3:1 Then what advantage has the Jew? Or what is the value of circumcision?
Paul wanted to open the eyes of the Jews that they mistakenly had hope and security in the wrong things. He exposed their hypocrisy in how many of them treated God’s Law, claiming to revere it, but did not obey it themselves (see Romans 2:17-24). He then explained that circumcision was of no value if they did not keep the Law (see Romans 2:25-29), without obedience, the Law was of no value. Now, after stripping away their false hopes and false beliefs, Paul, knowing that they are going to wonder, then asks, using a hypophora (a question asked then answered by the author) “what advantage does a Jew have?” and “what is the value of circumcision?”
3:2 Much in every way. To begin with, the Jews were entrusted with the oracles of God.
Paul answers those questions by saying that there are great advantages in being a Jew and he begins his list with one that most of them probably had forgotten. He points out that the Jews were entrusted with the oracles of God (see Deuteronomy 4:1-9; 6:1-9; Psalms 147:19-20; John 4:22; Acts 7:38; Hebrews 5:12; 1 Peter 4:11). Although they heard the Word of God, they empty-heartedly followed the procedures, rituals and protocols, instead of focusing on God, making them unjustifiably prideful of their bloodlines and privileges.
3:3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.”
Knowing that some may then ask about God’s faithfulness in keeping His promises, he continues his hypophora approach by asking another question, “what if some were unfaithful?” This has been an age-old and on-going issue in both Judaism and Christianity, the question of man’s failing to meet God’s expectations, and of course, God’s response to that deficiency (see also Romans 9:6; 10:16; 2 Timothy 2:13; Hebrews 4:2). If a promise or covenant was made by God unconditionally, then man’s performance does not affect that promise. Likewise, if the promise or covenant was conditional, then the promise is only carried out if the person (or group) it was promised to, did what they were supposed to do. Here Paul asks this question to point out the error of thinking that God thinks like a man! Will man’s faithlessness (unbelief) nullify the faithfulness of God? To emphasize the absolute nature of the answer, Paul responds with, what many describe as the strongest negative phrase available in Koinē Greek (‘mē ginomai’, used ten times throughout this epistle), translated here as “By no means!” Paul is asking, will God ever change His mind on anything He promised? Absolutely not! That was true for the Jew, and it is true with us. There are some scholars that believe that these Jews may have been confused over the promises given to the nation of Israel in the Old Testament as they do not apply to the individual. All people, including the Jews, need Jesus for their salvation, Paul is trying to help them see that.
To emphasize this point, Paul says that God would be faithful, even if everyone else were liars (which may not be far from the truth, see also Psalm 62:9; 116:11; Romans 3:7), he then quotes Psalm 51:4 in verse four (please note, like all Old Testament quotes found in the New Testament, they are quoted from the Septuagint Greek, and on occasion, like this one, the Septuagint Greek reads slightly different than the Old Testament Hebrew). Paul is emphasizing that regardless of who tells you, or how it is explained, God will always keep His promises. This is a key difference between other faiths and Judaism/Christianity, God is not capricious and changes His mind, He delights in keeping His promises, making Him both knowable and faithful.
3:5 But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) 6 By no means! For then how could God judge the world?
In an attempt to cut off any further unfounded human rationalizing and thinking, Paul tells them that they are wrong in thinking that their continued unrighteousness helps in some way to demonstrate or contrast the righteousness of God (like a light that comes in a dark room is noticed more than a light entering a room that is already lit). Those that believe that God is an unrighteous judge, bringing wrath on the people that make Him look good, Paul’s answer to that form of logic if he were alive today may have been, “Really?” but instead, he once again answers, “By no means!”
What does Paul mean by thinking in “a human way?” Simply stated, human logic pales in comparison to God’s logic (see also Romans 6:19; 1 Corinthians 4:8; 15:32; Galatians 3:15). One of my favorite verses that puts that into perspective is, “For the foolishness of God is wiser than men, and the weakness of God is stronger than men.” (1 Corinthians 1:25, see also 1 Corinthians 2:14-16; 3:19) There is such a huge gap between God’s wisdom and man’s wisdom, so much so that what God may consider foolishness wisdom, is still wiser than man’s wisdom.
