explained:

Then what advantage has the Jew? Or what is the benefit of circumcision?  Great in every respect. First of all, that they were entrusted with the oracles of God.

He begins by affirming that there are great benefits to being Jewish. And the first thing he notes is that the Jews were those “entrusted with the oracles of God.”

The idea? Because of God’s doing the Jews were given the very words of God for the purpose of guarding and embracing them. The word rendered “oracles” conveying the sense of God’s own expressive communication.

This gift is marvelous and valuable. But the gift–in and of itself–does not secure the blessings of God described and promised in those words. The benefit of access to God’s own words and thoughts is wonderful. But access is not the same as embrace.

And that would be true for the Jews who had ready access to the words of God entrusted to them . . . and for those of us who have ready access to copies of the Scriptures. There is a great benefit in having access . . . but the blessing comes only to those who embrace what God has to say.

Romans 2:29

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Romans 2

When people are facing difficulty, they often stop and assess what they need to rectify the situation. Financial troubles? I need a loan. Health problems? I should see a doctor, get some medication. Emotional distress? Perhaps I could talk with a counselor.

When we feel as if our lives are not, on the whole, “working” well we often resort to trying to find what we can do fix what is out there in the world around us. Thinking that if the situation changed, if we could alter the externals, than we would not only feel better but life would actually be better.

But what if the problem is not as external as we think it is? Paul will unpack this for his readers in greater detail, but at the end of chapter two he gives us a much-needed hint:

But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

A few things to notice. Life’s identifying mark is not external but “inward.” Something needs to happen to the heart, not the world around us. That thing that must happen is a work of the Spirit and not “by the letter”–meaning not on the basis of keeping a set of rules. And, finally, that necessary Spirit-work is not driven by or anchored in others thinking well of us . . . but only in what God thinks.

That focuses on the issue that is beneath all our assessment of “How’s life?” The real issue is “How’s your heart?”