Romans 3:1-20
The Validity of Recognizing the Guilt of the Jews
(Concluding that the Jews are guilty does not contradict the truths of their being called and the faithfulness of God.)
The overall argument of Romans 3:1-20 is that a conclusion of the guilt of the Jews does not contradict the truths of their being called and the faithfulness of God. The Jews were to respond to God by faith and not by the letter of the Law.
Paul first affirms the advantage of the Jews in having the words of God. Then he asserts their unbelief and charges them with sin.
In Romans 3:1, Paul asks, ‘Then what advantage does the Jew have? Or what is the benefit of circumcision?’
Here we see Paul continues to address Jewish criticism of the gospel.
Paul shows that the gospel does not denigrate the Jews and circumcision. He affirms the advantage of the Jews in possessing the Law and circumcision.
We see Paul answering another objection in Romans 3:3-4. Here, Paul makes clear that a recognition of Jewish unbelief does not imply that the faithfulness of God has been nullified.
He again answers the Jews in Romans 3:9 in stating that the Jews are not better than the Gentiles. The Law proclaims the Jews to be sinful.
Paul then establishes the sin/guilt of the Jews in Romans 3:10-18 in quoting the testimony of Scriptures regarding the Jews.
Study of Romans 3:1-20
The Validity of Recognizing the Guilt of the Jews
1. The gospel recognizes the privilege of being a Jew – vv. 1-2
2. Recognizing the unfaithfulness of the Jews does not detract from the faithfulness of God – vv. 3-8
3. The Jews are not better than the Gentiles and the Law proclaims the Jews to be sinful – vv. 9-20
Verse Study:
vv. 1-2
The gospel recognizes the privilege of being a Jew
v. 1
Paul asks whether there is any value in God taking the Jews as His people and giving then the sign of circumcision?
Paul continues to address Jewish criticism of the gospel.
Paul’s question arises from the truth that he established in Romans 2:
Despite their sacred heritage, the Jews will face God’s wrath at the judgment because of their breaking of the Law.
v. 2
Paul’s answer to the question he raised is that the gospel does not denigrate the heritage of the Jews.
There is a recognition of the great privilege they have. Of first importance was their being entrusted with the words of God.
(The problem is not with the heritage itself.
It is their failures of faith and obedience.
Paul says in Romans 10: 3:
For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.
They were looking to the possession of the Law and to circumcision as that which justify them.
They were requiring these of the Gentiles also for justification.)
The gospel recognizes that the word of God was given to the Jews. It acknowledges that God chose the Jewish nation to be a people for Himself.
(It recognizes that God arranged that the Saviour would come through the Jewish nation.)
vv. 3-8
Recognizing the unfaithfulness of the Jews does not detract from the faithfulness of God.
v. 3
With the acknowledgement of the advantage the Jew has, an objection is raised as to whether the ‘faith of a person’ can be a standard for righteousness.
Since it is acknowledged that the Jews were entrusted with the words of God, would not a charge of unbelief imply that God’s faithfulness would be made inoperative?
The idea is that we are now attributing unrighteousness to Jewish unbelief toward the word of God with which they have been entrusted. This means we are recognizing that God’s faithfulness can be thwarted. What He promises is not fulfilled to those to whom He has entrusted His word.
v. 4
Paul’s exclamation expresses the meaning of do not ever entertain this idea.
It should rather be found that every man is a liar than that God should be found not true to His words.
Paul quotes Psalm 51:4 to show that God is recognized as ever righteous and without blame.
The unbelief of some of them does not detract from His faithfulness.
(The Jews’ lack of faith and obedience fails to meet the required response to the covenant.)
From Paul’s assertion of the faithfulness of God, comes 2 spurious derivations. These come from the imaginary opponent. Paul denounces their derivations.
v. 5
a. First spurious derivation:
Man’s unrighteousness puts in good light God’s righteousness. Then isn’t God unrighteous when He pronounces wrath against unrighteousness?
Paul specifies that he is not speaking for himself. He is just stating the argument that an objector would raise to his assertion of God’s faithfulness.
v. 6
Paul again exclaims with the expression, meaning, ‘do not ever entertain this idea’.
He argues from what would be the reality that will exist. God will judge the world. His role establishes the fact of His righteousness. He has to be righteous otherwise He would not be able to judge.
v. 7
b. Second spurious derivation:
Paul brings up another spurious derivation of his imaginary opponent. It is something supposedly derived from Paul’s point but raised to disprove his answer.
God who proclaims truth has more glory for this, when seen in contrast with the lies of a man.
Then that man should not be regarded as a sinner.
v. 8
Paul picks up another comment which is similar to the preceding comment, however, which is more extreme.
The comment is, ‘Let us do evil that good may come.’
Not only is it more extreme, it is even attributed to Paul and his companions.
The comment is so obviously wrong and also involves making a false accusation against Paul that he does not bother to reply. He simply pronounces condemnation against them.
vv. 9-20
The Jews are not better than the Gentiles and the Law proclaims the Jews to be sinful
v. 9
The Jew presses the idea of their having an advantage in being a Jew. Since they were entrusted with the words of God, are they not better?
Paul here, includes himself with the Jews, in declaring that the Jews are not better than the Gentiles.
He refers back to what he had written where he charged both Gentiles and Jews with sin.
vv. 10-12
Paul proves his point by referring to the Scriptures. He draws from Psalms 14:1-3 and 53:1-3 which testify:
– that no one is righteous;
– no one understands and they do not seek God;
– they have become worthless and no one does good.
In Romans 3:13-18, Paul quotes a series of Scriptures that testify of the wrongdoings of the Jews.
v. 13-18 (NASB)
v. 13
“THEIR THROAT IS AN OPEN GRAVE,
WITH THEIR TONGUES THEY KEEP DECEIVING,”
From Psalm 140:3 –
“THE VENOM OF ASPS IS UNDER THEIR LIPS”
From Psalm 5:9
v. 14
“THEIR MOUTH IS FULL OF CURSING AND BITTERNESS”
From Psalm 10:7
vv. 15-17
“THEIR FEET ARE SWIFT TO SHED BLOOD,
DESTRUCTION AND MISERY ARE IN THEIR PATHS,
AND THEY HAVE NOT KNOWN THE WAY OF PEACE.”
From Isaiah 59:7-8
v. 18
“THERE IS NO FEAR OF GOD BEFORE THEIR EYES.”
From Psalm 36:1
v. 19
Paul states that when the Law speaks, in this case, in testifying of the guilt of man, it is speaking particularly to those under the Law, that is, the Jews.
The Gentiles without God are guilty. The Jews are the ones that mistakenly think they are righteous. But the Law authoritatively testifies of their guilt.
Hence all have no defense. They have to answer to God.
v. 20
Paul reiterates what he had already stated. No one shall be justified by the works of the Law. Rather through the Law is the knowledge of sin.
Conclusion
Paul’s point in Romans 3:1-20 was not simply that the Jews were unrighteous.
In the first section, verses 1-2, he acknowledged their calling by God and that they were entrusted with the word of God.
In the second section, verses 3-8, he makes the point that an attempt to attribute unbelief to the Jews does not attribute unfaithfulness to God.
In the third section he reiterates that the Jews are unrighteous and gives scriptural testimony on this point.
Paul shows in Romans 3:1-20 that a conclusion that the Jews are unrighteousness does not contradict the truths of their being called and the faithfulness of God.