A Study by Scott Sperling   Romans 3:1-8 -  Refutations 1  What advantage, then, is there in being a Jew, or what value is there in circumcision? 2  Much in every way! First of all, the Jews have been entrusted with the very words of God. 3  What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness? 4  Not at all! Let God be true, and every human being a liar. As it is written: “So that you may be proved right when you speak and prevail when you judge.” 5  But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.) 6  Certainly not! If that were so, how could God judge the world? 7  Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?” 8  Why not say—as some slanderously claim that we say—“Let us do evil that good may result”? Their condemnation is just! In the previous chapter, as part of his effort to show us that everyone universally needs the salvation that Christ provides, Paul established that the Jews, the chosen people of God, are not exempt from the judgment resulting from their sin. In this section, Paul imagines some objections that the Jews might have to his argument. Paul states the objections in the form of questions, and then answers them. As we’ll see, he uses this same rhetorical style many times in the Epistle to the Romans. It is a style common to philosophical writings of the time, and so, possibly familiar to his readers. In this case, given that the objections are ones that the Jews might have in response to chapter 2, we can even imagine this exchange as one between Paul the Jew and Paul the Christian. As a “Hebrew of Hebrews” (see Phil. 3:5), Paul well knew what objections the Jews might have had to his arguments. Natural questions, for the Jews, that would follow the previous chapter, which speaks of the susceptibility of Jewish sinners to the punishment of God, would be: “What advantage, then, is there in being a Jew, or what value is there in circumcision?” (vs. 1). Many Jews at that time believed that their position as the chosen people of God automatically qualified them for entrance into paradise after their death. They felt that they would be exempt from God’s punishment, because they were Jews and not Gentiles. This is the “advantage” that they were expecting, by being God’s chosen people. They were basing their assurance of salvation on their cultural identity as Jews, and yet, Paul said that they would be judged under the same criteria as the Gentiles. “It was a thing generally granted, that the elect people must have an advantage over the Gentiles… Will the people whom God has elected and marked with the seal of this election be treated exactly like the rest of the world?” [Godet, 220]. Paul’s answer to the Jews is that, yes, they had great advantages, but that these advantages did not extend to automatic salvation. Paul lists here, what he calls, the greatest advantage: “Much in every way! First of all, the Jews have been entrusted with the very words of God” (vs. 2). The primary advantage of the Jews is that they were given, and entrusted with, “the very words of God.” They were told explicitly, through God’s word – “the very words” of God Himself – what pleases and displeases Him, and so they had a great advantage over the Gentiles in living a life of obedience to God. They had the light of God’s word, whereas the Gentiles lived in darkness. “The door is open to the Gentiles as well as the Jews; but the Jews have a fairer way up to this door, by reason of their church privileges, which are not to be undervalued” [Henry, 224]. “The chief reference here is to the written word of God as we have it in the Old Testament. Think how much is here included—the history of creation, of the fall, of the deluge, of the dispersion, of the call and trials of Abraham, of the history of his descendants, of the exodus from Egypt; the law; the records of kings good and bad; the best proverbs; the sublimest songs; predictions respecting the course of events to the end of the world; and all these abounding in precepts, promises, warnings and encouragements of the most weighty character” [Plumer, 110]. Just as the children of Israel were entrusted with the “very words of God” as documented in the Old Testament, so now the Christian Church is entrusted with the “very words of God” concerning the life, teachings, mission, and sacrifice of His Son, Jesus Christ. We the Christian Church are “entrusted” with these “words of God” in every bit the same way that the children of Israel were, and more so, because we were also given the Great Commission of preaching, teaching, and discipling people throughout all the earth of the great salvation that we have in Christ Jesus. “God’s word is committed to us; use it aright, support it, propagate it” [Heubner, in Lange’s, 126]. Paul raises some more questions that a Jew might ask, in objection to what Paul wrote: “What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness?” (vs. 3). The objector is referring to the promises that God has made to His chosen people. If some of God’s people are “unfaithful”, and so receive the punishment of God, doesn’t this (so the objector asks) “nullify God’s faithfulness?”  