Romans 3:9

What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin.

All are under sin. Paul comes now to his closing argument. He made it clear that the Gentiles were under condemnation and in need of God’s saving grace with chapter 1:18-32. He said the same thing about the Jews in chapter 2, overcoming four misunderstandings about: the law, the national election of Israel, the purpose or the will of God for the Jews, and the covenant sign of circumcision. The Jews put forth these arguments trying to avoid the gospel. Then with verses 1-8 of chapter 3, Paul refuted four more objections to his gospel (questioning the benefits of being a Jew, questioning God’s faithfulness in judging the Jews who turned away, questioning God’s righteous judgment presuming He is glorified by sin, and ridiculously presuming that more sin would be best since it would glorify God more). Now Paul, if he hasn’t made his point yet (which he has, as he says, “we have already made the charge”), he does so in the following verses. He doesn’t beat-around-the-bush, trying to woo the people to like him or his position. He tells the people what they need to hear, not what they want to hear. And he speaks the truth in love; he loves people and wants all to be saved. He says everybody is “under sin.”

Sin is mainly a condition of rebellion against God. This is why it is so sad and pointless when people argue that they are pretty good people and don’t need the Gospel. What they mean is that they treat other people decently: they don’t steal, kill, lie or swear too much, and, oh yeah, they give money to some charities. But that is not the main question. The main question is: Do they love God with all their heart and soul and mind and strength? Do they love His Son, Jesus Christ? Is God the most important Person? It is not virtuous to do nice things for people while having no love or reverence or passion for God. Sin is, first and foremost, a resistance to God. And that resistance results in a darkened mind that then suppresses the truth and does not understand God. So the person “under sin” does not seek God and does not know God and does not fear God.

One of the most important truths to hold up in the world is that all human beings, even though created in God’s image, are corrupted by the power of sin. We are not morally good by nature. We are by nature morally bad. In Ephesians 2:3, Paul says we are all “by nature children of wrath.” The attitudes and thoughts and actions that deserve the wrath of God come from us in and by our nature. We see it again from Paul in Colossians 3:5-7. “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming [against the sons of disobedience]. You used to walk in these ways, in the life you once lived.” Plain and simply put, we are by nature sinful. Sin is like a master or a king, and it reigns over us and in us. Not that it coerces us to do what we don’t want to do, but it makes us want to do what we ought not to do. We are not innocent victims of sin. We are co-conspirators with sin against God. Next week, we'll see Paul’s point through his quoting of six Old Testament passages.

Romans 3:7-8

Someone might argue, "If my falsehood enhances God's truthfulness and so increases His glory, why am I still condemned as a sinner?" Why not say--as we are being slanderously reported as saying and as some claim that we say--"Let us do evil that good may result"? Their condemnation is deserved.

In order for God’s grace to increase, let us sin more. Here’s what the Jews say: “If my unfaithfulness highlights God’s truthfulness, then why should I not be more unfaithful? Why not do evil that good may come. Paul, your teaching leads us to the idea that we ought to do evil in order that good might come from it. Or Paul, your view of salvation means go ahead and sin to your heart’s content in order that grace may have its chance to do its work.” But once again here you see that a depraved heart will do anything rather than repent. It will call in to question doctrine; it will call in to question God’s fairness; it will call in to question God’s existence; anything, so long it does not have to repent. He considers the suggestion that we do evil so grace may increase as blasphemous. And he announces here the justice of the condemnation of those who would say it. The most stupendous blunder a man ever made was to think that he could gain anything by sinning.

We see again the repeated tendency to change the subject: Jesus ran into this kind of thing at the woman at the well. He’s talking with this woman about a sin that is very, very close to the center of her heart when he says to her, “Woman, go bring your husband.” She says, “Well, I have no husband.” And He says, “You’re right. The man that you’re living with is not your husband, and you’ve had five previously.” And immediately she becomes interested in having a theological discussion about worship. “Well, let’s talk about the theories of appropriate worship. It is here in Samaria or is it in Jerusalem?” Immediately she wants to talk about something else. Have you ever experienced this type of thing?

