“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets” (Romans 3:21).

The phrase “But now…” signals an important transition in the book of Romans.

After a brief introduction that encompassed verses one through fifteen of Romans chapter one, Paul the Apostle moved to establish the theological foundation for the rest of this epistle. That section covered Romans 1:16-3:20 and addressed the following topics…

• Humanity’s deliberate rejection of God and the consequences that followed as a result.
• God’s righteous judgment of such conduct.
• Religious hypocrisy and true Godliness.
• Answers to objections.
• The true character of unrepentant human nature.

While the preceding verses of this chapter have presented us with a dark (but truthful) portrait of humanity, the next portion of Romans chapter three will break upon us like the dawn of a new day. In it, Paul will explore an important theme within this epistle: justification by faith. Starting here in Romans 3;21, the term “righteousness” will appear four times over the next six verses as Paul elaborates on how sinful human beings can attain a right standing with God through faith.

As we have come to expect, Paul grounded his position in the Scriptures by informing us that this way of salvation “…is attested by the law and the prophets” (NET). Much of that support will come in the following chapter when Paul turns to Biblical examples of Abraham, the great Old Testament patriarch, and David, the great king of Israel.

For now, this portion of Scripture draws our attention to an important point: like Paul, we must establish a valid Scriptural basis for our doctrines and beliefs. Paul followed this custom (Acts 17:2-3), as did the Apostle Peter (Acts 2:16), as well as Jesus Himself (Mark 11:17). This principle is particularly important whenever we seek to validate a spiritual belief, activity, or movement today.

This does not mean that everyone will reach a consensus on spiritual matters of secondary importance. However, Paul’s example tells us that we should establish a Scriptural foundation for our beliefs. As Jesus once said to the religious leadership of His era…

“Do not think, however, that I am the one who will accuse you to my Father. Moses, in whom you have put your hope, is the very one who will accuse you. If you had really believed Moses, you would have believed me, because he wrote about me. But since you do not believe what he wrote, how can you believe what I say?” (John 5:45-47 GNT).

Image Attribution: Ryk Neethling, CC BY-NC 2.0, via flickr.com. Disclaimer notice

“Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Romans 3:20).

The passage quoted above states the second objective of the Old Testament Law from Romans 3:19-20: “…through the law we become conscious of sin” (AMP). A modern paraphrase of this text communicates this idea in the following manner…

“Now do you see it? No one can ever be made right in God’s sight by doing what the law commands. For the more we know of God’s laws, the clearer it becomes that we aren’t obeying them; his laws serve only to make us see that we are sinners” (TLB).

Paul the Apostle expanded on this message in his epistle to the churches of Galatia when he said…

“…we know that people don’t receive God’s approval by any effort to follow the laws in the Scriptures, but only by believing in Jesus Christ. So we also believed in Jesus Christ in order to receive God’s approval by faith in Christ and not by our own efforts. People won’t receive God’s approval by their own efforts” (Galatians 2:16 GW).

He continued with a similar theme in the letter we know today as the Biblical book of 1 Timothy…

“We know that the law is good if one uses it properly. We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers– and for whatever else is contrary to the sound doctrine” (1 Timothy 1:8-10 NIV).

Since the Old Testament Law provides us with the knowledge of sin (as we see here in Romans 3:20), it offers valuable guidance with respect to the general principles of God-honoring behavior. However, the Law also shows us how we have fallen from God’s standards. Much like a signpost that directs us to the proper destination, the Law directs us to our need for a Savior who can deliver us from our failure to fulfill that very same Law.

Paul will revisit this topic again in Romans chapter ten, but we will conclude our look at this passage with his summary of this concept from Galatians 3:24…

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.”

Image Attribution : Signpost Blank by Karen Arnold, CC BY-SA 1.0 via Public Domain Pictures.net

“Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God” (Romans 3:19).

In 1994, the animated character Bart Simpson uttered a statement that became a viral catchphrase: “I didn’t do it, nobody saw me do it, there’s no way you can prove anything.” ₍₁₎ Of course, that assertion predated the easy availability of video camera technology, and the prospect of making such a claim with confidence has now diminished substantially. However, that has done little to stop people from trying.

Modern video-sharing platforms offer ample opportunity to document foolish criminals, inebriated motor vehicle operators, and others as they attempt to make hilariously implausible excuses for their recorded behavior. But while it may be amusing to watch such individuals proclaim,” I didn’t do it, nobody saw me do it, there’s no way you can prove anything,” our text from Romans 3:19 offers a much more serious rejection of that idea.

You see, Romans 3:19-20 clarifies two key objectives of the Old Testament Law. The first objective appears here in verse nineteen and begins by establishing human accountability. That makes human sanctimony, self-justification, and/or complacency impossible before God. The second objective will appear in the verse to follow.

One source provides us with a further explanation…

“The law, he says, speaks to those who are under the law; in other words, all people. Every human being has a responsibility to obey all of the provisions of the law all of the time. And every single one fails to do so. Therefore, the law acts like a neon sign, broadcasting God’s standards for all sinful human beings to see, to the end that ‘every mouth may be stopped, and all the world may become guilty before God.’

By posting His requirements for His creatures, God takes away any excuse, any claim of ignorance, and any self-righteous posturing. All of the human race stands before Him condemned and accountable. There is no question of the law being posted as a standard for people to keep; they simply cannot do it. That is why Paul can say that ‘by the deeds of the law no flesh will be justified in His sight.’ The law is given not to save from sin but to produce awareness of sin.” ₍₂₎

Thus, when we are confronted with our lifestyles and motivational choices in eternity, no one will be able to claim, “I didn’t do it, nobody saw me do it, there’s no way you can prove anything.” Every mouth will be stopped in the presence of an all-knowing God.

(1) “Bart Gets Famous.” The Simpsons. Fox. 3 February, 1994.
(2) The Need for Faith (2001, April 11). Ligonier Ministries. https://learn.ligonier.org/devotionals/the-need-for-faith

“There is no fear of God before their eyes” (Romans 3:18).

The French author, philosopher, and statesman Michel de Montaigne (1533–1592) was once quoted as saying, “My life has been full of terrible misfortunes, most of which never happened.” That statement reminds us that our fears may sometimes arise from potential scenarios that never actually materialize. However, Romans 3:18 alerts us to one legitimate fear that has been conspicuous by its absence over the general course of human history: the fear of God.

Regardless of their station in life, the vast majority of unrepentant human beings would undoubtedly choose to live differently if they truly possessed a healthy fear of God. For instance, it’s difficult to understand why some elect to travel a hurtful, destructive life-path that will surely bring pain to themselves and others. It’s hard to grasp why some choose to lie, cheat, or steal, even when there’s no obvious incentive for doing so. It’s unsettling to consider the many individuals who feel empowered to behave unethically, abuse their authority, exploit others, waste their skills and talents, or act in a manner that seems intentionally designed to cause harm.

While there might be any number of explanations for such behaviors, there is one overriding response that can account for each of those choices: such people have no genuine fear of God. That lack of fear might be attributable to a variety of sources. For example, some may have convinced themselves that God does not exist. Others may have fashioned an illusory god to suit their own preferences. Some may confidently assert that their “good works” will outweigh their “bad works” in the afterlife. Then there are those who are trusting in an ancestral relationship, a religious ritual, or some other ceremonial observance to guarantee their spiritual well-being.

The issue is that Paul the Apostle has demolished each of those facades over the first three chapters of this Epistle. Therefore, to borrow a phrase from earlier in this book, such individuals are without excuse. Thus, when we speak of “fearing God” in this context, it means that we should honor and respect Him above all else. That attitude of reverence is missing from the behavioral attitudes that Paul has cataloged over the past several verses of this chapter.

For those who genuinely seek to honor God, the following source leaves us with a balanced perspective on this idea…

“As Christians, we certainly must reject a servile fear of God, as if He were a cruel tyrant (Rom. 8:15). Romans 8:1 makes it plain that there is ‘no condemnation for those who are in Christ Jesus.’ Yet, it is still right for us as Christians who struggle daily with indwelling sin (7:15–23) to fear what that sin could do to our lives and what disciplines our heavenly Father might bring if we sin (Heb. 12:6).” ₍₁₎

Image Attribution: Jean-Marie DAVID Dinkley, CC BY-SA 3.0, via Wikimedia Commons

(1) Living out a healthy fear of the Lord | Tabletalk. (2020, March 30). Tabletalk. https://tabletalkmagazine.com/article/2020/04/living-out-a-healthy-fear-of-the-lord/

“Whose mouth is full of cursing and bitterness” (Romans 3:14).

The characterizations of sinful human nature that we find in Romans 3:10-18 have certainly been difficult to bear. Nevertheless, Paul the Apostle has persistently drawn our attention to these troubling aspects of humanity despite our natural tendency to avoid them. Now as we approach the end of this portion of Romans chapter three, we will move more rapidly over those remaining characteristics.

Here in verse fourteen, Paul will conclude the natural progression he began in the previous verse. Romans 3:13 started with a reference to the open tomb of the throat before moving to the deceptive speech uttered by the tongue. He will now complete that trilogy with the image of a mouth that is filled with cursing and bitterness.