Paul’s response includes a follow-up rhetorical question: “How could God then judge the world if sin was allowed or even promoted by God?” God obviously does not encourage people to sin in order to bring glory to Himself (see Job 8:3; Romans 2:6). If nothing else was understood by the Jews, it was the fact that they believed that God was a righteous and just judge (see Genesis 18:25).
3:7 But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? 8 And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.
Paul returns to the idea of one attempting to increase the contrast between the righteousness of God and the unrighteousness of man. Here Paul will use a different approach to counter this heretical way of thinking. He essentially asks, if through a lie God’s truth overflows to His glory, why is the liar condemned? Paul then adds, “why not do evil that good may come?” Apparently, these questions and their illogical premises have been widely circulated to justify people sinning. Paul’s response? Their condemnation is just. The New Living Translation renders these verses slightly different, perhaps a little easier to understand: ““But,” someone might still argue, “how can God condemn me as a sinner if my dishonesty highlights his truthfulness and brings him more glory?” And some people even slander us by claiming that we say, “The more we sin, the better it is!” Those who say such things deserve to be condemned.”[1]
We are all guilty of sin and we are properly accused. King David reminds us that only a fool says that there is no God or that what we do should be considered good. “The fool says in his heart, “There is no God.” They are corrupt, they do abominable deeds; there is none who does good. The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one.” (Psalm 14:1-3) What does that mean for humanity? The answer is simple, no one is righteous, except for Jesus.
3:9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin,
Previously Paul had addressed and charged the ungodly and unrighteous pagans in the world (see Romans 1:18-32) as well as the Jews (see Romans 2:1-29) of being sinners, and now he asks the question, “What then? Are we better than they?” (Romans 3:9a, NASB) The ESV renders the verse, “Are we Jews any better?” The word for ‘Jews’ is not in the original Greek text, but it is often thought to be implied (and added in some translations). However, why would Paul address the Jews again? It is likely that Paul is addressing his fellow believers at Rome, not just the Jews. The question could be, “Are believers better than others?” Paul answers with a firm negative, “No, not at all!”
3:10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.”
Paul then quotes several passages from the Old Testament to make his case, beginning with a snippet from Psalm 34:1-3 (which is essentially identical to Psalm 53:1-3), that makes it clear that God’s standard is absolute perfection (see Matthew 4:48), starting with another firm statement, “None is righteous.” The source of righteousness cannot be found within ourselves, we must pursue God, the only source of righteousness. But Paul says that since no one has the wisdom to know where to look, no one is looking to God (see 1 Corinthians 2:14; Matthew 6:33-34; Philippians 2:23). All have turned aside from God, making any attempt of godliness both futile and worthless, bottom line, no good is being done…period (see Isaiah 53:6).
3:13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” 14 “Their mouth is full of curses and bitterness.”
Now quoting Scripture that relate to various parts of the human body to illustrate how the pursuit of godliness can backfire, Paul says that believer’s throats are like an open grave, using their tongues to deceit others. The Bible often calls the attention to the problem with one’s speech, as the words spoken reveal the true contents of the person’s heart (see Matthew 12:34-35; 15:18-19; Psalm 5:9). Using the metaphor of the poison of one of the deadliest snakes, Paul quotes Psalm 140:3, “The venom of asps is under their tongues.” Asps (or aspis), known today as the Egyptian Cobra, can also be called a viper, both John the Baptist and Jesus referred to many of the religious leaders of their time, a brood of vipers (see Matthew 3:7; 12:34), referring to their sharp tongues and false teaching. Continuing on the theme of things spoken, Paul uses a quote that focuses on their mouths and how they are filled with words that represent the desires of wanting the worse for others (see Psalm 10:7 in the Septuagint).
3:15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.”