So the Jews have said, “God can’t judge those whose sin magnifies His righteousness when He judges them, and therefore, we may as well all just go on sinning.” Because Paul’s whole point is that their sin glorifies God’s righteousness in judgment, they tried to convince themselves that they were not really sinners but God-glorifiers, and therefore safe from His wrath. And Paul, to that kind of convoluted, weaseling use of language and theology, says, “Their condemnation is just.” On the one hand, God is faithful and righteous and true to His glory, and on the other hand, God judges His very own chosen people and condemns them along with the Gentile world: Two truths, for them irreconcilable. So they try to reject one of these truths. And the result is sophistry—tricky reasoning, word games. Today we might call it spinning. Ever watch O’Reilly and the No Spin Zone? Paul treats this ridiculous, yet prominent theological objection elsewhere in Romans, under different contexts, so we’ll look more at it then.

Conclusion: Paul in chapter 2 cut off the four legs of the stool of false assurance that the Jews were standing on, trying to deny their need for the gospel: (1) failing to see the purpose of the law, (2) misunderstanding their national election, (3) misusing their calling to serve God by revealing the light to the Gentiles, and (4) merely outwardly observing the outward sign of circumcision. And here in the beginnings of chapter 3, Paul refutes the four claims the Jews tried to use to deny the accuracy of Paul’s gospel: If what Paul said in chapter 2 was true, then (1) God and His chosen people and His established covenant signs were of no use, (2) that God would be unfaithful to condemn the Jews, (3) that God is unrighteous to judge the Jews, because His punishment of their sin glorifies Him, and (4) I should sin more often, so that His grace can flow more and ultimately to bring Him more glory.

Favorite Christmas Tunes

Bring in the season! Here are the first three of my favorites, with more likely to follow in the days to come - leading up to celebration of God's greatest gift to mankind, His One and Only Son.

Do You Hear What I Hear?

Said the night wind to the little lamb,
do you see what I see
Way up in the sky, little lamb,
do you see what I see
A star, a star, dancing in the night
With a tail as big as a kite
With a tail as big as a kite

Said the little lamb to the shepherd boy,
do you hear what I hear
Ringing through the sky, shepherd boy,
do you hear what I hear
A song, a song, high above the trees
With a voice as big as the sea
With a voice as big as the sea

Said the shepherd boy to the mighty king,
do you know what I know
In your palace warm, mighty king,
do you know what I know
A Child, a Child shivers in the cold
Let us bring Him silver and gold
Let us bring Him silver and gold

Said the king to the people everywhere,
listen to what I say
Pray for peace, people everywhere!
listen to what I say
The Child, the Child, sleeping in the night
He will bring us goodness and light
He will bring us goodness and light

Little Drummer Boy

Come they told me
Pa rum pum pum pum
A new born King to see
Pa rum pum pum pum
Our finest gifts we bring
Pa rum pum pum pum
To lay before the King
Pa rum pum pum pum,
rum pum pum pum,
rum pum pum pum
So to honor Him
Pa rum pum pum pum
When we come

Little baby
Pa rum pum pum pum
I am a poor boy too
Pa rum pum pum pum
I have no gift to bring
Pa rum pum pum pum
That's fit to give our King
Pa rum pum pum pum,
rum pum pum pum,
rum pum pum pum
Shall I play for you
Pa rum pum pum pum
On my drum

Mary nodded
Pa rum pum pum pum
The ox and lamb kept time
Pa rum pum pum pum
I played my drum for Him
Pa rum pum pum pum
I played my best for Him
Pa rum pum pum pum,
rum pum pum pum,
rum pum pum pum
Then He smiled at me
Pa rum pum pum pum
Me and my drum

God Rest Ye Merry Gentlemen

God rest ye merry, gentlemen, let nothing you dismay, Remember Christ our Savior was born on Christmas Day; To save us all from Satan's power when we were gone astray.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

In Bethlehem, in Israel, this blessed Babe was born, And laid within a manger upon this blessed morn; The which His mother Mary did nothing take in scorn.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

From God our heavenly Father a blessed angel came; And unto certain shepherds brought tidings of the same; How that in Bethlehem was born the son of God by name.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

"Fear not, then," said the angel, "Let nothing you afright This day is born a Savior of a pure Virgin bright, To free all those who trust in Him from Satan's power and might."