This reference to cursing involves “…wanting the worst for someone and publicly expressing that desire in caustic, derisive language.” ₍₁₎ “Bitterness” refers to the “…open, public expression of emotional hostility against one’s enemy.” ₍₂₎ These unfortunate traits lead quickly from sins of expression to sins of conduct…

“Their feet are swift to shed blood” (Romans 3:15).

This quote is sourced from Isaiah 59:7, a passage that offers further insight into the destructive mindset described here…

“Their feet rush into sin; they are swift to shed innocent blood. They pursue evil schemes; acts of violence mark their ways” (NIV).

As the great Protestant reformer Martin Luther once observed, “If the enemies of God cannot overcome the messengers of truth with their curses or slanders, they try to do away with them by killing them.” ₍₃₎ Unfortunately, that observation has proven to be just as accurate today as it was in Luther’s era.

“Destruction and misery are in their ways” (Romans 3:16).

One ancient commentator offers another surprisingly contemporary take on this passage: “The ungodly pretend to be hurt by good people, but inside they are ready and eager to finish them off.” ₍₄₎ A different source offers another distinguishing feature: “Wherever they go, you can trace them by the ruin and distress they leave behind…” ₍₅₎ Thus, as Jesus reminded us, “…just as you can identify a tree by its fruit, so you can identify people by their actions” (Matthew 7:20 NLT).

“And the way of peace they have not known” (Romans 3:17).

Given what we’ve already read in verses ten to seventeen, it should not surprise us to learn that these individuals are unfamiliar with the path of peace. It’s also worth noting that these individuals haven’t rejected the way of peace. Instead, we’re told that they possess no knowledge of it. Thus, they exclude themselves from Christ’s gracious blessing from the Gospel of Matthew: “Blessed are the peacemakers, For they shall be called sons of God” (Matthew 5:9).

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 3:14.
(2) MacArthur, Ibid.
(3) Martin Luther, Lectures on Romans, quoted in ESV Church History Study Bible: Voices from the Past, Wisdom for the Present. (2023). Crossway. p.1689
(4) Konrad Pellikan, Commentary on All the Apostolic Epistles, quoted in ESV Church History Study Bible: Voices from the Past, Wisdom for the present. (2023). Crossway. p.1689
(5) James Denney, quoted in Kenneth S. Wuest, Word Studies in the Greek New Testament [Romans 3:13-18] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips” (Romans 3:13 ESV).

Here in Romans 3:13, the progression of ideas follows a logical sequence that begins with the throat and moves to the tongue. Much like the polluted speech that emerges from the open grave of the throat, these individuals “…use their tongues to deceive (to mislead and to deal treacherously)” (AMPC). This goes far beyond the simple act of lying, for it also expresses the ideas of fraud, ₍₁₎ guile, ₍₂₎ and “to lure, as by a bait.” ₍₃₎

The New Testament epistle of James offers what is perhaps the most vivid characterization of the tongue in this regard…

“The human tongue is physically small, but what tremendous effects it can boast of! A whole forest can be set ablaze by a tiny spark of fire, and the tongue is as dangerous as any fire, with vast potentialities for evil. It can poison the whole body, it can make the whole of life a blazing hell.

Beasts, birds, reptiles and all kinds of sea-creatures can be, and in fact are, tamed by man, but no one can tame the human tongue. It is an evil always liable to break out, and the poison it spreads is deadly” (James 3:5-8 Phillips).

This allusion to poison from James 3:8 leads us into the venomous reference that concludes Romans 3:13: “the poison of asps is under their lips” (NET). That analogy finds its origin in the following quote from Psalm 140:3: “They sharpen their tongues like a serpent; The poison of asps is under their lips.” While several types of asps were active on the African and European continents in the Biblical era, these verses likely refer to one specific variety…

“The Egyptian cobra (Naja haje) is a venomous snake also known as the Asp is one of the largest cobra species found in the African continent… The highly venomous Egyptian cobra is extremely dangerous, their venom contains primarily neurotoxins as well as cytotoxins…This is why Egyptian cobras are considered one of the most venomous snakes in Africa and responsible for many human fatalities, it can even kill an adult elephant in 3 hours. Its neurotoxic venom destroys nerves and tissue, and causes paralysis and will result in death due to respiratory failure within a short period of time.” ₍₄₎

So, taken together, this passage incorporates the symbolism associated with the serpent’s treacherous act of deception in the Garden of Eden along with the lethal aftermath that arose from the sin that followed.

Image Attribution: John Walker, derivative work by Soli, CC BY 2.0, via Wikimedia Commons

(1) G1387 dolioo. Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/dolioo
(2) G1387 – dolioo – Strong’s Greek Lexicon (KJV). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1387/kjv/tr/0-1/<s/mall>
(3) Deceit, deceitful, deceitfully, deceitfulness, deceive, deceivableness – Vine’s Expository Dictionary of NT Words – StudyLight.org. (n.d.). StudyLight.org. https://www.studylight.org/dictionaries/eng/ved/d/deceit-deceitful-deceitfully-deceitfulness-deceive-deceivableness.html
(4) Egyptian Cobra, the mythical and deadly asp. (n.d.). Snake Facts. https://snake-facts.weebly.com/egyptian-cobra.html

“Their throat is an open tomb; With their tongues they have practiced deceit. The poison of asps is under their lips” (Romans 3:13).

The Apostle Paul drew upon some vivid Old Testament imagery as he evaluated the characteristics of unrepentant humanity in Romans 3:10-18. However, verse thirteen contains a few of the more graphic portrayals of the human condition in this portion of Scripture. The first (and most disturbing) of those portraits compares the human throat to an “open sepulchre” (KJV).

A contemporary rendering of this passage ties these metaphors together: “Their talk is foul, like the stench from an open grave” (NLT). This characterization is reminiscent of Jesus’ assessment of Israel’s corrupt spiritual leadership…

“Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also.

Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness” (Matthew 23:25-28).

Then, as now, burial chambers were sealed to contain the stench of the dead. In fact, Martha of Bethany voiced her concern regarding that very prospect right before Jesus raised her brother Lazarus from the dead. When taken together, these images accurately reflect the way some people express themselves. Unfortunately, we need only spend some time in the workplace, the market, the airport, the train station, or other such places where people gather to verify the general truth of this passage: “What comes out of their mouths is as foul as a rotting corpse” (Voice).

In addition, modern-day audio/visual platforms offer fertile ground for pundits, commentators, influencers, and content creators to validate this description from Romans 3:18. Our contemporary social media landscape also offers compelling evidence to support this verse. These online communities provide ample opportunity for human participants to verify the truth of this passage through personal attacks, hostile criticisms, and hateful, malevolent comments.

If we ever feel inclined to dismiss this characterization of unregenerate humanity from Romans 3:13, the current state of social media should quickly dispel that notion. That brings us to another relevant quote from Jesus…

“…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:34-35).

“Every one has turned away; all have gone wrong. No one anywhere has kept on doing what is right; not one” (Romans 3:12 TLB).

Despite the discouraging assessment of human nature presented to us here in Romans 3:11-12, there is cause for hope. That hope is found in the Biblical encouragement to pray…

“First of all, then, I urge that petitions (specific requests), prayers, intercessions (prayers for others) and thanksgivings be offered on behalf of all people, for kings and all who are in [positions of] high authority, so that we may live a peaceful and quiet life in all godliness and dignity” (1 Timothy 2:1-2 AMP).

We find similar encouragements in Philippians 4:6-7, Colossians 4:2, and 1 Thessalonians 5:17. But even though God’s Word counsels us to pray on behalf of others, does prayer actually change God’s mind concerning the things we pray for?

The answer is “no,” for God is omniscient, and an all-knowing Being cannot change His mind. Since God knows all that He will or will not do, our prayers cannot change His mind. However, consider the insights offered by the following author…

“The Bible says there are certain things God has decreed from all eternity. Those things will inevitably come to pass. If you were to pray individually or if you and I were to join forces in prayer or if all the Christians of the world were to pray collectively, it would not change what God, in His hidden counsel, has determined to do.

…When God hangs His sword of judgment over people’s heads, and they repent and He then withholds His judgment, has He really changed His mind? The mind of God does not change for God does not change. Things change, and they change according to His sovereign will, which He exercises through secondary means and secondary activities. The prayer of His people is one of the means He uses to bring things to pass in this world. So if you ask me whether prayer changes things, I answer with an unhesitating ‘Yes!’” ₍₁₎

This is exactly how God promised to interact with human beings who live in this temporal world (see Ezekiel 33:14-16, 19). So, while it may seem as if we are not having much of an impact for God, our prayerful influence may be more significant than we realize. For example, how do you know that others have not been rescued from harm because of your Godly influence? How do you know that God has not spared others from serious misfortune because you were diligent to pray for them?

How do you know that you are not one of those secondary means that God intends to bring about His will in the lives of others? Whenever you pray (or have prayed), you can rest assured that God knew what you were going to pray- and perhaps He may have ordained your prayer as the means of accomplishing His purpose in someone else’s life.

(1) Does prayer change God’s mind? (n.d.). Ligonier Ministries. https://learn.ligonier.org/articles/does-prayer-change-gods-mind [emphasis added]

“All have turned away; all alike have become useless. There is no one who does what is good, not even one” (Romans 3:12 HCSB).

