For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.  Romans 3:20 

Romans 3:1–20 – Romans: The Righteousness of God
Second Sunday in Lent    – March 5, 2023 (am)

We finished last week with this observation: What Paul is saying [in 2:28-29] is that favorable standing with God (praise [29]) is not achieved by physical descent (Jewish ethnicity) or by the physical sign of the old covenant which was always intended to indicate a heart that was sensitive to God (Deu.10:16; 30:6; Jer.4:4). Rather, favorable standing with God is reserved for those who actually display that sensitive heart regardless of whether they bear the physical sign!

Our natural follow-up question to this is: Are you saying, then, that there’s no advantage at all in being a Jew? And the way we know we’ve following Paul’s reasoning rightly in c.2 is that this is the very question he raises as c.3 opens (1).

Then we go on to see why we might’ve been confused about these matters. It’s because this is a complex subject! Virtually the same question can be answered in diametrically opposite ways, as we’ll see here in the two sections of today’s passage. Let’s see how Paul does this: his two answers.

Much Advantage in Being a Jew – 1-8

In the wake of c.2, here’s how Paul worded the question. 1 Then what advantage has the Jew? Or what is the value of circumcision? These are really the same question, big-picture. Although it could be helpful to answer each one separately in a more detailed fashion. But Paul is most interested in the big picture at this point as we see in his single answer that addresses both questions at once. 2 Much in every way. To begin with, the Jews were entrusted with the oracles of God (esv, nas, kjv), the very words of God (niv), the whole revelation of God (nlt). Israel received the OT scriptures: the law, the Prophets (21), and the writings—history and wisdom and poetry. This is an advantage of immeasurable worth! We ourselves have the OT scriptures because they were entrusted to Israel!

So, that is first. And it seemed like Paul intended to give a longer list of advantages, since he started with: To begin, but this is the only one he listed. Then he proceeded to expand on the implications that resulted from Israel’s having been entrusted with the oracles of God (2). But before we go into that, we should note that he did sort of come back to this very subject a bit later. 9:4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. 6 But it is not as though the word of God has failed (the same basic point he goes into here [3]). For not all who are descended from Israel belong to Israel (the same basic point he just made at the end of c.2 [2:28-29]), 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. What a massively important biblical/theological statement this is! But again, we’ll continue unpacking it as it arises in the text.

Back here (c.3), what does Paul have to say on the heels of identifying Israel’s advantage? A question: 3 What if some were unfaithful? … What is he asking? Well, God has given them His Word. The assumption is that they’d keep it—just due to its value!—or that He’d enable them to keep it—in demonstration of His power!—but they didn’t keep it. Some indeed were unfaithful—all, in fact (10-18). So, Paul’s first question here (3) is almost rhetorical, more of a set-up for question two which identifies the core issue that moved him away from listing any further advantages at this point. 3 … Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar. What Paul is saying here is not that God will be true in contrast to lying, but that He’ll be true in contrast to being unreliable. He’ll prove to be faithful in all He says and does. Similarly in the second half of this statement, characterizing people as liars is not saying they never tell the truth but, again, that they’re unfaithful, unreliable. And his meaning seems not to be that God is always reliable and people always aren’t, but God is always reliable even when people aren’t (Moo 2018 194-195).

Then he quotes from David’s psalm of repentance for his sin with Bathsheba: Psa.51:4 … as it is written, “That you may be justified in your words, and prevail when you are judged. Surely this confirms that God is faithful and reliable in His judgments. But there is particular benefit in Paul using this text to demonstrate that God is not just proved faithful when He keeps His promises to bless, but also when He keeps His promises to judge.

And that calls for one final set of clarifying questions in this section (1-8) that brings the argument of c.2 to a conclusion. 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.) Paul makes this last statement because this is a twisted argument levied against him by enemies of the gospel. Similar questions will arise again (6:1 [Are we to continue in sin that grace may abound?], 15 [Are we to sin because we are not under law but under grace?]). Answer (to each of these): 6 By no means! For then how could God judge the world? Do you get it? If the fact that God’s judgment of his unrighteous people magnifies His glory means that those people have been treated unjustly, then God couldn’t judge the rest of the world for the very same reason. Thus, the question: 7 … if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? All I’ve done is set the context to magnify His glory—speaking in a human way (5). The follow-up question, then, is virtually the same as in 6:1: 8 … why not do evil that good may come?—as some people slanderously charge us with saying. Once all is clarified, Paul doesn’t even dignify this one with an answer (beyond by no means [5]). If he had answered, he might’ve said something like: God doesn’t need your sin to magnify His truth or his glory! You’re judged for your sin in expression of His truth and glory! But all he actually wrote here was: 8 … Their condemnation is just.

No Advantage in Being a Jew – 9-20

Now, we’re on to Paul’s next major question, one that’s not so easy to translate. But I’m not going to take time to explain why because the wording we see here (esv) actually cuts through that confusion pretty well and gives us a reliable sense of his meaning (Moo 2018 207-8). 9 What then? Are we Jews any better off?

