The Eternal Reputation of God (Romans 3:1-8)
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I often begin my sermons with an illustration that leads into the biblical text. However, I’m not going to do that. Instead, I’d like to just briefly share my philosophy of preaching. My primary aim in preaching is to impress you. Now before you gasp and think I’m terribly unspiritual, hear me out. My aim isn’t to impress you with humor, polish, persuasion, or power. My aim isn’t even to impress you with biblical insights. My passion is to impress you with God! Every Sunday, my goal is for you to leave this auditorium more impressed with God than when you came in. To the degree that I do that, I’ll be a success. But if I only impress you in other areas of preaching, I’ll be a failure. So I yearn to impress you with our great God. In this passage, Romans 3:1-8, we’ll be looking at two of God’s greatest attributes: His faithfulness and His righteousness. It’s my deepest desire that after this message you’ll be able to say that you’re even more impressed with God than you were prior to entering the doors of our church.
Before we consider Romans 3, let’s review how we got here. In 1:1-17, Paul gave an introduction. In the first 15 verses, Paul shared about his ministry and his mission. In 1:16-17, he explained the theme of his book. In 1:18-32, Paul lambasted the blatant sin of the Gentiles. Then in chapter 2, Paul attacked the counterfeit obedience of the Jews. In 2:1-16, Paul went after the self-righteous Jew and stated that the possessions of the Law can’t save man. In 2:17-29, he argues that ethnicity and circumcision can’t save. In the eight verses that we’ll look at today, Paul delivers a third “knockout punch” to his previous two indictments against the self-righteous Jews.
[Let’s move into our text by looking at...]
1. God’s Faithfulness Vindicated (3:1-4). Paul’s statements to the Jews in chapter 2 could be taken to mean that there’s no advantage to being a Jew. So chapter three opens with the questions: “Then what advantage has the Jew? Or what is the benefit of circumcision?” The first question refers back to 2:17-24 where Paul speaks of being a “Jew.” The second question refers back to 2:25-29 where Paul speaks of circumcision. As we look at 3:1, we must acknowledge that these are logical questions in light of what Paul has already said. After all, if salvation by the Law isn’t available, what’s the benefit of being a circumcised Jew? Paul answers these questions in 3:2 where he exclaims, “Great in every respect. First of all, that they were entrusted with the oracles of God.” Although chapter 2 may seem to contradict this verse, Paul believed there were many great benefits to being an ethnic Jew. The “First” and most important benefit is that “they were entrusted with the oracles of God.” The phrase “the oracles of God” is probably not a reference to the entire Old Testament, but more to the specific promises given to the nation of Israel. These include future land and blessing.
The privilege of the Jews went much further than simply having this revelation from God. They didn’t just possess the Old Testament Scriptures; they were “entrusted” with them. This means that the Scriptures weren’t given to the Jews to keep for themselves. The Scriptures were given to be both studied and shared. If you recall, God’s first Great Commission is found back in Genesis 12:1-3 where God exhorts Abram to be a blessing to all the peoples of the earth. Unfortunately, as we know, the Jewish people were faithless and failed to fulfill God’s calling.
What about you? While you may not be a physical Jew, if you’ve trusted in Christ, you’re a spiritual Jew. Think about this: We’ve been “entrusted” with the whole of the Scriptures. This is a very great privilege, but a privilege that brings added responsibility. Therefore, I must ask, are you doing all that you can to be a wise steward? Do you study God’s Word to know and serve Him better? Has your Bible study drawn you closer to God? Have you then taken this knowledge and shared it with someone else? Bible knowledge if kept to ourselves is contrary to God’s expressed will.
Paul responds to this great benefit of the Jews with two more questions in 3:3. “What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?”
Here, Paul asks a rhetorical question that anticipates an indignant response of “No way!” Since “some did not believe,” (or better yet, “since some were unfaithful”) will that “nullify the faithfulness of God?” This question expects a negative reply. The unfaithfulness of men will never frustrate the faithfulness of God. The certainty of all God’s promises rests on His character, not on our faithfulness.
The Old Testament is the story of Israel’s unfaithfulness and God’s faithfulness. Even when God’s people had sunk to the lowest forms of idolatry, God remained faithful to His chosen nation. When the Israelites worshipped the golden calf and were unfaithful to God, Moses didn’t appeal to God on the basis of Israel’s faithfulness. He appealed to God on the basis of His promises and His character. In the New Testament, after the Jewish people had Christ crucified, Peter exhorted the Jews to repent and return so that their sins may be wiped away and times of refreshing may come.
