But What About?

Alan Gerling

Letter to the Romans • Sermon • Submitted a year ago • Presented a year ago • 37:28

Romans 3:1–8

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Announcements

Before I get started today, I have some quick announcements. One of my roles here at Grace is the Pastoral Liaison to the Deacon/Deaconess board. The Deacon/Deaconess board’s ministry is really focused on helping to care for the needs of the congregation, both physical and spiritual. One of the ways the Deacon/Deaconess board helps to care for physical needs is through a benevolence fund, which we call our Fellowship Fund. This Fund is separate from the general and partner budgets of the church, and is totally funded through the generous gifts of the folks at Grace. With this fund, we help folks in need with things like hospital bills, help paying a bill or two, helping folks out with meals, and things like that. The last time we talked about this fund was at the beginning of the pandemic, before the shutdowns happened, as we anticipated greater needs because of the looming pandemic. The church was so generous responding to that call, that we have really not needed to mention the Fellowship Fund again. However, that fund is finally starting to run a little low, and so the Deacon/Deaconess committee asked me if I would highlight it before my sermon today. I want to highlight the fund for two specific reasons. First, if you would like to give to that fund, you can do so by making a note on the memo line of your check for Fellowship Fund, or if you are giving online, you simply need to select the Fellowship Fund as the designation for your gift. The second reason I want to highlight this fund is for folks who might be sitting here this morning who need help, and don’t know that the church has this fund to help you out. If that sounds like you this morning, please chat with one of the pastors, or contact the church office and we can put you in touch with the Deacon/Deaconess board.

Sermon Illustration

So, this morning, we will be continuing our series in Romans, and will be in Romans 3:1-8. This passage is commonly referred to as one of the most difficult passages in Romans, and Martyn Lloyd-Jones considered it one of the most difficult passages in the whole Bible. No pressure!

So, each week when Pastor Bill preaches, he starts with a sermon illustration to help prime you all for the main idea of the sermon. I feel like the perfect sermon illustration was right there, but I couldn’t land the plane this week. You see, if I was going to sum up this week’s passage in just a few words, it would be that God’s faithfulness is not affected by our faithlessness. So, it seems like there is a touchdown of a sermon illustration buried in this week’s sports news. Something about Oregon and Washington’s faithlessness to the Pac12. Maybe something about our faithfulness as K-State fans being unaffected by the faithlessness of the Pac12 schools. Even worse, I joked about this when I started writing this sermon, and things were looking shaky for the 10 schools in the Pac12, but by the time I finished the sermon, I had to scroll back up because there were only 4 schools left. So, an excellent illustration of faithlessness, but not a lot of faithfulness in there! Alas, since I was unable to come up with a memorable sermon illustration, we’ll have to dive right into the text this morning, so if you would please join me this morning in Romans 3. We will be considering verses 1-8.

I’m reading this morning from the CSB:

Romans 3:1–4 CSB

So what advantage does the Jew have? Or what is the benefit of circumcision? Considerable in every way. First, they were entrusted with the very words of God. What then? If some were unfaithful, will their unfaithfulness nullify God’s faithfulness? Absolutely not! Let God be true, even though everyone is a liar, as it is written: That you may be justified in your words and triumph when you judge.

Romans 3:5–8 CSB

But if our unrighteousness highlights God’s righteousness, what are we to say? I am using a human argument: Is God unrighteous to inflict wrath? Absolutely not! Otherwise, how will God judge the world? But if by my lie God’s truth abounds to his glory, why am I also still being judged as a sinner? And why not say, just as some people slanderously claim we say, “Let us do what is evil so that good may come”? Their condemnation is deserved!

What was the point?

We’re coming into this passage this morning on the heels of Romans 2, which has torn down the idea that the Jews were justified by the law. More importantly, at the end of Romans 2, as Pastor Bill preached last week, what is important is not whether a person has the outward sign of the covenant through circumcision, but rather what is important is what is going on in the heart. Pastor Bill closed last week by pointing out that religious symbols are helpful when used as a sign of our faith, and unhelpful when used as a substitute for faith. Paul then concluding that argument anticipates the Jewish response,

Romans 3:1 CSB

So what advantage does the Jew have? Or what is the benefit of circumcision?