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

The shepherds at those tidings rejoiced much in mind, And left their flocks a-feeding in tempest, storm and wind, And went to Bethl'em straightaway this blessed Babe to find.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

But when to Bethlehem they came where our dear Savior lay, They found Him in a manger where oxen feed on hay; His mother Mary kneeling unto the Lord did pray.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

Now to the Lord sing praises all you within this place, And with true love and brotherhood each other now embrace; This holy tide of Christmas all others doth deface.

O tidings of comfort and joy, comfort and joy; O tidings of comfort and joy

God bless the ruler of this house, and send him long to reign, And many a merry Christmas may live to see again; Among your friends and kindred that live both far and near--

That God send you a happy new year, happy new year, And God send you a happy new year.

Romans 3:5-6

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.) Certainly not! If that were so, how could God judge the world?

The unrighteousness of man calls into question the righteous judgment of God. Paul gets a couple more hypothetical problems to address in v.5-8. Now these last two problems stray from the original topic. We’ve gone from the moral law to the ceremonial law in chapter 2, and the first two problems of chapter 3 were still regarding ceremonial law, Jewish heritage, and God’s faithfulness. Now the first objection here, the third of this chapter, has nothing to do with the original topic. The Jews say, “If God’s justice is magnified in the wickedness of humans, is it really right for God to pour out His wrath?” If God is making use of the unbelief of the Jews in order to magnify His faithfulness, isn’t it unfair for Him to judge and punish them for their unbelief? If God glorifies Himself through my sin, isn’t it unfair for Him to judge me for that sin? This person is saying that since man’s unrighteousness depicts God’s righteousness, shouldn’t He be happy about that turn of events? Paul here is facing people who would rather rationalize than repent. He’s convicting them of sin. And they’d rather talk about anything else. So they change the subject to God’s judgment, given that He is glorified either way.

Again, we get Paul’s famous, “God forbid!” This time our NIV is, “Certainly Not!” God is never unrighteous! Paul rejects outright the suggestion that it is unjust for God to judge those who have sinned, even though in His judgment, His faithfulness is declared and His glory is magnified.

Paul says that the God of the Bible is beyond questioning in the righteousness of His just judgment. God is a just judge. Now, he’s speaking to Jewish people who believe in God’s judgment, and they believe in a final judgment. And perhaps he’s saying to them, “Look, if you think that God might be unjust in His judgment now, how can you think that He’s going to be just in His final judgment, which we all agree is going to occur?” Or Paul may be saying something like this, “If you are saying that sin ceases to be sin and ceases to require judgment, because God overrules it for His glory, then there’s no sin that can be punished, because God overrules every sin for His glory.” The Jews thought it was right to punish a sinner, so this view doesn’t mesh with the position that Paul knew they held. And if they were going to argue that way, then they would have to say that no sin can be judged. Their argument would be self-refuting. It would display their inconsistency.

Notice how, when faced with the judgment of God for sin, these people immediately want to ask the abstract question, “Is it right for God to judge?” rather than the obvious and concrete question, “How do I deal with the fact that I‘m a sinner and I deserve judgment?” They would rather go to some sort of abstract and preposterous theological question - the idea that God’s judgment is unjust - than deal with the fact which is close at home that they are sinners in need of God’s divine mercy. And so often when we’re in gospel conversations we run into that very thing. Perhaps you confront someone with their sin, and suddenly they have all these intricate theological questions that they want you to answer. “Well, before we get to that, I’ve got some questions about angels that I need you to straighten out. Or help me with predestination, I don’t understand that. Or how do you know God exists?” Suddenly, there’s this great interest in various speculative theological issues. Why? Because, you’re getting close to home. You’re dealing with sin. And sin can accept anything except repentance. It will do anything to stay alive. And so the favorite thing to do for the unrepentant unbeliever is to run away from the accusation of sin and go to some abstract theological question.