Most definitions of “good” depend on someone’s interpretation of that word according to its context. However, a few personalized questions can help determine if human beings are really in the best position to serve as the supreme arbiters of moral goodness. For instance…

• Have you ever had an intense desire to possess someone or something that belonged to someone else?
• Have you ever told a lie?
• Have you ever stolen anything, even something small or inconsequential?
• Have you ever been involved in an inappropriate sexual relationship in thought or deed?
• Have you ever ended the life of another human being without just cause, either in thought or deed?
• Have you always honored your parents or guardians without fail?
• Have you always set apart one day a week to honor God?
• Have you ever referenced God in a frivolous, inappropriate, or disrespectful manner?
• Has there ever been a person, object, or possession that you loved, respected, or feared more than God?
• Has anything ever taken the place of God as the first priority in your life?

As some may have guessed, these questions represent an inverted list that rephrases the Ten Commandments from Exodus chapter twenty. This list is inverted because the second table of the commandments seems to be the relatively “easy” ones to keep. Yet how many of us have failed to keep the least of those commandments?

Jesus went through a similar exercise with the rich young ruler of Mark chapter ten. When the man asked Jesus, “…what shall I do that I may inherit eternal life?” He responded by saying…

“‘You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’ ‘Teacher,’ he declared, ‘all these I have kept since I was a boy'” (Mark 10:17-20 NIV).

This man must have thought, “I’ve lived an exemplary life. I’ve never murdered anyone. I don’t cheat on my wife. I don’t steal from anyone. I’m not a liar and I always treat my parents with respect.” But it was not until Jesus said, “Go and sell all you have and give the money to the poor…” (Mark 10:21 GNT) that the truth was revealed: “…the man was dismayed at this statement and went away saddened, because he had many possessions” (Mark 10:22 CEB).

This response exposed the rich young ruler’s affinity for material wealth. Even though he thought he was following the Commandments, he was actually guilty of violating the very first one: “You shall have no other gods before Me” (Exodus 20:3). His response thus serves to illustrate our text from Romans 3:12: “…there is none that doeth good, no, not one” (KJV).

“All have turned aside; together they have become worthless; no one does good, not even one” (Romans 3:12 ESV).

As mentioned earlier, there are undoubtedly many who believe that human depravity is solely (or principally) attributable to environmental factors, circumstantial elements, or economic causes. The idea is that the inherent goodness of humanity would shine forth if one could remove those negative attributes. While we should not ignore those factors and their potential contributions to human evil, that belief is neither supported by the Scriptures or real-world experience.

For example, even a very young child can exhibit things like greed, selfishness, envy, and a variety of similar behaviors. While children can be a source of great joy, virtually every parent knows that a child doesn’t need to be taught how to lie or act deceptively. In addition, a young child doesn’t need to be prompted to say things like “Gimme,” “Mine,” or “No!” Those unfortunate realities do not change as we grow older; we simply become better at masking them.

In addition to what we read here in Romans 3:12, the Scriptures identify the root cause of such behaviors in a well-known passage from Jeremiah 17:9: “The heart is deceitful above all things, and desperately wicked; who can know it?” Jesus also provided us with insight into this subject when He said, “…what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. These are what defile a person…” (Mathew 15:18-20 ESV).

This reference to having become “worthless” or “unprofitable” here in Romans 3:12 originates in a word that offers a descriptive word-picture: “to go bad, [to] become sour like milk.” ₍₁₎ One source offers an uncompromising assessment of this idea…

“While man looks upon the outward acts and judges them to be good, God looks upon not only the outward acts but also the inward motives that lie behind them, and because they proceed from a heart that is in rebellion against Him and they are not done for His glory, even these good deeds are like ‘filthy rags’ in His sight. In other words, fallen man’s good deeds are motivated not by a desire to please God but by our own self-interest and are thus corrupted to the point where God declares that there is ‘no one who does good, no not one!'” ₍₂₎

As another author reminds us…

“Good is a relative term. It is defined against some standard. If we establish what that standard is, we can congratulate ourselves and take comfort in our attainment of it. But if God establishes the standard, and His standard includes outward behavior (that our actions conform perfectly to His law) and internal motivation (that all our acts proceed from a heart that loves Him perfectly), then we quickly see that our pretended ‘goodness’ is no goodness at all.” ₍₃₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [Romans 3:10-12] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) GotQuestions.org. (2022, January 4). GotQuestions.org. https://www.gotquestions.org/total-depravity.html

(3) None Righteous by R.C. Sproul. (n.d.). Ligonier Ministries. https://learn.ligonier.org/articles/none-righteous

“They have all turned aside; They have together become unprofitable; There is none who does good, no, not one” (Romans 3:12).

The Biblical book of Ezekiel offers a true-to-life illustration of Romans 3:12 along with a contemporary application. A selected portion of that Scripture begins as God reveals some disturbing truths to Ezekiel that would have ordinarily remained hidden from him…

“Then he brought me to the door of the Temple courtyard, where I could see a hole in the wall. He said to me, ‘Now, son of man, dig into the wall.’ So I dug into the wall and found a hidden doorway. ‘Go in,’ he said, ‘and see the wicked and detestable sins they are committing in there!’ So I went in and saw the walls covered with engravings of all kinds of crawling animals and detestable creatures. I also saw the various idols worshiped by the people of Israel…

Then the Lord said to me, ‘Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying, ‘The Lord doesn’t see us; he has deserted our land!’” (Ezekiel 8:7-10, 12 NLT).

But there was more to come…

“Then he brought me into the inner courtyard of the Lord’s Temple. At the entrance to the sanctuary, between the entry room and the bronze altar, there were about twenty-five men with their backs to the sanctuary of the Lord. They were facing east, bowing low to the ground, worshiping the sun!” (Ezekiel 8:16 NLT).

The “inner courtyard of the Temple” suggests this meeting comprised a group of spiritual leaders who had turned their backs on God. However, such things had not escaped God’s notice…

“‘Have you seen this, son of man?’ he asked. ‘Is it nothing to the people of Judah that they commit these detestable sins, leading the whole nation into violence, thumbing their noses at me, and provoking my anger? Therefore, I will respond in fury. I will neither pity nor spare them. And though they cry for mercy, I will not listen'” (Ezekiel 8:17-18 NLT).

Ezekiel’s experience illustrates what God sees when He looks into the hearts and minds of unrepentant human beings. While a casual observer might not perceive such issues, God saw the truth of those behaviors with absolute clarity. In a similar manner, a seemingly earnest quest for God may be corrupted by motives that are clearly visible to our Creator but may remain hidden from us.

This sheds light upon our text from Romans 3:12: “All have turned away; all have become useless. No one does good, not a single one” (NLT). It also explains King’s Solomon’s pointed observation from the Old Testament book of Ecclesiastes: “Truly the hearts of the sons of men are full of evil; madness is in their hearts while they live, and after that they go to the dead” (Ecclesiastes 9:3).

“there is no one who understands, there is no one who seeks God” (Romans 3:11 NET).

If no one seeks God (as we are told here in Romans 3:11), then how can we account for those who seem to be doing so? One author addresses that question in a lengthy quote that merits our attention…

“[The medieval theologian] Thomas Aquinas was asked on one occasion why there seem to be non-Christians who are searching for God, when the Bible says that no one seeks after God in an unconverted state. Aquinas replied that we see people all around us who are feverishly seeking for purpose in their lives, pursuing happiness, and looking for relief from guilt to silence the pangs of conscience.

We see people searching for the things that we know can be found only in Christ, but we make the gratuitous assumption that because they are seeking the benefits of God, they must therefore be seeking God. That is the very dilemma of fallen creatures: we want the things that only God can give us, but we do not want Him. We want peace but not the Prince of Peace. We want purpose but not the sovereign purposes decreed by God. We want meaning found in ourselves but not in His rule over us.

We see desperate people, and we assume that they are seeking for God, but they are not seeking for God. I know that because God says so. No one seeks after God… Yet it is important to remember the distinction between seeking after God and seeking after His benefits. Jesus promises Christians that all things are added to us when we seek the kingdom first (Matt. 6:33), but let us be careful that we are seeking for the right reasons.” ₍₁₎

Thus, if someone is genuinely seeking God, we can be assured he or she is doing so because God initiated that search (John 14:6, John 6:44, John 6:65). While these passages inevitably prompt a discussion related to God’s sovereignty and human responsibility, the Biblical teaching concerning this subject is clear: God chooses, and human beings also choose in the matter of salvation. As one source explains…

“From the word translated chosen (ekloge) comes the English ‘election.’ That God has chosen to bless some individuals with eternal life is clearly taught in many places in both the Old and New Testaments (e.g., Deu_4:37; Deu_7:6-7; Isa_44:1-2; Rom_9:1-33; Eph_1:4-6, Eph_1:11; Col_3:12; 2Th_2:13).

Equally clear is the fact that God holds each individual personally responsible for his decision to trust or not to trust in Jesus Christ (cf. Joh_3:1-36; Rom_5:1-21). The difficulty in putting divine election and human responsibility together is understanding how both can be true. That both are true is taught in the Bible. How both can be true is apparently incomprehensible to finite human minds; no one has ever been able to explain this antinomy satisfactorily.” ₍₂₎

(1) Sproul, R. C. The Power of the Gospel: A Year in Romans. Ligonier Ministries, 2024. pp. 70-71

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, note on 1 Thessalonians 1:4 pg. 691

“no one understands; no one seeks for God” (Romans 3:11).