Commentators have discussed with this passage whether in this paragraph, Paul is simply using hypothetical arguments? One commentator suggested that Paul the Jew is arguing with Paul the Gentile here. A few commentators suggested what I think is probably the most likely reason for the way Paul structured this section answering objections to what he has said. Paul had been teaching in the synagogues this very message, and so he would have been interacting with Jews who would have been raising the very objections he considers here in this passage.

And the first objection to Paul’s teaching that it’s the inward that matters, not the outward, is, “Why bother being a Jew in the first place?” Like, why did we go through all of this? Why were we even called as a people if there is now seemingly no benefit to being God’s chosen people.

And so Paul answers this question. What is the advantage, what is the benefit.

Romans 3:2 CSB

Considerable in every way. First, they were entrusted with the very words of God.

What was the point?

Paul’s first advantage for the Jew is that they were entrusted with the words of God. They had a head start. While the world was lost in darkness, God called out a people, revealing Himself to them through His Word told to Moses, the prophets, and so on.

Do we take God’s Word for granted? Let me put it another way. Do you treat God’s Word like something to be cherished and treasured, or just take it for granted. Is reading the Bible a joy or is it a chore? What an advantage you have in front of you with God’s Word. How exhausting it must be for atheists and agnostics and the like to be confronted by the mysteries of the universe and have to try to figure it all out by themselves.

With the Gentiles, as Paul was preaching the Gospel of Jesus Christ, he was starting from scratch. With the Jews, they already knew God from His Word. They were people of the promise. They had seen His faithfulness through all generations, from Abraham, to Isaac, to the people He brought out of Egypt, to the line of Davidic kings. He was faithful to His word when He disciplined His people in the exile, and faithful when He restored them to the land. And most importantly, He was faithful to bring His promises to fulfillment in the person and work of Jesus Christ. The Jews had a front row seat to it all. They had the witness of God’s Word showing His great and mighty deeds. They had the promise of salvation. God promised to save His people.

But What About?

But what about those who rejected Him?

Romans 3:3–4 CSB

What then? If some were unfaithful, will their unfaithfulness nullify God’s faithfulness? Absolutely not! Let God be true, even though everyone is a liar, as it is written: That you may be justified in your words and triumph when you judge.

God promised salvation to His people, and some of His people, Paul included, were indeed saved as God promised. But a large number of God’s chosen people rejected their Messiah. As Paul talked about in the previous chapter, many Jews outwardly bore the sign of the covenant in circumcision, while inwardly, they were as those who were uncircumcised, not trusting God, but instead trusting the law to save them.

What Paul points out then in this passage, is a reminder that God doesn’t just promise salvation, but He also promises judgment. So, if some Jews reject God’s salvation, they are inviting His judgment. Their unfaithfulness can in no way affect God’s faithfulness.

Paul cites Psalm 51 here to help make his point. This Psalm is David pouring out his heart in repentance after his sin. In context, David says in Psalm 51,

Psalm 51:3–4 CSB

For I am conscious of my rebellion, and my sin is always before me. Against you—you alone—I have sinned and done this evil in your sight. So you are right when you pass sentence; you are blameless when you judge.

In the Psalm, David is acknowledging that at the root of the matter, his sin was against God. And that God, in judging, and disciplining David for that sin, is not somehow going back on His covenant with David. Rather, Paul seems to be highlighting the fact David’s sin provided an opportunity to display God’s justice.

So, this is where Paul goes with his argument here. Our (in this case David’s) unrighteousness highlights God’s righteousness. If God were to simply give all Jews a pass, regardless of their acceptance of Jesus Christ as the Messiah, then there is no need for a Messiah. Instead, their unrighteousness and unfaithfulness displays how God is faithful and righteous in all circumstances. Is your head spinning a bit? I think Paul knows it, because he keeps trying to clarify. And here is where we struggle a bit because we are using an English translation of a Greek text. And do you know what was missing from the Greek letters of Paul? Punctuation!

Punctuation is Important!

As we all know, punctuation in English is very important to understanding meaning. Let me give a couple examples here to start us out.

I love cooking my family and my pets.

Awkward. And … psychotic.

I love cooking, my family, and my pets.

Much better. Also notice how important the Oxford comma is for understanding meaning. Don’t be like those heathens who rage against the Oxford comma.

Or consider this sentence, and think about how you change the meaning with the addition of two punctuation marks.

Woman without her man is nothing.

Here are two ways you could take this sentence:

Woman: without her, man is nothing.

Woman, without her man, is nothing.