When the homosexuality thing came up in the Episcopalian church a couple years ago, I remember seeing on local television, an interview with a lady who attended a special meeting at one of the local churches saying, “Jesus never said anything against homosexuals. Paul may have, and Moses may have written some stuff in the Old Testament, but Jesus never did, and that’s all that matters.” How wrong is that? Can you place a higher value on Leviticus chapter 17 than on Romans chapter 1? It’s all infallible, inerrant, and inspired. This kind of “Jesus didn’t say it” tactic ignores Paul’s claims of being an apostle, of having authority to direct the churches, and it ignores what Scripture says about being all-God-breathed. It also contradicts what Jesus said about Scripture and tries to separate Jesus and Paul. The teachings of Jesus and Paul are practically synonymous, and when people try to separate their doctrine, they undermine the value of Scripture. As Christians, our view of Scripture as Holy is devotion and worship. We show God that we love His Word by upholding the value of it. And this type of argument makes that Word look self-contradictory and ridiculous. It’s sad.

Here’s what Paul is saying: If you can face God’s judgment apart from Christ, apart from grace, apart from mercy, and apart from the gospel in your own righteousness, go ahead and do it, because God is just, and if you are righteous, I promise you He will acquit you. Now, you might be acquitted from punishment, but you have only done your duty, so you wouldn’t merit eternal life and glory. That’s another topic for another day, but that’s what Paul is saying. The gospel is for everyone. Without it, none will be saved.

Romans 3:3-4

What if some did not have faith? Will their lack of faith nullify God's faithfulness? Not at all! Let God be true, and every man a liar. As it is written: "So that You may be proved right when You speak and prevail when You judge" [Psalm 51:4].

The Jews come back after Paul's refutation of their first argument and hypothetically say, “So Paul, you’re saying that IT IS meaningful to be a Jew, and to receive the outward sign of circumcision, and to have been entrusted with the Scriptures, and to have been given the law, and to have been called by God to be lights to the darkened Gentile world. If that’s what you’re saying, then how is God still faithful to His promise if many of His chosen people have rejected Him? How is it that those who have received these blessings through the covenant promises of God are still being rejected by God?” The Jews still can’t see how being a Jew in name only prevents them from inheriting the covenant promises of God. So they conclude that God would have to be unfaithful to His promises to them in order to reject them. And Paul says in the KJV, “God forbid!” Our NIV is merely, “Not at all!” God is never unfaithful! The unfaithfulness of His chosen people cannot call into question God’s faithfulness to His promises. Even if every human was judged and sent to hell by God, God would still be true to His promises, the faithful and righteous One.

Paul says that it is impossible for God to be unfaithful. He quotes Psalm 51, King David’s confession after his adultery with Bathsheba. David said, “Against You, You only, have I sinned and done what is evil in Your sight, so that You are proved right when You speak and justified when You judge” (51:4). In other words, David says that God would be just to judge him. David’s sin against God makes God’s judgment of David righteous—it is true to God’s nature, it is true to His glory, and so this righteousness is faithfulness to His covenant. David himself, the hero of the Jews, said that God would be right to judge him. See, what these Jews forgot is that there are two ways for God to be faithful in response to the giving of the covenant sign to the covenant community. He can be faithful in blessing as we trust and obey, or He can be faithful in wrath if we reject those promises and live apart from His word and His law. God’s faithfulness should cause unbelievers to tremble, because He will judge in wrath. God’s faithfulness should cause believers great joy, because He will glorify us in eternal life. Either way, God is faithful. The question Paul could have asked the Jews is, “Are you?”