While the meaning of this passage is relatively straightforward, it presents us with several implications that may be difficult to accept. This verse confronts the stark reality of the human condition; thus, it requires careful thought and a commitment to follow the truth where it leads. To begin, let’s consider the spiritual underpinnings of Romans 3:11…

“Before Adam sinned, he had fellowship with God. We see Adam standing in the presence of God, wherein God speaks to him (Gen. 2:15–17). After Adam sins, however, he tries to hide himself from God (3:8). This is true of every fallen child of Adam. Even though he knows God’s ‘invisible attributes, namely, his eternal power and divine nature…in the things that have been made,’ he turns his thoughts and worship to dead idols rather than to the living God. This is why the Scripture says ‘no one seeks for God’ (Rom. 3:11) and ‘the mind that is set on the flesh is hostile to God’ (8:7).” ₍₁₎

However, this does not mean we are incapable of seeking God. Indeed, the Scriptures encourage us to do so in both the Old and New Testaments…

“Seek the LORD while He may be found, Call upon Him while He is near” (Isaiah 55:6).

“Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded” (James 4:8).

The problem is that a religious pursuit does not automatically mean that one is seeking God. For instance, some who appear to be searching for God may only be seeking a “higher power” that aligns with their preferences and imposes no obligations upon them. In fact, Paul the Apostle spent the second half of Romans chapter one exploring that very subject.

Another source examines the question of motive by turning to the spiritual leadership of first-century Israel as an example…

“Knowing what the scripture says is one thing; following on to know the Lord is another. Since the Jews were not seeking after God, what was the point of all their study? Christ himself pinpointed the trouble: it was this, that they desired the praise of men rather than the praise of God (John 12:43). Christ said, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God (Luke 16:15). Moreover, they did not seek to glorify God, but only to glorify one another (John 5:44).” ₍₂₎

We’ll consider the challenging ramifications of this passage next.

(1) Paradise created by Guy Waters. (n.d.). Ligonier Ministries. https://learn.ligonier.org/articles/paradise-created

(2) Coffman, James Burton. “Commentary on Romans 3”. “Coffman’s Commentaries on the Bible”. https://studylight.org/commentaries/eng/bcc/romans-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“as it is written: ‘None is righteous, no, not one'” (Romans 3:10 ESV).

A common thread runs through the appraisal that begins here in Romans 3:10 and continues into verse eighteen. That thread involves various aspects of the human body. For instance, the throat, tongue, and lips are mentioned in Romans 3:13. A reference to the mouth appears in verse fourteen, while the feet and eyes are noted in verses fifteen and eighteen.

These references are far from trivial, for they serve to illustrate the extent of human unrighteousness. For instance, our text from this portion of Romans is strikingly similar to the depiction of humanity that defined the era immediately preceding Noah’s flood…

“Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart” (Genesis 6:5-6).

The following commentators offer some additional insight concerning this passage and the verses that follow…

“It is a terrible description of human nature in its Christless state. Vaughan has pointed out that these Old Testament quotations describe three things. (i) A character whose characteristics are ignorance, indifference, crookedness and unprofitableness. (ii) A tongue whose notes are destructive, deceitful, malignant. (iii) A conduct whose marks are oppression, injuriousness, implacability. These things are the result of disregard of God.” ₍₁₎

So, these verses present us with a stark depiction of the human race, an image of humanity that is not as it should be. We can attribute that condition to an internal human nature that naturally rebels against its Creator and the external actions that follow as a result. Consider the following description that is given to us in the next verse…

“There is none who understands; There is none who seeks after God” (Romans 3:11)

In the Gospel of John, Jesus is quoted as saying, “No one can come to Me unless the Father who sent me draws him; and I will rise him up in the last day” (John 6:44). In John 14:6, He added, “…’I am the way, the truth, and the life. No one comes to the Father except through Me.'” In light of these Scriptures, we should be diligent to pray that God will draw others to Christ. If left to ourselves, Romans 3:11 tells us there are none who will seek after Him.

We’ll explore the ramifications of Romans 3:11 at greater length in our next study.

(1) Barclay, William. “Commentary on Romans 2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-2.html. 1956-1959.

“As it is written: ‘there is none righteous, no, not one” (Romans 3:10).

“To err is human.”

“Nobody’s perfect.”

“Everyone makes mistakes.”

These maxims underscore the disparity between the ideal and the reality of human behavior. Because these truisms are so deeply ingrained and widely acknowledged as fundamental truths of human existence, we often miss their true significance: they reflect a universal admission that something is amiss in basic human nature…

“Besides the feelings of guilt that people experience and to which we can appeal, there is also the proverbial wisdom of mankind that includes within it a recognition that something is objectively wrong with people.

Think of the familiar saying ‘nobody’s perfect.’ Although in itself this phrase does not acknowledge the law of the Lord, it recognizes that there is an ideal that no one meets. It recognizes that there is some kind of objective rule of perfection known to all people but that no one has ever actually fulfilled this standard.” ₍₁₎

Beginning here in Romans 3:10, Paul the Apostle will turn once again to the Old Testament Scriptures to support that premise. In doing so, he will draw upon several adaptations of various Old Testament Scriptures, including Psalms 5:9, Psalms 10:7, Psalms 14:3, Psalms 36:1, Psalms 53:3, Psalms 140:3, Isaiah 59:7-8, Ecclesiastes 7:20, and Proverbs 1:16. What follows over the next eight verses represents one of the most brutally honest assessments of human nature in all Scripture.

For instance, consider the first statement in this series: “…there is none righteous, no, not one.” This portion of Scripture alludes to Psalm 53:3…

“Every one of them has turned aside; They have together become corrupt; There is none who does good, No, not one.”

There are undoubtedly many who believe that human beings are essentially good at heart and that negative behaviors typically arise from external factors like social or environmental influences. Of course, most human beings are likely to be “good people” insofar as they are not deliberately wicked, cruel, or ruthless. It’s also true that social and environmental factors often exert a considerable influence on one’s conduct for better or worse.

But as much as we might like to think of ourselves as “good people,” this passage tells us something different. Our text from Romans 3:10 states that all human beings (even the “good” ones) are unrighteous. In the words of one commentary on Romans 3:10-18, “Paul uses these Old Testament references to show that humanity in general, in its present sinful condition, is unacceptable before God. Have you ever thought to yourself, ‘Well, I’m not too bad. I’m a pretty good person’? Look at these verses and see if any of them apply to you.” ₍₂₎

(1) Missing the Mark (2014, May 26). Ligonier Ministries. https://learn.ligonier.org/devotionals/missing-mark

(2) Life Application Study Bible NKJV [Romans 3:10-18] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin” (Romans 3:9).

The Apostle Paul continued to engage his audience in Romans 3:9 with a summary question: “If being a Jew has many advantages, does it mean that we Jews are better than those who are not?”

We can address that question in the following way. While the Jewish people were privileged to receive God’s Word (verse two), God would not refrain from judging them if they chose to dismiss Him like the non-Jewish populations of the world (collectively referred to as the Greeks). One source illustrates this idea with an interesting analogy…

“The Christian is no better than a non-Christian, but he is infinitely better off. It is like two men on a plane, one of whom is wearing a parachute while the other is not. Neither is better than the other, but the man with the parachute is certainly better off than the man who is not wearing a parachute. The difference will be seen when they jump from the plane at 20,000 feet.” ₍₁₎

Of course, the advantage of having a parachute assumes that one will pull the ripcord and deploy the parachute when exiting the plane at 20,000 feet. Unfortunately, the Jewish people had many God-given advantages but failed to deploy them through unbelief. Thus, they were in no better position than anyone else from that perspective.

In further stating that all people are all under sin, this passage from Romans 3:9 does not mean that human beings are totally incapable of moral good. Indeed, we applaud those among us who are selfless, virtuous, charitable, and benevolent. For instance, we rightfully commend the bravery of a firefighter who dashes into a burning building to rescue the helpless from certain death. We are thankful for many others like trustworthy neighbors, helpful bystanders, and public-spirited community members.

However, genuine goodness is measured against God’s holy character. As Jesus told the rich young ruler of Mark chapter ten, “No one is good except God alone” (Mark 10:18 CSB). When we measure our goodness against God’s perfect standard, humanity falls woefully short. Therefore, we should not assume that we, or others, are in good standing with the Almighty simply because we are nice, good people. In fact, Paul will disabuse us of that notion entirely in Romans 3:23.

While there are likely to be many who perceive themselves to be “good people” who haven’t really done anything wrong or offensive to God, this passage from Romans 3:9 reminds us that all “…are under the control of sin and subject to its power” (AMP).

(1) The Evidence Bible [note on Romans 3:9] Bridge-Logos Publishers 2011

“Why not say–as some slanderously claim that we say–‘Let us do evil that good may result’? Their condemnation is just!” (Romans 3:8).

A person who attempts to discredit someone by misrepresenting something he or she said is someone who employs an ancient strategy that dates back to the Garden of Eden. For instance, consider the serpent’s claim regarding the fruit of the tree of the knowledge of good and evil in Genesis chapter three.

When told that certain death would result for those who chose to partake of that fruit, the serpent replied, “…’You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:4-5). That was a lie, and a clear misrepresentation of God’s warning to Adam in Genesis 2:16-17.