Now, here’s where we see the punch in Paul’s argument through this whole section on the spiritual lostness of both [Gentiles] and Jews (1:18-3:20). And we see it now because his question here (9), as he’s drawing the whole section to a close, is virtually the same as the one he asked back in v.1, as he was drawing c.2 to a close. There he asked: 1 Then what advantage has the Jew? And his answer: 2 Much in every way, which he explained (2-8). Now, here: 9 … Are we Jews any better off? Answer: No, not at all, precisely the opposite answer. For we have already charged that all, both Jews and Greeks, are under sin. So, what is Paul saying here?

He’s telling us that the Jews have a tremendous advantage given their role as the ones through whom God purposed to provide for the salvation of the world. But they have no advantage at all when standing before God as judge. They are just as lost and just as much in need of His salvation as every other person on the planet.

And this news shouldn’t be surprising because Scripture has always said this is so. And God’s Word is reliable—4 … Let God be true…. Paul then showers us with examples of how God surely true (10-18). In sequence, he quotes from, or alludes to, Psa.14; Psa.53; Psa.5; Jer.5; Psa.140; Psa.10; Pro.1; Isa.59; and Psa.36, with a reference included (17a) that recalls Zechariah’s song in Luk.1.

Bottom line: God’s Word has told us all along that the Jews are lost and in need of His salvation, just like the [rest of the] world—that’s v.19. And if the immense advantage of their multifaceted role in God’s amazing salvation plan doesn’t exempt the Jews from His (present and) coming judgment, then surely there’s no hope for any other ethnicity to escape it, apart from receiving His salvation by faith (as we’re about to see [21-26]). Whether for Jews or for anyone else who’s drawn to them, all that the oracles of God (2) can provide is a knowledge of sin (20), an awareness that we’re under God’s judgment and in desperate need of His salvation—that’s v.20.

Conclusion

And that is our takeaway today—all human beings are, by their very nature as sinners, under the judgment of God.

So, all of you here today who’ve been saved from God’s wrath by trusting in Christ, give Him thanks and praise!

And you who remain under God’s judgment, flee to Christ today; trust in Him as the One Who’s absorbed God’s wrath against all who do so, for there’s no other way to be saved!

Now, with those who have so believed in Christ, let’s remember His death in communion.

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 3, Romans-Philemon. Romans, by Douglas J. Moo, 2-95. Grand Rapids: Zondervan.

Barnhouse, Donald Gray. 1952. Romans, four volumes. Grand Rapids: Eerdmans

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Romans, by Mark A. Seifrid, 607-694. Grand Rapids: Baker Academic.

Carson, D. A., R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Romans, by Douglas J. Moo, 1115-1160. Leicester, Eng.: InterVarsity.

Chadwick, Henry, gen. ed. 1957. Harper’s New Testament Commentaries. A Commentary on the Epistle to the Romans, by C. K. Barrett. Peabody, MA: Hendrickson.

Comfort, Philip W., gen. ed.  2007. Cornerstone Biblical Commentary. Romans, by Roger Mohrlang. Carol Stream, IL: Tyndale.

Cranfield, C. E. B. 1990. Romans: A Shorter Commentary. Grand Rapids: Eerdmans.

Dever, Mark. 2005. The Message of the New Testament. Ch. 6, The Message of Romans: Justification, 146-166. Wheaton: Crossway.

Dockery, David S, ed. 1995. New American Commentary. Vol. 27, Romans, by Robert H. Mounce. Nashville: Broadman & Holman.

Green, Joel B., ed. 2018. The New International Commentary on the New Testament. The Letter to the Romans, by Douglas J. Moo. Grand Rapids: Eerdmans.

Hodge, Charles. 1989. The Geneva Series of Commentaries. Romans. Edinburgh: Banner of Truth.

Hubbard, David A., and Glenn W. Barker. 1988. Word Biblical Commentary. Vol. 38ab, Romans, by James D. G. Dunn. Dallas: Word.

Longman III, Tremper, & David E. Garland, eds. 2008. Expositor’s Bible Commentary. Vol. 11, Romans-Galatians. Romans, by Everett F. Harrison and Donald A. Hagner, 19-237. Grand Rapids: Zondervan.

Luther, Martin. 1976. Commentary on Romans. Translated by J. Theodore Mueller. Grand Rapids: Kregel.

Moo. Douglas J. 2000. The NIV Application Commentary. Romans. Grand Rapids: Zondervan.

Morris, Leon, ed. 1985. Tyndale New Testament Commentaries. Vol. 6, Romans, by F. F. Bruce. Downers Grove: InterVarsity.

Moule, H. C. G. 1977. Studies in Romans. Grand Rapids: Kregel.

Nygren, Anders. 1949. Commentary on Romans. Philadelphia: Fortress.

Owen, John, ed. Commentary on the Epistle of Paul the Apostle to the Romans, by John Calvin. Translated by John Owen.

Sproul, R. C. 2005. The Gospel of God: An Exposition of Romans. Ross-shire, Great Britain: Christian Focus.

Stott, John, NT ed. 1994. The Bible Speaks Today. The Message of Romans, by John Stott. Leicester, Eng.: InterVarsity.

Yarbrough, Robert W., and Joshua W. Jipp, eds. 2018. Baker Exegetical Commentary on the New Testament. Romans, by Thomas R. Schreiner. Grand Rapids: Baker Academic.

NEXT SUNDAY: By His Grace as a Gift, Romans 3:21–26