This is truly amazing. God can’t deny Himself, and thus when His people fail Him, He will not—indeed, He cannot—fail to do as He’s promised. God is faithful to His chosen people. This is a strong verse for the eternal security of Israel, God’s chosen people. It verifies that God still has a plan for Israel and when we relate this aspect of His character to the believer today we know that His faithfulness to us is not dependent upon our faithfulness to Him. Paul said it best in 2 Timothy 2:13, “If we are faithless, He remains faithful, for He cannot deny Himself.”
One of the ways we can better understand God’s radical faithfulness is by noting the difference between a contract and a covenant. In today’s world we typically use contracts. These are usually for goods or services and for hard cash. The contract, formal or informal, helps to specify failure in these relationships; however, the Lord didn’t establish a contract with Israel or with the church. He created a covenant. There’s a big difference. Contracts are broken when one of the parties fails to keep his promise. If a patient fails to keep an appointment with a doctor, the doctor isn’t obligated to call the house and inquire, “Where were you? Why didn’t you show up for your appointment?” He simply goes on to his next appointment and has his secretary take note of the patient who failed to keep the appointment. That patient may find it harder the next time he wants to see the doctor. He broke an informal contract.
However, the Bible indicates the covenant is more like the ties of a parent to her child than it is a doctor’s appointment. If a child fails to show up for dinner, the parent’s obligation, unlike the doctor’s, isn’t canceled. The parent finds out where the child is and makes sure he’s cared for. One member’s failure doesn’t destroy the relationship. A covenant puts no conditions on faithfulness. It’s the unconditional commitment to love and serve. If you’ve trusted in Jesus Christ, God has made a covenant with you. Not a conditional contract, but an unconditional covenant! He has made it clear from Genesis through Revelation that His love for us is eternal. Just in case we may doubt and waver in our assurance of this fact, He shares story after story about the unfaithfulness of His covenant people and His faithfulness to them. He also makes promise after promise in the New Testament by which we can have assurance. Are you struggling with the assurance of your salvation? If so, you can experience the confidence that God intends for you to have. But this requires claiming God’s promises.
Paul exclaims, “Rather, let God be found true, though every man be found a liar.” This idea is taken from Psalm 116:11 where the Psalmist writes, “All men are liars!” Paul’s point is that all men are unfaithful. Yet, Paul also states, “Let God be found true.” Paul is saying that God never gives up on anyone. Never! Under any circumstances! There’s nothing you can do that will cause God to give up on you. If there is, then your sin is greater than God’s grace. This doesn’t make sin any less sinful, nor does it excuse your disobedience, but it does mean that no matter what you’ve done, you can be forgiven.
Paul refers to one of Israel’s greatest heroes, King David, when he writes, “as it is written, ‘THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED.’” The phrase translated “It is written” occurs 15 times in Romans. It’s a formula that alerts the readers that the writer is making a significant point from the Old Testament. In this case, Paul turns to the words of David in Psalm 51:4. The occasion was Nathan’s rebuke of David, after his adultery with Bathsheba. When confronted by Nathan, David acknowledged his sin and repented. He didn’t seek to offer any excuses for his actions. He had no word of defense for his sin. His sin only served to highlight the righteousness of God. David knew that God was absolutely just and righteous in pronouncing sentence on his sin. The only hope that David had was the faithfulness of God. He didn’t speak of his good works nor did he promise future good works. The Law didn’t even make a provision for the forgiveness of the sin he had committed. He was worthy of death. But it was God’s faithfulness, combined with His mercy and compassion which gave David cause for hope.
The good news of the Gospel is our “unfaithfulness” will not “nullify the faithfulness of God.” Even though David was an adulterer, a liar, and a murderer, God forgave him. If God can forgive David, He can forgive anybody! This morning do you need to be forgiven by God? Is there a sin in your life that you don’t think God could ever forgive you for? Please don’t let the enemy lie to you. If God can forgive David, He can forgive you and me. He only asks that we humbly come to Him, acknowledge our sin, and seek His forgiveness.
[We’ve seen how God’s faithfulness is vindicated, now we’ll see . . .]
The questions Paul raises in 3:5-8 reveal a rebellious response to Paul’s indictment of sin and his condemnation of the self-righteous. These verses demonstrate how just God’s condemnation on unbelieving and rebellious Jews is. Paul takes the man in Israel who was called “a man after God’s own heart” and demonstrates from Psalm 51 his adultery, lie, and murder. Yet David’s confession is a model of repentance, a standard by which true repentance can be measured. His confession is also a dramatic contrast to the rebellion of the self-righteous Jews whom Paul is indicting.