Another spiritual misrepresentation appears here in Romans 3:7-8. The following source draws our attention to the contrast that exists between Jesus’ teachings and those who suggest that we should “…do evil that good may result”…

“It does not take an accomplished theologian to see that this is not true Christianity. Think, for example, how Jesus insisted on a radical change of behavior for all who would follow him. He said, ‘If anyone would come after me, he must deny himself and take up his cross daily and follow me’ (Luke 9:23).

He admonished those whose ‘faith’ was only verbal… Furthermore, he told the Jews of his day, ‘… unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven’ (Matt. 5:20).” ₍₁₎

Regrettably, Paul the Apostle had little control over what others did with his message. Thus, there were some who chose to slander him by distorting his teachings. Paul documented one such example here in Romans 3:8. A similar example occurred in 1 Corinthians 5:9-10, where he sought to correct an erroneous application of his teaching concerning interpersonal relationships.

Other examples were cited by the Apostle Peter who wrote of “…our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures” (2 Peter 3:15-16).

As another source comments, “Tragically, the apostle’s gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1, 2).” ₍₂₎ Therefore, we should be mindful of Paul’s parting observation regarding those who deliberately misrepresent such teachings: “…They are condemned, and that’s what they deserve” (GW).

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.287]

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 3:8.

“For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, ‘Let us do evil that good may come’?–as we are slanderously reported and as some affirm that we say. Their condemnation is just” (Romans 3:7-8).

It has often been said that “the ends justify the means” in life. Those who embrace that philosophy believe that the methods we use to achieve a specific goal are less important than the goal itself, as long as the results are “good.” However, the Scriptures do not endorse that philosophy, and the passage quoted above helps us understand why.

Here in Romans 3:7, the “means” are represented by a lie. The “ends” represent the truth of God and His glory. Thus, we have a proposition that seeks to highlight the truth of God by means of a lie. Since lying involves an attempt to deceive by falsehood, and God is a God of truth, that approach can never bring “…honor to God by showing how truthful he is” (CEV).

One paraphrase of Romans 3:8 highlights the irrational nature of this argument: “If you follow through with that idea you come to this: the worse we are, the better God likes it!” (TLB). God’s glory does not require enhancement, and He certainly has no need of “enhancements” that find their origin in a lie. Our text from Romans 3:7-8 serves to illuminate that façade and expose it for what it is: an effort to rationalize or legitimize ungodly behavior by framing it in a manner that appears to bring glory to God.

Such attempts amount to sophistry, a word that describes a plausible, but misleading or fallacious argument. ₍₁₎ Sophistry involves the use of cleverly deceptive arguments that seem reasonable, but exhibit logical inconsistencies when examined more closely. This type of argument does not aim for truth or accuracy; instead, it is often used to mislead or deceive someone while engaged in a discussion or debate.

Of course, this approach is hardly limited to questions of a spiritual nature. For instance…

• A trial lawyer might use a seemingly plausible (but untruthful) legal argument to win acquittal for a guilty client.
• A salesperson with questionable ethics might exaggerate the benefits of a product or service with a clever, but misleading presentation.
• A politician might twist and manipulate an opponent’s statement to create a false but convincing narrative that harms the opposition candidate.

While these techniques are commonly used today, Paul the Apostle repudiated such methods and set the standard for us to follow in representing Biblical truths to others…

“Instead, we reject secrecy and shameful actions. We don’t use deception, and we don’t tamper with God’s word. Instead, we commend ourselves to everyone’s conscience in the sight of God by the public announcement of the truth” (2 Corinthians 4:2 CEB).

(1) sophistry. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved December 15 2025 from https://www.thefreedictionary.com/sophistry

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?” (Romans 3:5-6).

The Apostle Paul’s response to the convoluted reasoning of Romans 3:5 was to say once again, “That’s unthinkable!” (GW). If God were to dismiss human sin, then how could He hold the members of His human creation accountable for their behavior? As one paraphrase renders this passage, “…If God were not entirely fair, how would He be qualified to judge the world? (NLT).

To understand why the premise of Romans 3:5 unravels, it helps to remember that God is both holy and just. The word “holy” means “set apart” and conveys the idea of absolute moral purity. “Holiness” means that God is completely separate from anything that may be wrong, dirty, or impure. It also expresses the qualities of honor, virtue, and ethical perfection by extension.

When we describe God as just, we are referring to the fact that He acts with complete fairness and equity in every aspect of His dealings with humanity. The Old Testament concept of a “just” individual communicates the idea of someone who is lawful, righteous, and/or correct. The New Testament concept of this word identifies someone who is virtuous, innocent, faultless, and/or guiltless.

These concepts are frequently associated with the word “righteous” in both testaments. This simply refers to one who does what is right, and helps explain Paul’s sharply negative reaction to the suggestion that God might condone human sinfulness simply because it displays His righteousness to a greater degree.

We can also turn to a helpful analogy with respect to the scenario Paul offers here in Romans 3:5-8. For example, how many of us would keep a broken clock on a wall of our home simply because it happens to display the correct time twice a day? In that instance, most of us would repair the clock or discard it in favor of a replacement. In a similar manner, God does not accept human sinfulness simply because it serves to accentuate His purity on occasion.

While our sin may highlight God’s righteousness, that is not a valid excuse for God to reward it. As mentioned earlier, Paul likely fielded such questions from those who sought to discredit him and ease their discomfort over the implications of the gospel message. If that was the case, then the following verses will demonstrate that Paul was more than prepared to meet that challenge.

Image Attribution: Original photograph: Audrius Meskauskas; derivative work: Jahoe., CC BY-SA 3.0, via Wikimedia Commons

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man)” (Romans 3:5).

Here in Romans 3:5, Paul the Apostle offered another inquiry in this series of interactive, Q&A sessions with his audience. The New Living Translation (NLT) presents this exchange in a manner that is highly accessible for modern-day audiences: “’But,’ some might say, ‘our sinfulness serves a good purpose, for it helps people see how righteous God is. Isn’t it unfair, then, for him to punish us?’” Nevertheless, Paul was quick to add, “(This is merely a human point of view).”

In making that clarification, it seems that Paul wanted to close off any avenue of speculation regarding the purpose of this question. For example, Paul did not support the premise of that question, nor did he support that conclusion. Instead, he employed that convoluted thought process as a diagnostic tool for the benefit of his audience.

By reminding his readers that he was “…arguing the way humans would” (GW), Paul drew back the curtain on the contorted logic of his opponents. He used a similar strategy in Galatians 3:15, and will later stretch this idea to its natural (and absurd) conclusion in Romans 3:8.

Much like a sparkling jewel against a black velvet background, this question sought to contrast God’s righteousness against the dark background of human sin. To this way of thinking, humanity’s sinful behavior serves a good purpose if the worst of humanity brings out the best in God. And if that behavior serves a good purpose, then God should refrain from condemning human sinfulness. In fact, He should credit humanity for serving Him instead. ₍₁₎

This brief hypothetical reminds us that we should never underestimate the human capacity to justify a desired outcome, even if that justification is patently absurd. The flaw in this premise is that God doesn’t need our unrighteousness to demonstrate His righteousness. Nor does He accept human wrongdoing as an excuse simply because it offers a greater opportunity to show His grace and patience.

Paul will begin dismantling this “human argument” (HCSB) beginning in the following verse, but first, one commentary offers some food for thought…

“Some may think they don’t have to worry about sin because (1) it’s God’s job to forgive; (2) God is so loving that he won’t judge; (3) sin isn’t so bad—it teaches valuable lessons; or (4) we need to stay in touch with the culture around us. It is far too easy to take God’s grace for granted. But God cannot overlook sin. No matter how many excuses they make, sinners will have to answer to God for their sin.” ₍₂₎

(1) See Bruce, F. F. (1986). New International Bible Commentary [pg.1322]

(2) Life Application Study Bible NKJV [Romans 3:5-8] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged'” (Romans 3:4).

Paul the Apostle was appalled by the implication that God could not be trusted simply because others lacked faith in Him (Romans 3:3). Various translations have characterized Paul’s vehement opposition to that idea with phrases such as “Absolutely not!” (GNT), “By no means.” (AMPC), and, “That would be unthinkable!” (GW) here in verse four.

One commentator expands upon Paul’s response by cleverly recasting this portion of Scripture as a question and answer session between Paul and an unnamed objector…

The objector: “…But what if some of the Jews disobeyed these commandments and were unfaithful to God and came under his condemnation? You have just said that God gave the Jews a special position and a special promise. Now you go on to say that at least some of them are under the condemnation of God. Does that mean that God has broken his promise and shown himself to be unjust and unreliable?

Paul: Far from it! What it does show is that there is no favouritism with God and that he punishes sin wherever he sees it. The very fact that he condemns the unfaithful Jews is the best possible proof of his absolute justice. He might have been expected to overlook the sins of this special people of his but he does not.” ₍₁₎

Paul went on to support this assertion with an allusion to Numbers 23:19: “let God be true but every man a liar.” The underlying message behind that statement is unmistakable: even if every member of the human race promoted a falsehood, we can depend upon God’s commitment to the truth. In commenting on this passage, another source offers some valuable counsel: “Whenever there is a question whether God or man is right, always proceed on the basis that God is right and every man is a liar.” ₍₂₎

Our author then reached back to the Old Testament Scriptures once again to present another supporting reference: “That You may be found just when You speak, And blameless when You judge” (Psalm 51:4). Our final commentator ties these references together with an important observation: “The fact that the Jews, who were given the Word of God did not obey the Word of God, in no way invalidates the Word but simply confirms the purpose of the Word, which is to convict all men of the undeniable reality that they are sinners.” ₍₃₎

(1) Barclay, William. “Commentary on Romans 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-3.html. 1956-1959.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers [Romans 3:1-20]

(3) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.26] https://mbc.icm.org/

“For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Romans 3:3).