So, in the scope of history, punctuation is actually a newer concept, and the original Greek New Testament did not have punctuation. Instead, the Greek itself gave direction to how the text was to be read and understood. That said, our addition of punctuation is not always a given from the original text. Every one of you here has a commentary every time you open up your English (and other languages) translation of Scripture. There was a committee that sat down and worked through the original text, deciding on the best way to communicate the meaning of the original languages to modern language. So in this text we have a host of punctuation choices that tell us a bit about how the translators understand the original Greek of this middle section. So, let me just show you an example. Here is verse 5 in the Christian Standard Bible:

Romans 3:5 CSB

But if our unrighteousness highlights God’s righteousness, what are we to say? I am using a human argument: Is God unrighteous to inflict wrath?

Here’s the same verse from the English Standard Version:

Romans 3:5 ESV

But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.)

How about the NASB?

Romans 3:5 NASB95

But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.)

The New King James?

Romans 3:5 NKJV

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

Each of these versions has made interpretive decisions about what this text is saying, particularly the parenthetical statement. The CSB perhaps was the most dramatic in reordering the sentence and not using parenthesis, but instead using a colon to try to help the English reader understand what Paul is saying.

Does God’s Justice Make Him a Liar?

Let me try to draw out this argument for you.

Our unrighteousness —> Displays God’s righteousness

God’s righteousness —> Results in God’s judgment

Therefore, what Paul is arguing against is the idea that because God’s righteousness is displayed in contrast to our unrighteousness, how can his judgment of our unrighteousness be just? In other words, the ultimate act of justice was displayed at the cross of Jesus Christ. Not only that, but the cross displayed God’s glory and mercy for all to see, because He gave His only son, Jesus Christ, to die not for the unrighteous, but for sinners like you and me. If we weren’t sinners, He would not have had to send His son, and Jesus would not have needed to die on the cross, so God’s grace and mercy wouldn’t have been on full display.

So, Paul asks, is God unrighteous to inflict wrath? Here’s Paul’s answer:

Romans 3:6 CSB

Absolutely not! Otherwise, how will God judge the world?

Remember, Paul is talking here about whether the unrighteousness of Jews who reject Jesus invalidates the righteousness of God. No! God has to judge unrighteousness among the Jews, otherwise, He could not judge the unrighteousness of the world! God is always faithful, and He is always consistent. He is the righteous judge. You either get all justice, all the time, or no justice ever. Everyone gets eternal peace in heaven, no matter their acceptance of God or their rejection of Him. Love wins! Except that the idea of universalism doesn’t hold up very long when you start to look around the world at the grave injustices and evil that is happening each and every day. We are built to crave justice. There are those who certainly have rejected that justice, but even they have a perverted understanding of and craving for their own kind of justice. No, justice must happen. There are two options. Either you can take the judgement for your sins on yourself, or you can trust in Jesus Christ, who bore the wrath of God for your sins on the cross.

What will it be? God will judge the world. Justice will be served. Are you ready for His judgment? If not, I implore you this morning to look to Jesus Christ, and trust Him for your salvation even this morning. If you want to know more about what it means to trust Jesus Christ this morning, I would love to talk with you, or Rich, who prayed earlier will be down front over by the organ. We would love nothing more than to talk to you about the freedom Jesus Christ offers you today.

But what about?

But wait a second, Paul’s listeners might ask. If you’re saying that unrighteousness displays God’s righteousness, then isn’t my unrighteousness a good thing? Why wouldn’t Christians sin all the more so that God’s grace may abound.

Romans 3:7–8 CSB

But if by my lie God’s truth abounds to his glory, why am I also still being judged as a sinner? And why not say, just as some people slanderously claim we say, “Let us do what is evil so that good may come”? Their condemnation is deserved!

So, Paul asks, if God’s truth is proved by my lie, then isn’t my lie a good thing? If that sounds absurd, it is, but Paul is answering what he has been hearing. Apparently some Jews have been saying that the Christian message is, “Let us do what is evil so that good may come.”

This isn’t the only time in Romans that Paul has to confront this line of thinking. In Romans 6, he says:

Romans 6:1–2 CSB

What should we say then? Should we continue in sin so that grace may multiply? Absolutely not! How can we who died to sin still live in it?