Then Paul reveals the shocking reality that their feet are swift to shed blood (see Proverbs 1:16). History has demonstrated the horrific truth of that fact; a lot of blood has been shed in the name of the church (the Crusades are just one example). In their wake, a lot of physical ruin and the resultant misery that followed (see Isaiah 59:7). Despair seems to always follow destruction, a fact that is both true in physical destruction, like what occurs during a war, but also non-physical destructive applications as well, such as with problems within families, friendships and institutions. Paul identifies the source of the problem, the way (the path or road) to peace is just not known (see Isaiah 69:8), as they have no fear of God (see Psalm 36:1; Proverbs 16:6; Hebrews 12:3-11). When one loses the fear of God, all reverence and respect are lost as well. How can a Christian lose the fear of God? One way is to trivialize our relationship with Jesus. For example, when we allow protocols, rituals or traditions to be more important than our relationship with God or His Word, we run the risk of losing perspective of who God is and what He has done for us. Another way to lose the fear of God is through false forgiveness, as illustrated when someone continues to sin after repeated confessions and falsely seeking repentance.
3:19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
Paul begins to wrap up his argument by pointing out that God’s law applies to all people. To the Jew (see Job 5:16; Psalm 63:11; 107:42; Ezekiel 16:23) and to everyone else who has God’s law written on their hearts (see Romans 2:11-15), no one is outside God’s authority, all of humanity is accountable to Him. The law was given so that all can see that they are guilty before God and are indeed sinners. The New Living Translation renders this verse, “Obviously, the law applies to those to whom it was given, for its purpose is to keep people from having excuses, and to show that the entire world is guilty before God.” No Exceptions!
3:20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.
Paul then summarizes by saying that no work done can provide, or aid in obtaining, justification from God (see Romans 7:7-8; Galatians 2:16; Acts 13:39). The NLT again offers some clarity on how to interpret this verse, “For no one can ever be made right with God by doing what the law commands. The law simply shows us how sinful we are.”
God cannot be served in any action, regardless of intention, without the proper heart. If you do not have a close relationship with Jesus or have a heart that does not want to follow and serve Him, you are wasting your time trying, He knows better. You cannot fool Jesus!
Aiden Wilson Tozer (1897-1963), who was better known as A.W. Tozer, was a pastor and author who wrote several Christian-based books including: “The Root of the Righteous.” In chapter twelve, he wrote that faith should be something that is disturbing (not in the sense of upsetting or disquieting, but that we should never fall in a rut regarding our relationship with Jesus, faith in that sense would be more like ‘disturbing’ our comfort), which is in alignment with what Paul was concerned about in these last few verses. Tozer was very perceptive to note what was going on in churches during his day. The phenomena is even greater and found in more churches today. Here is what A.W. Tozer wrote:
“Faith,” said the early Lutherans, “is a perturbing thing.” To Martin Luther goes the credit under God for having rediscovered the biblical doctrine of justification by faith. Luther’s emphasis upon faith as the only way into peace of heart and deliverance from sin gave a new impulse of life to the decadent Church and brought about the Reformation. That much is history. It is not a matter of opinion but of simple fact. Anyone can check it.
But something has happened to the doctrine of justification by faith as Luther taught it. What has happened is not so easily discovered. It is not a matter of simple fact, a plain yes or no, an obvious black or white. It is more elusive than that, and very much more difficult to come at; but what has happened is so serious and so vital that it has changed or is in the process of changing the whole evangelical outlook. If it comes it may well turn Christianity inside out and put for the faith of our fathers something else entirely. And the whole spiritual revolution will be so gradual and so innocent-appearing that it will hardly be noticed. Anyone who fights it will be accused of jousting against windmills like Don Quixote.
The faith of Paul and Luther was a revolutionizing thing. It upset the whole life of the individual and made him into another person altogether. It laid hold on the life and brought it under obedience to Christ. It took up its cross and followed along after Jesus with no intention of going back. It said good-bye to its old friends as certainly as Elijah when he stepped into the fiery chariot and went away in the whirlwind. It had a finality about it. It snapped shut on a man’s heart like a trap; it captured the man and made him from that moment forward a happy love-servant of his Lord. It turned earth into a desert and drew heaven within sight of the believing soul. It realigned all life’s actions and brought them into accord with the will of God. It set its possessor on a pinnacle of truth from which spiritual vantage point he viewed everything that came into his field of experience. It made him little and God big and Christ unspeakably dear. All this and more happened to a man when he received the faith that justifies.