The covenant sign itself, though it entails privileges, also entails responsibilities. And when the covenant promise is rejected, neglected, or taken for granted, then God’s wrath is justly visited. And He is not being unfaithful. God is faithful in blessing or in judgment if the responsibilities that accompany the covenant are fulfilled or neglected.

Romans 3:1-2

What advantage, then, is there in being a Jew, or what value is there in circumcision? Much in every way! First of all, they have been entrusted with the very words of God.

This has been said to be one of the most difficult texts in all of Scripture. I am grateful for the preachers and commentators who have led me to a sound and solid understanding of it.

The advantage of being a Jew. Remember that Paul has addressed both Jews and Gentiles who did not think they needed to hear the gospel. Paul showed the judgment of sin in openly pagan people in chapter one. Paul removed 4 obstacles (misunderstandings of the purpose of the law, their national election (Deuteronomy 7), their calling to serve God by revealing the light to the Gentiles (Genesis 12:1-3), and the outward sign of circumcision) that were keeping the Jews from Christ, all the while giving them a false security, in chapter 2. Paul knocked these legs out from under the Jews in order to drive them to despair so that they would flee to Christ. Later in chapter 3, Paul will sum up the reasons that all people everywhere need the gospel (SIN). But for now, Paul takes a detour. Keep in mind that Paul ended chapter 2 with a refutation of circumcision as a key to assurance. This was so offensive to the Jews that Paul foresaw four objections to what he was suggesting. Remember, he basically said that some Jews are not really Jews and some Gentiles can really be Jews, even if they are not circumcised. The problem is that this seems to call into question the special position of Israel as God’s chosen people. And that means it would call into question the whole Old Testament. And if Paul’s gospel does that, it will not stand. So these four concerns are important to refute. They are problems that folks point to even today when denying the gospel, and it’s neat to see that Paul is sharing the gospel will all people and overcoming the objections of all people. What an example Paul sets for us as we share the gospel throughout the world!

First, the Jews will say, “If physical circumcision is meaningless apart from spiritual circumcision, then you’re saying it’s worthless to be a Jew, you’re saying it’s unimportant to be part of the covenant people, and you would ultimately be saying that the God Who instituted the covenant and the covenant sign is silly.” The Jews are asking, “What’s the purpose of physical circumcision and being a Jew, if all that matters is the spiritual, inward circumcision?” And Paul says, “There are many advantages!” Then he gives just one: the Jews have been entrusted with the Holy Scriptures. God has entrusted the knowledge of Himself uniquely revealed in the Bible.

Everybody in the world has God’s image written on their very being. They bear the image of God. Everybody in the world knows the law of God, and they know that God ought to be worshiped. But because of sin they suppress that, and God has revealed Himself uniquely to Israel. Notice that Paul gives no other benefits, despite his use of “First of all…” Actually, Paul does come back in Romans 9:4-5 to give several more benefits of being a Jew. “Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ.” So Paul is just bringing up this objection as a preview to this whole problem of whether God is being faithful to His covenant with Israel in the work of Christ.

Now, Paul is pointing out that the promise God gives to Abraham is of ultimate value, and the sign of the promise is not. But for the promise to be embraced there must be an inward reality, and the outward sign is supposed to be a sign of embracing the promise inwardly. So, as Paul presupposes the importance of Scripture’s existence, he shows the Jews that they have been entrusted to have the revelation of God.

Here’s an analogy: Assume that there was one school in the world that could teach you the secret of knowing God. Entrance into that school was by invitation of God only. But the children of those who had been first invited were automatically invited and enrolled to enter that school as well. That school was located in one nation, not in many, but in one nation. Those who go through that school are uniquely exposed to the knowledge of God and how to live with Him, relate to Him, worship and serve Him forever. However, going to that school does not necessarily guarantee that you will, in fact, worship and serve Him forever. Here’s the question: Is it an advantage to be invited to that school? Is it an advantage to be a child of someone who has been invited to that school? You’d better believe it! Of course, it’s an advantage, an incredible one! There’s nothing like it in the world. That’s what Paul says first. And we'll look at what Paul has to say next tomorrow.