The Antinomian Theory

In both this passage, and in the passage in Romans, Paul is responding to a view we call antinomianism. Anti meaning against, nomian meaning law. In other words, antinomianism suggests that justification by faith alone implies permission to live lawlessly. If we bring nothing to our salvation, and it is only by the blood of Christ that we are saved, then what does it matter if we sin or not? Why shouldn’t I be unfaithful in my marriage? I have a savior in Christ who was perfectly faithful to His Bride, the church, with his blood at the cross. Why shouldn’t I cheat my customers out of money? My lies are covered by the truth of Jesus Christ. Why shouldn’t I gamble with my money? My greed has been covered by Jesus Christ who had no regard for Himself, but gave Himself up at the cross.

Why shouldn’t I keep my sin? You see, in Romans 3, and Romans 6, Paul is answering this objection from both sides. Here in Romans 3, he’s answering the Jews that accuse Christians of believing the antinomian position. In Romans 6, he’s answering Christians who argue that their salvation in Christ is a license, and indeed, encouragement to sin.

In this passage, Paul simply condemns those who would deliberately misconstrue the Gospel. In Romans 6, he gives a fuller answer that we will visit later when we get to that part of Romans. But, I think both directions of accusation, both the Jewish misunderstanding Paul is addressing here, and the Christians Paul is addressing in Romans 6 make the same fundamental misunderstanding of sin and the law. Matter of fact, it’s the same fundamental lie that Satan told to Eve in the Garden.

Here is the lie:

law = bondage

sin = freedom

See, Satan wants you to believe that righteousness is bondage. Faithfulness to your spouse is bondage. Integrity in business is bondage. Faithful stewardship of resources is bondage. Satan wants you to think that freedom is found in sin. Adultery is freedom. Free love! Just like the hippies preached. Unrestrained sex is liberation, he says. Satan wants you to think that freedom is found in the accumulation of wealth, and if you have to lie, or cheat, or risk losing it all to gain wealth, then you should go for it.

Here’s the problem. Satan, the father of lies, deliberately made it backwards. He insinuated to Eve that the one law God gave to not eat the fruit was bondage, and that if she just would take a bite, she could be free. Instead, Adam and Eve had all the freedom in the world under God’s care, provision, and law. In taking the bite, she introduced the bondage of sin.

Here’s how this should look:

law = freedom

sin = bondage

Do you see, the law is freedom. God wants what is best for you. He loves you. Sin enslaves. Take a look at the culture around us in America. The culture in America has accelerated its decline into secularism. Along with that, there has been an increasing “freedom” to do whatever makes you “happy.” Question. Are people generally more happy, or less happy? According to a 2019 report from the American Psychological Society, from 2009 to 2017 (so we’re talking pre-pandemic), there was a 63 percent increase in people ages 18 to 25 reporting symptoms consistent with major depression. There was a 71 percent increase in young adults experiencing serious psychological distress in the same time period. During the same time period, there was no statistical change in the rate of depression among older adults, and there was actually a slight decrease in psychological distress in adults over 65 in that same window of time. I think that the simultaneous rise of the young people with no religious affiliation (the “nones”) and the increase in unhappiness in those same young people are tied together. Are you miserable in your sin? That shouldn’t be a surprise.

So antinomian idea that believers can happily wallow in sin swallows the lie from Satan hook line and sinker. Absolutely not! Paul declares emphatically.

Romans 3:8 CSB

And why not say, just as some people slanderously claim we say, “Let us do what is evil so that good may come”? Their condemnation is deserved!

You see, why would people who have been freed from bondage return to their chains? It’s like if Charles Wesley had written in his hymn, My chains fell off, my heart was free, I rose, went forth.... and then realized that the chains were actually kind of comfy, so I went back into the darkness where I was comfortable. No! My chains fell off, my heart was free. I rose, went forth and followed Thee.

Or as Paul says in Romans 6:2-5:

Romans 6:2–5 (CSB)

… How can we who died to sin still live in it? Or are you unaware that all of us who were baptized into Christ Jesus were baptized into his death? Therefore we were buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life. For if we have been united with him in the likeness of his death, we will certainly also be in the likeness of his resurrection.

Are you living like one who is free this morning? You are saved by grace from the bondage of sin to freedom in Christ. Take hold of that promise and don’t let go. Our God is faithful, and He won’t let go either.

So many had put their trust in the wrong thing. They had put their faith in the symbol of the covenant, and not in the One who covenanted with them. Yet, God is faithful.