Paul tackles these questions head on in 3:5: “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).” Although this objection is to be expected, it’s nonetheless absurd and sinful. The phrase “what shall we say?” is found seven times in Romans and nowhere else in the New Testament. It may be used to introduce a conclusion Paul rejects or one that he accepts. In this case, Paul clearly rejects this notion. The word “not” introduces Paul’s response to this question. When this word begins a Greek sentence, a negative reply is to be anticipated. This is one of Paul’s familiar literary devices. He asks a question, but doesn’t think there’s anything to it. The exact expression, “I am speaking in human terms” occurs only in Galatians 3:15. That God might be unrighteous is so preposterous that Paul excuses himself for even mentioning such a thing.
Let’s say that an employee is fired by the owner of the company for stealing some of its funds. In anger the employee burns down the plant. He’s arrested and about to stand trial for his crime. The employee then hears that the owner had insured his business for one million dollars more than it was worth. The employer gains from the employee’s crime. And so the employee contacts the employer, expecting all charges to be dropped, and asks for a share of the “profits”! So too the Jewish sinner thinks he’s done God a favor and expects God to drop all charges against him. For God to do otherwise, Paul proposes, would be unjust.
Paul cries out in 3:6: “May it never be! For otherwise, how will God judge the world?” It’s absolutely unfathomable that God should be unjust. If God can’t righteously judge in time and in eternity, we will have total anarchy. God’s righteous character demands judgment. In this first set of questions, God’s righteousness is vindicated.
In 3:7, Paul tackles the same objection found in 3:5. Paul writes in 3:7: “But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner?” This is essentially the same argument as that in 3:5, but stated this time in terms of “lie” and “truth.” This is the ultimate justification for one’s sinfulness and demonstrates the utter depravity of man. However, we must keep two tensions in mind: (1) Sin is always sinful. There’s no such thing as “good” sin. Sin is the reason Jesus came to the earth. Sin is the reason He died on the cross. There’s nothing good about it. It’s evil through and through. (2) God is able to bring about good things from our dumb mistakes. That’s what the grace of God is all about. But please understand. The fact that God can bring good things out of bad choices doesn’t turn stupidity into wisdom! And it doesn’t justify sin! Sin is always sinful!
Paul nails the coffin of the Jew shut in 3:8 when he writes, “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.” This is like saying, “Pray for sickness so doctors will have a chance to heal people. Pray for more fires so firemen can show their stuff. Pray for more disasters so ambulance drivers will have something to do. This is ludicrous and outright sinful! The end doesn’t justify the means. Getting to the right place (God’s glory) by the wrong means (man’s sin) can never be justified. Paul says that the condemnation of those who say these things is just.
This morning we’ve seen that there is great value in being a Jew or a Christian. After all, the Jews were entrusted with the oracles of God and Christians have been entrusted with the Bible. We’ve also come to grips with God’s forever faithfulness. Even though Israel has been terribly disobedient, He hasn’t disowned them and He won’t disown a Christian either. Yet, this passage also teaches that because God is righteous, He must judge both Jews and Gentiles for sin. This passage has beautifully displayed and vindicated God’s faithfulness and righteousness. Who would want to miss out on a relationship with this kind of God?
If you’ve never trusted in Jesus Christ, will you do so? God is eternally faithful and righteous. Those who have trusted in His Son will experience these attributes throughout eternity. But the Bible teaches that it’s appointed for man to die once and after that comes judgment. I don’t know when your appointment will come. I bet you don’t either. So why not be sure where you’ll spend eternity? Simply acknowledge that you are a sinner and express to God that you would like to believe in Jesus Christ as your Savior. I’ve received this free gift and I know beyond the shadow of any doubt that I’m forgiven and God will be faithful to take me to heaven when I die or when He returns. For me, there’s no greater joy in all of life than knowing what my future holds and who is holding it.
Copyright © 2001 Keith R. Krell. All rights reserved. All Scripture quotations, unless indicated, are taken from the New American Standard Bible, C 1960, 1962, 1963, 1968, 1971, 1972, 1975, 1977, and 1995 by The Lockman Foundation, and are used by permission.
All Scripture quotations, unless indicated, are taken from the New American Standard Bible, © 1960, 1962, 1963, 1968, 1971, 1972, 1975, 1977, and 1995 by The Lockman Foundation, and are used by permission.
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License.
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