Came the revolution, quietly, certainly, and put another construction upon the word “faith.” Little by little the whole meaning of the word shifted from what it had been to what it is now. And so insidious was the change that hardly a voice has been raised to warn against it. But the tragic consequences are all around us.
Faith now means no more than passive moral acquiescence in the Word of God and the cross of Jesus. To exercise it we have only to rest on one knee and nod our heads in agreement with the instructions of a personal worker intent upon saving our soul. The general effect is much the same as that which men feel after a visit to a good and wise doctor. They come back from such a visit feeling extra good, withal smiling just a little sheepishly to think how many fears they had entertained about their health when actually there was nothing wrong with them. They just needed rest.
Such a faith as this does not perturb people. It comforts them. It does not put their hip out of joint so that they halt upon their thigh; rather it teaches them deep breathing exercises and improves their posture. The face of their ego is washed and their self-confidence is rescued from discouragement. All this they gain, but they do not get a new name as Jacob did, nor do they limp into the eternal sunlight. “As he passed over Penuel the sun rose upon him” (Genesis 32:31). That was Jacob—rather, that was Israel, for the sun did not shine much upon Jacob. It was ashamed to. But it loved to rest upon the head of the man who God had transformed.
This generation of Christians must hear again the doctrine of the perturbing quality of faith. People must be told that the Christian religion is not something they can trifle with. The faith of Christ will command or it will have nothing to do with a man. It will not yield to experimentation. Its power cannot reach any man who is secretly keeping an escape route open in case things get too tough for him. The only man who can be sure he has true Bible faith is the one who has put himself in a position where he cannot go back. His faith has resulted in an everlasting and irrevocable committal, and however strongly he may be tempted he always replies, “Lord, to whom shall we go? thou hast the words of eternal life” (John 6:68).[2]
From Romans 1:18 through to 3:20, Paul has made a clear case that all human beings are inexcusable sinners (Jews, Christians and non-believers). If God’s standard for righteousness is so difficult to obtain, what hope do we have? Is mankind doomed? Is condemnation inescapable? A friend of Job once told him that he should repent to God and further said, “Behold, God will not reject a blameless man.” (Job 8:20a) In response, Job asked, “But how can a man be in the right before God?” (Job 9:2b, see also Job 25:4). This is an excellent question, and this is the great dichotomy that Paul is helping us see, we can either attempt to be righteous through human achievement, but will always fail (no exceptions, as Paul has made clear), or we can trust in divine accomplishment and be justified, made righteous in God’s eyes by no effort of our own. The New Living Translation explains it this way, “But now God has shown us a way to be made right with him without keeping the requirements of the law, as was promised in the writings of Moses and the prophets long ago. We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are. For everyone has sinned; we all fall short of God’s glorious standard. Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.” (Romans 3:21-24)
3:21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.
Paul begins to explain with a bold statement, “the righteousness of God has been manifested apart from the law.” God’s righteousness has been made evident and is available to everyone apart from any law (not just God’s Law, but any law, rule, custom, or tradition, essentially any protocol that could regulate one’s actions on how to interact with God). Paul points out that this righteousness of God’s was foretold in the Law and Prophets (a common expression that refers to the entire Old Testament, see John 5:39). How do we obtain this righteousness? Paul says we acquire it through faith in Jesus Christ, which is available to all who believe (see John 8:31; Romans 4:5; 2 Timothy 3:15), regardless of who you are or your background, there is no distinction (see Acts 13:39; Romans 10:12; Galatians 2:16; 3:28; Colossians 3:11).