The Apostle Paul continued his brief Q&A session here in Romans 3:3 by asking, “What if some of the Jewish people were faithless? Will their lack of faith nullify God’s faithfulness?” To put it another way, “Will God be unfaithful because some are unfaithful to Him?” Paul responded to that question with a resounding no…

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged’” (Romans 3:4).

To illustrate the idea behind these statements, let’s consider a contemporary expression of faithlessness: the belief that “god” does not exist, and the universe is merely a product of random chance. While some may disbelieve in the idea of a Creator, their disbelief has no bearing on the question of His existence. In other words, a lack of faith on our part does not invalidate God’s existence. Nor does it negate His faithfulness to us. As Paul would later write in the Biblical letter we know today as 2 Timothy, “If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13).

In addition, one source draws an interesting correlation between Romans 3:3 and the psychological theory of projection. This describes a condition where someone attributes (or “projects”) an undesired thought, emotion, or impulse to someone (or something) else…

“Paul is calling attention to a point of difference between God and humanity. We are, by our sinful nature, covenant breakers. We do not always tell the truth. We do not always keep our promises. Does this mean that we can project our own sinfulness onto God and suggest that God might from time to time break his promises?

…It is utterly unthinkable that God would ever break a promise. But God never said people would be redeemed by unrighteousness or by disobeying his commandments. He never promised automatic salvation apart from faith. Instead, God has the perfect right to judge sin.” ₍₁₎

In light of this, we must take care to avoid projecting our negative experiences with untrustworthy human beings onto God, for we can always rely on God’s faithfulness towards us. Finally, we would also do well to remember the message of Hebrews 11:6…

“But without faith it is impossible to please God: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

(1) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

In Romans 3:1, Paul the Apostle asked, “So what’s the advantage of being a Jew?” (CEB). He now proceeds to answer that question here in verse two: the Jewish people were “…entrusted with the oracles of God” (NET).

For some, the word “oracle” conjures up the image of a mystical artifact, or a being who shares cryptic prophecies and visions of the future. But in the context of Romans 3:2, the word “oracle” refers to a divine communication or revelation. ₍₁₎ Paul employs that terminology to describe the Hebrew Scriptures, thus affirming the Jewish people’s honored role in publishing God’s written revelation. In fact, the people of Old Testament Israel embraced that privilege with remarkable dedication…

“The reason we do not possess many older copies of the Hebrew Scriptures is because of the reverence with which the Jews protected the purity of God’s Word. The Jews considered the text so sacred that they ceremoniously disposed of worn copies. The worn copies were first stored in a special room in the synagogue, called a Genizah. After a number of copies accumulated, they were all buried together (usually in the grave of some Jewish scholar). The Jews believed that this would protect readers from misreading God’s Word because of worn spots in older manuscripts.” ₍₂₎

Another scholar discusses the extraordinary consistency that exists between today’s Old Testament and earlier Biblical manuscripts such as the Dead Sea Scrolls….

“The main reason for all this consistency is that the scribes who made the copies had a profound reverence for the text. Jewish traditions laid out every aspect of copying the text as if it were law, from the kinds of materials to be used to how many columns and lines were to be on a page; nothing was to be written from memory. There was even a religious ceremony to perform each time the name of God was written. Any copy with just one mistake in it was destroyed. This guarantees us that there has been no substantial change in the text of the OT in the last 2000 years and evidence that there was probably very little change before that.” ₍₃₎

Finally, we have the testimony of Flavius Josephus, the ancient Jewish historian and contemporary of the Apostle Paul…

“How firmly we have given credit to those books of our own nation is evident by what we do; for during the many ages that have already passed, no has been so bold as either to add anything to them, or take anything away from them, or to make any changes in them; but it becomes natural to all Jews immediately, and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and if occasion be, to die for them” ₍₄₎

(1) λόγιον. (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/logion

(2) McDowell, J. (1997). Josh McDowell’s handbook on apologetics (electronic ed.). [pg. 20]

(3) Geisler, N. (2018, June 5). How Reliable is the Modern Bible? Ankerberg Theological Research Institute. Retrieved December 12, 2025, from https://blog.atriresearch.org/articles/how-reliable-is-the-bible

(4) Against Apion by Flavius Josephus. (n.d.). https://www.gutenberg.org/files/2849/2849-h/2849-h.htm

The opening verses of Romans chapter three evoke the image of the Apostle Paul as if he were offering testimony on a judicial witness stand. However, there is a difference between the type of questioning we find here in Romans chapter three and the type of interrogation that might occur in a court of law. The difference is this: Paul is serving as both the prosecuting attorney as well as the defendant in this chapter.

In his role as prosecutor, Paul will probe for disparities in the testimony of Paul, the defendant. That “testimony” will take the form of Paul’s teaching from the first two chapters of this book. This approach will enable Paul to address questions that might arise from those teachings in the minds of his “jurors.” Those “jurors” comprise the audience for this epistle, both ancient and modern.

For instance, the opening verse of Romans chapter three presents us with some questions that Paul likely encountered on his missionary journeys…

“What advantage then has the Jew, or what is the profit of circumcision?” (Romans 3:1).

To address these questions, we must return to an earlier portion of Romans chapter two. There, Paul entered into a lengthy discussion regarding regarding the ritual of circumcision and what that practice was supposed to represent. Paul used the act of circumcision as part of that discussion to to make two important points:

• Circumcision is profitable if one keeps the Law. In other words, the practice of Judaism would benefit those who live up to the requirements of the Mosaic Law.
• But if one fails to live up to the Law, then he or she effectively becomes like anyone else. To use Paul’s terminology, one’s “circumcision will become uncircumcision” no matter how “religious” that person seems to be (see Romans 2:25).

While there were many who were trusting in the Mosaic ritual of circumcision for their salvation, their disobedience to the spirit of the Law invalidated that observance. In addition, Paul also reminded his audience that “…there is no preferential treatment with God” (Romans 2:11 Phillips). With these things in mind. one might ask, “What spiritual advantage does a Jewish person have over anyone else?”

Our author will go on to answer that question with a confident affirmation…

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

Paul will later expand on those advantages as we move further into the book of Romans. However, our next study will focus on the chief advantage mentioned here: “the oracles of God.”

In Romans chapter two, the Apostle Paul dealt with a variety of topics related to hypocritical spirituality. He first confronted those who claimed a position of moral superiority by saying: “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things” (Romans 2:1 NIV).

He then addressed those whose behavior failed to reflect their external profession of spiritual belief: “You who boast in the law, do you dishonor God by breaking the law?” (Romans 2:23 CSB). Finally, Paul turned his attention to the consequences of spiritual hypocrisy by saying: “No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:24 TLB).

Here now in Romans chapter three, Paul will hold something of a “Question and Answer” session to help address some inquiries that might arise in the minds of his audience. To do so, Paul will structure portions of Romans chapter three as a dialog with a hypothetical opponent. This approach should come as no surprise given what we know of Paul’s time in the ancient city of Athens…

“Therefore [Paul] reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there” (Acts 17:17).

Those who confronted Paul in these venues undoubtedly influenced this approach…

“Some of the Epicurean and Stoic philosophers also conversed with him. And some said, ‘What does this babbler wish to say?’ Others said, ‘He seems to be a preacher of foreign divinities’–because he was preaching Jesus and the resurrection'” (Acts 17:18 ESV and following).

Thus, in the words of one source…

“It often becomes easier to follow Paul’s arguments if the reader imagines the apostle face to face with a heckler, who makes interjections and receives replies which sometimes are withering and brusque. It is by no means impossible that some of the arguments in Romans first took shape in this way, in the course of debates in synagogue or market place.” ₍₁₎

Finally, the prolific 17th-century commentator Matthew Henry offers a brief, verse-by-verse outline of this chapter that will help us follow along with the flow of these arguments…

• (1–8) Objections answered.
• (9–18) All mankind are sinners.
• (19, 20) Both Jews and Gentiles cannot be justified by their own deeds.
• (21–31) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. ₍₂₎

Image Attribution: Question and answer icons created by Anggara – Flaticon

(1) Barrett, C. K. A Commentary on the Epistle to the Romans. Harper’s New Testament Commentaries series. New York: Harper & Row Publishers, 1957 [ p. 43]. Quoted in Notes on Romans 2025 Edition Dr. Thomas L. Constable https://soniclight.com/tcon/notes/html/romans/romans.htm Accessed 5 December, 2025.

(2) Matthew Henry’s Concise Commentary on the Bible – Christian Classics Ethereal Library. (n.d.). https://ccel.org/ccel/henry/mhcc/mhcc.xxxvii.iii.html

“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by God’s Spirit. And a person with a changed heart seeks praise from God, not from people” (Romans 2:29 NLT).