Paul answers this forcefully: “Not at all! Let God be true, and every human being a liar. As it is written: ‘So that you may be proved right when you speak and prevail when you judge’” (vs. 4). The promises made to the Jews were conditional on their faith and obedience, even from the very beginning. God Himself stated: “Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him” (Gen. 18:18-19). Later, when God gave the Law to His people, the blessings on the children of Israel were, again, explicitly stated to be conditional upon their obedience to the Law: “If in spite of these things you do not accept my correction but continue to be hostile toward me, I myself will be hostile toward you and will afflict you for your sins seven times over” (Lev. 26:23-24; see also the entire chapter of Lev. 26). The belief that the Jews in Paul’s time had that they would be saved unconditionally was wrong. And so, God’s punishment on the “unfaithful” Jews, far from nullifying God’s faithfulness, on the contrary, proves God’s faithfulness to His word: God promised Israel that He would punish their disobedience, and so He is being faithful to His word by punishing their disobedience. Just as Paul has affirmed (also quoting words of David from Psalm 51): “Let God be true, and every human being a liar. As it is written: ‘So that you may be proved right when you speak and prevail when you judge’” (vs. 4). Even if “every human being” proves unfaithful to God’s word, yet “God is true”, and keeps His word: whether in bringing punishment on the disobedient, or by blessing those who seek to be obedient. Nothing man can do will “nullify”, or tarnish in any way, “God’s faithfulness.” “Provoking this discussion is the Jewish tendency to interpret God’s covenant faithfulness solely in terms of his [promises of salvation]. Paul meets that conception with a broader and deeper view of God’s faithfulness — his faithfulness to remain true to his character and to all his words: the promises of cursing for disobedience as well as blessing for obedience” [Moo, 180]. “God’s faithfulness is not affected by the unbelief of his own people. Some persons argue against the Bible because of the unbelief of those who profess to regard it as their guide. They argue against Christianity because of the inconsistencies of its professors. The argument is false. Christianity is to be judged by its own teachings and spirit, and not by the imperfect way in which even its professors have received and practised them. Christianity is the life and teaching of Jesus Christ, combined with the influence of his death upon the cross. No inconsistency of professing followers can ever mar the beauty and sinlessness of that perfect Example” [Pulpit, 89]. Paul’s hypothetical objector takes the previous objection a bit further, in his next objection: “But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument)” (vs. 5). This is the argument of a person seeking to make excuses for sinning. The objector is, in effect, saying: “Because I sin, God (by comparison) looks to be all the more righteous. So, isn’t this a good thing?” It’s an absurd argument, on its face. It’s the argument of a person who is cleverly using words to (in effect) make black equal white. It’s, as Paul states, a cleverly devised “human argument”, an argument made from a flawed human perspective, not a godly perspective. Paul warned, when writing to Timothy, about those who cleverly use words to twist the meaning of simple doctrine: “Keep reminding God’s people of these things. Warn them before God against quarreling about words; it is of no value, and only ruins those who listen” (2 Tim. 2:14). And then a bit later: “Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels” (2 Tim. 2:23). We should be careful with our use of words, and rather than using words cleverly to make silly arguments, use words simply, in order to communicate the truth. As Paul exhorts: “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Tim. 2:15). As for the objector’s argument that our sin, somehow, “brings out God’s righteousness more clearly”: this is wrong. On the contrary, since we are ambassadors of God on this earth, when we sin, it denigrates the character of God. When the people of God sin, the world sees God as condoning the sin. This tarnishes the sense of God’s righteousness in the eyes of the world. This sin of God’s people, far from “bringing out God’s righteousness”, rather hides God’s righteousness. “Unbelieving hearts will gladly take any occasion to quarrel with the equity of God’s proceedings, and to condemn him that is most just” [Henry, 225]. Paul summarily rejects the objection: “Certainly not! If that were so, how could God judge the world?” (vs. 6). He chooses not to answer the absurd argument in philosophical detail, but to merely to defer to God’s well-deserved role, as Creator of the Universe, as judge of the world. God is just, holy, righteous, and pure. God’s actions define righteousness. He is the only one who is able to “judge the world.” If there is a “human argument” that impugns God’s perfect justice, then the “human argument” is wrong (as we have shown to be the case for this objection). Paul does not waste his own words on proving that the clever use of words by the objector is flawed. Paul simply appeals to the fact that God is a righteous judge. “St. Paul and his readers alike held as axiomatic the belief that God would judge the world. But the objection just urged was inconsistent with that belief, and therefore must fall to the ground” [Sanday-Headlam, 73]. The objector, however, presses on. He states the same argument, in a slightly different way: “Someone might argue, ‘If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?’” (vs. 7). “The former objection is repeated and prosecuted, for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit” [Henry, 225]. Paul rightfully boils this objection down to a “the-ends- justify-the-means” argument: “Why not say—as some slanderously claim that we say—‘Let us do evil that good may result’?” (vs. 8). Sin is evil, no matter what the result. If by the grace of God, some good comes as a result of a person’s sin, this does not excuse the sin. The sinner still stands “condemned as a sinner”, even if there is a “good” by-product of the sin. God is righteous, and just, so all sin is condemned. Jesus’ death is a perfect example of this principle. His