Paul then goes on to offer what we might call an understatement, “all have sinned and fall short of the glory of God.” Paul follows that statement with amazing news, God’s grace is offered to us as a free gift, the gift of justification. To be justified means to be legally declared as righteous (see Galatians 2:21). He did this by paying the full price for our release (see 1 Corinthians 1:30; Ephesians 1:17; Colossians 1:14; Hebrews 9:15). God put forward as a propitiation by His blood. In other words, Jesus paid for our lives with His life. The word ‘propitiation’ in the English language refers to the appeasement or satisfaction of God (or a god). However, the Greek word translated here as ‘propitiation’ is ‘hilastērion’, which is a direct reference to what the Old Testament calls the “Mercy Seat.” The Mercy Seat is the top lid of the Ark of the Covenant, the one that has the two golden Cherubim on it. You probably remember seeing it in the movie, “Raiders of the Lost Ark.” The Mercy Seat is where the High Priest sprinkled the blood during the Day of Atonement (see Exodus 25:17-22; Leviticus 16:1-5). That Old Testament procedure was used as a temporary substitute, a model that pointed to the then-future permanent solution offered through the death and resurrection of Jesus. The Greek word ‘hilastērion’ is directly related to the process of atonement since the Mercy Seat is where the blood was applied as a covering, however, it should never be translated simply as ‘atonement’.
3:26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
Paul further explains that mankind receives God’s righteousness through faith (see also Colossians 2:11-14) and since God does not want anybody to perish, He is willing to be patient (see 2 Peter 3:9). He passes over former sins in order to show His righteousness. Sometimes as Christians, our human thought processes can get in our own way. We need to remember that just as no one is good enough to be saved, no one is so evil that they cannot be saved (see John 6:37-38). Pondering questions like, “How can God forgive someone like…?” can only serve to get in the way of our relationship with Jesus. There are many stories in the Bible that believers stumble on, such as King David being referred to as “a man after God’s heart,” yet he was also a murderer. God, and God alone, knows what is on our hearts, He knows our true motivation. If we seek forgiveness by words and actions only (that which is only seen and heard), but not our hearts, we are only fooling ourselves (see 1 John 1:5-10).
Knowing that salvation is impossible for humans to achieve (the Law was never intended to be a source for salvation, it was only intended to demonstrate that we are sinners). Receiving righteousness from God requires us to accept the free gift, so that God might be both righteous and the one that justifies (making one righteous) to all that have faith in Jesus. The problem was not a matter of getting sinners to come to a holy God, but one of getting a holy God to accept the sinner without violating His own righteousness and justice.
3:27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is one—who will justify the circumcised by faith and the uncircumcised through faith.
Paul then asks an unusual question, or perhaps he knows humanity too well, “Then what becomes of our boasting?” He quickly answers, “It is excluded.” All boasting is shut down, he then asks, by whose rule. By something we do? No, but by the rules of faith, we have to believe, there is nothing more we can or should do, remember the Old Testament Law is powerless to save. Paul then asks, is God for the Jews only? No, He is God of the Gentiles as well. Verse 30 explains that since the Jews interacted with God the Father in the Old Testament who gave the promise of a coming Messiah and the New Testament revealed the Messiah as Jesus the Son of God, we see that God is actually one God. Since God is one, He will justify the circumcised (the Jew) who took on the sign of the covenant by faith and those not circumcised (those that believe in Jesus) through faith.
3:31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
To clarify this point, Paul asks, “Do we then overthrow the law by this faith?” The Greek word used in this question is ‘katargeō’, meaning to render idle or to make inactive. Paul responds again with the Greek statement, ‘mē ginomai’, by no means! The hopelessness of ever attaining righteousness on our own, as discovered by realizing that God’s Law is impossible to keep, requires those who wish to be righteous before God, to turn to Him for hope, thus making the Law an integral part of the gospel message. Essentially the Law brings us to Jesus.
Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” (Matthew 5:17-18) Jesus indeed accomplished it all for us. Paul will later conclude this discussion regarding sin, death, salvation and the Law in chapter eight, starting with these comforting words: “There is therefore now no condemnation for those who are in Christ Jesus.” (Romans 8:1)
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[1] Tyndale House Publishers. (2013). Holy Bible: New Living Translation (Ro 3:7–8). Carol Stream, IL: Tyndale House Publishers.
[2] Tozer, A. W. (1986). The root of the righteous. (pp. 47–50). Camp Hill, PA.: WingSpread.