The “circumcision of the heart” referenced here in Romans 2:29 is a figure of speech that conveys the idea of internal virtue. The following commentary underscores the importance of this concept for Jewish and non-Jewish audiences alike…

“To be a Jew meant you were in God’s family, an heir to all his promises. Yet Paul made it clear that membership in God’s family is based on internal, not external, qualities. All whose hearts are right with God are true Jews-that is, part of God’s family (see also Gal 3:7). Attending church or being baptized, confirmed, or accepted for membership is not enough, just as submitting to circumcision was not enough for the Jews. God desires our heartfelt devotion and obedience (see also Deu 10:16; Jer 4:4).” ₍₁₎

Paul the Apostle thus employed circumcision as a metaphor to characterize the transformative change that results from the work of God’s Spirit in one’s life. One source finds an important point of application for contemporary readers within this passage…

“Many Jews in Paul’s day had a deficient understanding of covenant that reduced their relationship with God to mere externals. This is the tendency of fallen sinners, namely, to think that they are right with the Lord as long as they perform the right rituals or render perfunctory outward obedience. We should never think that we are immune from this temptation. The heart is what is most important to God, so let us put our hearts into our service to Him.” ₍₂₎

So, having now established the sinful state of all humanity in Romans chapter one and the fearsome reality of God’s wrath in Romans chapter two, our author will next proceed to answer some objections in Romans chapter three. But like any good author, Paul will vary his literary style to help maintain his reader’s interest. That will lead to a noticeable shift in his rhetorical approach as we enter chapter three.

The following chapter of Romans will function very much like a modern-day FAQ, or “frequently asked questions” section of a document. In it, Paul will address several challenges to his teachings in a “Q & A” format. But before we enter that portion of Scripture, our study in Romans chapter two will close with a helpful reminder from Romans 2:29: “…you should want praise from God and not from humans” (CEV).

(1) Life Application Study Bible NKJV [Romans 2:28-29] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) The Place of Circumcision (2014, February 11). Ligonier Ministries. https://learn.ligonier.org/devotionals/place-circumcision

“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God” (Romans 2:28-29 ESV).

Our text from Romans 2:28-29 helps explain the following directive from Paul the Apostle to the members of the church that met in the ancient city of Corinth…

“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called” (1 Corinthians 7:18-20).

Paul’s counsel enables us to refocus our attention on the things that really count. For instance, the act of mandating an external requirement for salvation (like circumcision, for instance), is much like the proverbial “slippery slope” when it comes to spiritual matters. Despite our best efforts to merit God’s favor through those efforts, there is always the possibility that we may leave something undone. Such is the nature of salvation by works. In addition to being ineffective, that approach also serves to glorify the person who performs those works as well.

From this perspective, things have remained relatively consistent since Paul first wrote the Epistle to the Romans. For example, many modern-day spiritual traditions teach (or imply) that we can find salvation by following various rules, such as…

• Praying at specified intervals.
• Refraining from eating certain types of food.
• Pursuing various forms of meditation.
• Participating in different types of rituals or ceremonies.

In Paul the Apostle’s era, this approach took several other forms. For instance, some rejected Christ in favor of the Mosaic Law. Others taught that faith in Jesus’ atoning sacrifice was insufficient for salvation, and that circumcision was a mandate as well. Then there were those who promoted various forms of mysticism, stoicism, hedonism, or Gnosticism as the path to salvation. In fact, Paul wrote an entire epistle to address some of those errors. We know that epistle today as the Biblical book of Galatians.

Those who subscribe to these views may feel that Jesus’ atoning death on the cross was ineffective or lacking in some way. But if this were true, then it means that Jesus made a grave error when He said from the cross, “It is finished” (John 19:30).

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God” (Romans 2:28-29).

Although God conferred the ritual of circumcision upon Abraham, the great Old Testament patriarch, that ceremonial observance did not make him righteous in God’s sight. Instead, it was faith that made Abraham right with God. As mentioned earlier, Genesis 15:6 affirms that truth with the following declaration: “Abram believed the LORD, and he credited it to him as righteousness.” So, it was Abraham’s faith that led to “right standing” (or righteousness) with God. That faith was evident long before God instructed him to be circumcised.

Unfortunately, a significant transformation had taken place by the dawn of the first century. By that time, the prevailing view among Israel’s spiritual leadership saw the act of circumcision as a practice that guaranteed divine favor. That belief held that a man was considered righteous before God if he could show an ancestral connection to Abraham along with the external mark of circumcision. However, John the Baptist took issue with that mindset in a rebuke that bears repeating…

“Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Matthew 3:9 NLT).

From a 21st-century perspective, this tells us that the act of being born into a particular family (even a “religious” one), or taking part in a ceremony, ritual, or observance does not make one right with God. One Biblical paraphrase of Romans 2:29 explains God’s true objective in a straightforward manner: “…For God is not looking for those who cut their bodies in actual body circumcision, but he is looking for those with changed hearts and minds” (Romans 2:29 TLB).

True circumcision -the kind that God approves- has no relation to an external set of rules. Instead, true circumcision represents a new attitude toward God through a relationship with Him in Christ. In the words of one commentary…

“Paul points out that being circumcised changes the entire orientation of salvation away from God’s grace to one’s own actions. One who is circumcised in an attempt to gain God’s acceptance is obligated to keep the whole law, which history has abundantly demonstrated no one can do (Rom. 3:10–18).” ₍₁₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New Illustrated Bible Commentary (p. 1526). Nashville: T. Nelson Publishers.

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;” (Romans 2:28).

One commentator has developed a helpful analogy to explain the relationship between external religious observances (like circumcision or baptism), and what those observances are designed to represent…

“Circumcision and baptism do about the same thing that a label on a can does. If the outer label doesn’t match with what is on the inside, something is wrong! If there are carrots inside the can, you can put a label that says ‘Peas’ but it doesn’t change what is inside the can. Being born again changes what is inside the can, and then you can put the appropriate label on the outside.” ₍₁₎

Another source offers the following application…

“Christians might be tempted to think that they are in good standing with God because they’ve been baptized or go to church and participate in the Lord’s Supper. But genuine faith ought to be the reality underneath all these things. We must have a personal trust in Christ and in Christ alone, never looking to these things as though merely participating in external rites were enough. It is Christ who is everything.” ₍₂₎

With this in mind, we should note that Jesus directed some of His harshest criticisms toward those whose “spirituality” was merely “outward in the flesh“…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

Nevertheless, we should pause to make an important distinction in our consideration of these passages. That distinction lies in our definition of hypocrisy. For instance, a “hypocrite” is not someone who commits an isolated sin while he or she is caught in a moment of weakness. Nor is a hypocrite someone who faces various struggles in his or her commitment to live a faithful, sincere, and God-honoring life. Instead, a hypocrite is someone who is knowingly different from what he or she claims to be.

Thus, we can employ the analogy offered by our first commentator to close our study of this verse: we should prayerfully seek God’s empowerment to “change the internal contents” of our lives to ensure that our external labels accurately reflect what we say is inside the can.

(1) Guzik, D. (2025, February 11). Enduring Word Bible Commentary Romans Chapter 2. Enduring Word. https://enduringword.com/bible-commentary/romans-2/

(2) Sproul, R. C. (2024). The Power Of The Gospel: A Year in Romans. [p.56]

“And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?” (Romans 2:27).

Our text from Romans 2:27 echoes the underlying message beneath one of Jesus’ parables…

“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.’ He answered and said, ‘I will not,’ but afterward he regretted it and went. Then he came to the second and said likewise. And he answered and said, ‘I go, sir,’ but he did not go.

Which of the two did the will of his father?” They said to Him, ‘The first.’

Jesus said to them, ‘Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him'” (Matthew 21:28-32).

It’s unlikely that Jesus could have chosen a more offensive comparison for the religious elitists of His day in referencing these tax collectors and harlots. The tax collectors charged exorbitant fees and often lived luxurious lifestyles that were financed by the rates they imposed upon the local populations. People viewed them, along with prostitutes (or harlots), as some of the very lowest members of society.

So why would Jesus make such a comparison? The answer lies in the fact that these tax collectors and prostitutes acted on God’s Word through John the Baptist (see Matthew 3:1-6). Much like the first son in Jesus’ parable, their internal change of mind led to an external change of behavior. However, these religious leaders were much like the second son in Jesus’ parable. They said one thing through their external appearance, but failed to act on what they seemed to represent.

Luke 7:29-30 explains their attitude like this…

“And all who heard John preach– even the most wicked of them– agreed that God’s requirements were right, and they were baptized by him. All, that is, except the Pharisees and teachers of Moses’ Law. They rejected God’s plan for them and refused John’s baptism” (TLB).

In this respect, these tax collectors and harlots were something like the physically uncircumcised individuals referenced in Romans 2:27. They fulfilled the law, so to speak, while those who had the written code and circumcision transgressed the law through their hypocrisy.

“Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?” (Romans 2:26).

Here in Romans 2:26, Paul the Apostle builds upon the previous verse with an important declaration: the absence of a ceremonial religious observance does not prohibit us from approaching God in faith. In the Old Testament period, that meant fulfilling the “righteous requirements of the law.”