atoning death has brought salvation to billions of people, yet that did not excuse those who put Him to death. That was a sin for which they will be judged on judgment day. Paul emphatically rebuts those who argue that “the ends justify the means.” For those who sin in order to bring about a “good” result, Paul says: “Their condemnation is just!” (vs. 8). “A doctrine directly leading to immoral results cannot belong to the gospel Paul is setting forth” [Schaff, 41]. Romans 3:9-18 - Universal Unrighteousness 9  What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10  As it is written: “There is no one righteous, not even one; 11  there is no one who understands; there is no one who seeks God. 12  All have turned away, they have together become worthless; there is no one who does good, not even one.” 13  “Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.” 14  “Their mouths are full of cursing and bitterness.” 15  “Their feet are swift to shed blood; 16  ruin and misery mark their ways, 17  and the way of peace they do not know.” 18  “There is no fear of God before their eyes.” Paul now draws the argument that he started in Romans 1:18 to a close, with a conclusion that summarizes the universal sinfulness of all people. He writes: “What shall we conclude then? Do we have any advantage? Not at all!” (vs. 9a). Regarding being under the threat of judgment for sin, no one has an “advantage”. “The pagan, rejecting the revelation of God in nature and pursuing a lifestyle that was both idolatrous and degrading, was deserving of the wrath of God (Rom 1:18–32). The Jews, who had the law but failed to put it into practice, received no benefit from their privileged position (Rom 2:1–3). What does all this imply?” [Mounce, 76]. “However men may differ among themselves as to individual character, as to outward circumstances, religious or social, when they appear at the bar of God, all appear on the same level. All are sinners, and being sinners, are exposed to condemnation” [Hodge, 86]. “The Jew had failed to keep the law which had been given him, as the Gentile had failed to keep the law which had been given him; and [so] both therefore were equally dependent on the mercy of God, incapable of being justified and saved by their works” [Barnes]. All, without exception, need a Savior. Paul supports this with multiple testimonies from the Old Testament: “For we have already made the charge that Jews and Gentiles alike are all under the power of sin. As it is written: ‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.’ ‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness.’ ‘Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.’ ‘There is no fear of God before their eyes’” (vss. 9b-18). “Hitherto Paul has used arguments to convince men of sin. Now he begins to appeal to authority” [Bengel, 237]. “Paul follows here a common rabbinical practice of stringing passages together like pearls… By linking passages of similar import, he drives home his point that Scripture consistently stresses the fact that we are sinners all” [Morris, 200]. “Paul, in making his quotations, gives us some from the Psalms (5:9, 10:7, 14:1-3, 36:1, 140:3), some from Proverbs (1:16), some from the Prophet Isaiah (59:7); but the sad chorus is in perfect unison about human guilt and its accompanying depravity” [Pulpit, 104]. In making these quotations, Paul is showing that “he broached no new doctrine, but used language perfectly consistent with that of the Old Testament Scriptures” [Wardlaw, 203]. Paul masterfully reworks the quotes from the Old Testament, while keeping the meaning of the original, into a new poetic passage of Scripture. He begins with universal statements concerning the sin of all, leaving no one out. Notice the words he cites: “…no one… not even one… no one… no one… All… together… no one… not even one” (vss. 10-12). Paul goes on to write of sins of the tongue, these sins being so prevalent: “deceitful tongues”, “poisonous lips”, “cursing mouths” (vss. 13-14). “God provided us with the gift of communication so that we may honor and praise our Creator. We tend to take the gift and place it in the service of our own sinful nature” [Mounce, 80]. Paul next speaks of the sinful actions of men: “shedding blood”, causing “ruin and misery”, rejecting “peace” (vss. 15-17). “Every page of history attests the truth of this awful charge… The most savage animals do not destroy so many of their own species to appease their hunger, as man destroys of his fellows, to satiate his ambition, his revenge, or cupidity” [Haldane, 120]. Paul concludes with a statement of the cause of all human sin: “There is no fear of God before their eyes” (vs. 18). This is the root of all sin: the lack of a “fear of God.” “The fear of God is here put for all practical religion, which consists in an awe-ful and serious regard to the word and will of God, as our rule, to the honour and glory of God as our end.” [Henry, 226]. “The fear of God is an essential element in rightly swaying the hearts of men,” [Plumer, 124]. And so, we as sinners are doomed, before a righteous and holy God. Is there any way that we can be reconciled to God? Before a righteous and holy God, the sinfulness of man should only result in universal doom. But we also have a loving God, who has Himself provided a way, even within the constraints of His righteous character, to be reconciled to Him, and to live an eternity in peace. This way to peace with God is through faith and acceptance of Christ’s sacrifice on our behalf, as our Savior. Having proven the universal need of a Savior, Paul will next go on to describes the means by which we may attain the righteousness necessary to be reconciled our holy God. Click here to see Bibliography and Suggested Reading