As we’ve already seen, no fallible human being (of any background) can fully satisfy the obligations of the Old Testament law. However, this passage reinforces the fact that we cannot rely on a religious ritual, a ceremonial observance, or national identity to find acceptance with God. For instance, Jesus once addressed this idea in response to a question…

“Then they said to Him, ‘What shall we do, that we may work the works of God?’ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent'” (John 6:28-29).

Notice how Jesus’ questioners framed their inquiry in terms of an external work (“What shall we do…”). However, Jesus shifted their focus from an external requirement to an internal requirement, namely, belief in the One whom God has sent. Lest we think this concept is exclusive to the New Testament, the following Old Testament passages underscore the need for an internal mindset that is characterized by genuine love and reverence for God…

“And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord and His statutes which I command you today for your good? … Therefore circumcise the foreskin of your heart, and be stiff-necked no longer” (Deuteronomy 10:12-13, 16).

“’Behold, the days are coming,’ says the LORD, ‘that I will punish all who are circumcised with the uncircumcised— Egypt, Judah, Edom, the people of Ammon, Moab, and all who are in the farthest corners, who dwell in the wilderness. For all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart’” (Jeremiah 9:25–26).

The external act of circumcision was designed to reflect an inner spiritual reality, or a “circumcision of the heart,” to amend a phrase from the Old Testament passages quoted above. Thus, God rejects those who adopt an external appearance of spirituality without the underlying qualities of faith and belief.

“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision” (Romans 2:25).

All nations feature roadways that limit the maximum speed of the motor vehicles that travel those roads. However, every nation also features its share of motor vehicle drivers who routinely ignore those limits. If law enforcement apprehends any of those speeding drivers, their knowledge of the posted speed limit offers no value in itself. In fact, their knowledge of the speed limit only serves to increase their guilt, for they knew the law, but failed to keep it.

In a similar manner, there is little value in possessing God’s Word if one fails to read it and act upon it. Much like Paul the Apostle’s argument here in Romans 2:25, it was a great advantage for the people of Israel to have access to God’s Law. But that advantage was invalidated if they failed to act upon it. In fact, their guilt was compounded by the fact that they possessed God’s Law but failed to keep it.

We will close our brief look at this verse with some contemporary applications from this passage…

“Paul is arguing against a view commonly held among the Pharisees that because they were the physical descendants of Abraham, they were redeemed; they didn’t need repentance as displayed in the baptism of John. Some assumed that because they were circumcised, they were therefore saved. But that idea was negated by the prophets in the Old Testament who talked about the remnant who would be saved and the children of promise who would be saved, and that not all the descendants of Abraham would, in fact, be saved. Paul makes it abundantly clear that even among the Jews, circumcision did not guarantee redemption…

Of course, the same problem arises with respect to baptism. Some believe that baptism in itself saves; the same error that occurred in the Old Testament with respect to circumcision is often repeated by Christians today. New Testament baptism is the sign of the covenant of God’s promise, but the content of that promise rests on the exercise of faith, just as in the old covenant the content of the promise signified by circumcision rested on the exercise of faith.” ₍₁₎

“If you have been trusting in your baptism, If you have been trusting in your confirmation, If you have been trusting in your church membership, or your knowledge of the Bible or doctrine, or in your generous stewardship, If you have been trusting in your Christian upbringing, If you have been trusting in anything other than Jesus Christ and his death upon the cross in your place, throw whatever it is completely out of your mind. Abandon it. Stamp upon it. Grind it down. Dust off the place where it lay. Then turn to Jesus Christ alone, and trust him only” ₍₂₎

Image Attribution: Maximum 50” by djhsilver, CC BY 2.0

(1) Sproul, R. C. (2023). What Are the Sacraments? [p.51]

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.256]

“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision” (Romans 2:25).

This reference to circumcision is rooted in the Biblical account of God’s directive to Abraham: “This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you” (Genesis 17:10-11).

That commandment references the penile skin covering known as a foreskin. The word “circumcise” literally means “to cut around,” and circumcision refers to the act of removing that external fold of skin. This practice is in keeping with the covenantal agreement God established with Abraham (then known as Abram) as detailed earlier in Genesis chapter twelve.

In that portion of Scripture, God spoke to Abram and said, “I will make you a great nation; I will bless you And make your name great; And you shall be a blessing” (Genesis 12:2). So, this passage documents God’s intent to build a large population group through Abraham’s lineage. That genetic legacy explains why the sign of that covenant involved the reproductive organs. It also explains why Abraham and his male descendants received a physical indicator of God’s covenant, while their marital partners were not subject to any requirements.

Circumcision had value as a symbol of that covenant, for it served as a reminder to the people of Israel that they were separated unto God. However, the physical act of circumcision didn’t necessarily reflect the sincerity of one’s faith. The external ritual of circumcision was profitable if one kept the law, but it became a meaningless exercise for the faithless who broke it. In that instance, there was little to distinguish the circumcised person from the uncircumcised populations of the surrounding nations who cared little for God or His ways.

However, circumcision also had testimonial value as well. You see, the external rite of circumcision furnished evidence to prove that one was a member of the covenantal community of Israel. Therefore, no one among the circumcised could rightfully claim ignorance of the need to follow the good example set by Abraham, their spiritual and biological forefather. As we’ll see when we reach Romans chapter four, we can summarize that example in one brief, but powerful statement: “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness” (Romans 4:3).

“For ‘the name of God is blasphemed among the Gentiles because of you,’ as it is written” (Romans 2:24).

It may be said that everyone functions as a teacher in some way. Some teach us what to do, while others teach us what not to do.

Our text from Romans 2:24 serves as a case in point by highlighting the end result of spiritual hypocrisy. One version of this passage expresses this idea in a forthright manner: “You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB). It should go without saying that this is a path we should seek to avoid.

This quotation from Romans 2:24 is apparently rooted in God’s indictment of His people through the pen of the Old Testament prophet Ezekiel…

“I scattered them to many lands to punish them for the evil way they had lived. But when they were scattered among the nations, they brought shame on my holy name. For the nations said, ‘These are the people of the Lord, but he couldn’t keep them safe in his own land!’ Then I was concerned for my holy name, on which my people brought shame among the nations” (Ezekiel 36:19-21).

Thus, it is important to consider how our choices and decisions will ultimately reflect upon our relationship with Christ. With this in mind, we should strive to live in a manner that does not offer any reasonable cause for criticism against Him.

In addition, God-honoring conduct can help secure the right to be taken seriously whenever we engage in discussions pertaining to spiritual matters. As we’re reminded in the New Testament book of Colossians, “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5 NIV, see also 1 Thessalonians 4:11-12). The Apostle Paul offered similar guidance to the church at Philippi…

“Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27 NIV).

To borrow another Biblical illustration, the life of someone who claims to follow Christ is much like a piece of literature that is seen and read by everyone. Those who read the “text” of our lives will gain an accurate or inaccurate assessment of God, depending on our conduct. Therefore, we should prayerfully ensure that others learn the right things about God whenever they look to our example.

Image Attribution: Halfwitty, CC BY-SA 4.0, via Wikimedia Commons, via Wikimedia Commons

“You who make your boast in the law, do you dishonor God through breaking the law?” (Romans 2:23).

Even though the world has changed since Paul the Apostle authored this epistle to the Romans, there is one element that remains unchanged: people often form opinions regarding Jesus Christ based on the actions and behaviors of those who profess to represent Him. Therefore, our text from Romans 2:23 should prayerfully motivate us to ensure that our attitudes and behaviors align with the things we profess to believe.

For instance, there are some who may look upon the conduct of those within the church and find an excuse to criticize the God they claim to serve. Our study of the following verse in Romans 2:24 will explore that unfortunate reality at greater length. But in the meantime, it’s important to note a relevant truth: the secular world is often highly skilled in identifying “religious” individuals who are not what they seem.

Consider how Jesus emphasized the relationship between “knowing” and “doing,” in the following passage from John 14:21-24…

“‘Those who accept my commandments and obey them are the ones who love me. And because they love me, my Father will love them. And I will love them and reveal myself to each of them.’ Judas (not Judas Iscariot, but the other disciple with that name) said to him, ‘Lord, why are you going to reveal yourself only to us and not to the world at large?’

Jesus replied, ‘All who love me will do what I say. My Father will love them, and we will come and make our home with each of them. Anyone who doesn’t love me will not obey me. And remember, my words are not my own. What I am telling you is from the Father who sent me’” (NLT).

1 John 5:3 adds, “We show our love for God by obeying his commandments…” (CEV). Therefore, it should not surprise us if others highlight the apparent discrepancies that may exist in the financial practices, recreational pursuits, interpersonal relationships, entertainment preferences, social media activities, and spiritual convictions of those who claim to follow Christ.

Our modern-day world has developed an adage that contains an element of truth: “When people show you who they are, believe them.” ₍₁₎ On one hand, this saying encourages us to adopt a wise and realistic view of others that sees them as they are, and not how we wish them to be. Nevertheless, that adage does not go far enough, for it fails to acknowledge Jesus’ ability to transform the lives of those who seek Him in faith.

In light of this, we must amend that saying to acknowledge Jesus’ ability to build us into the people we are meant to be in every area of life: “When people show you who they are, believe them, and pray that Christ would transform them into the people they should be” (1 Corinthians 6:11).

(1) Attributed to American poet and author Maya Angelou