GOD JUSTIFIED, THOUGH MAN BELIEVES NOT
NO. 2255
INTENDED FOR READING ON LORDS-DAY, MAY 8TH, 1892,
DELIVERED BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE, NEWINGTON,
ON LORDS-DAY EVENING, AUGUST 31ST, 1890.For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. Romans 3:3,4.
THE seed of Israel had great privileges even before the coming of Christ. God had promised by covenant that they should have those privileges; and they did enjoy them. They had a revelation and a light divine, while all the world beside sat in heathen darkness. Yet so many Jews did not believe, that, as a whole, the nation missed the promised blessing. A great multitude of them only saw the outward symbols, and never understood their spiritual meaning. They lived and died without the blessing promised to their fathers. Did this make the covenant of God to be void? Did this make the faithfulness of God to be a matter of question? No, no, says Paul, if some did not believe, and so did not gain the blessing, this was their own fault; but the covenant of God stood fast, and did not change because men were untrue. He remained just as true as ever; and he will be able to justify all that he has said, and all that he has done, and he will do so even to the end. When the great drama of human history shall have been played out, the net result will be that the ways of God shall be vindicated notwithstanding all the unbelief of men.
EXPOSITION
ROMANS 3
Verse 1.
What advantage then hath the Jew? Or what profit is there of circumcision?
If, after all, both Jew and Gentiles were under sin, what advantage had the Jew by the covenant under which he lived? Or what was the benefit to him of the circumcision which was his distinctive mark?
2.
Much every way: chiefly, because that unto them were committed the oracles of God.
The Jews were Gods chronicle-keepers. They had to guard the holy Books, the oracles of God. They had also to preserve the knowledge of the truth by those divers rites and ceremonies by which God was pleased to reveal himself of old time.
3.
For what if some did not believe? Shall their unbelief make the faith of God without effect?
Did he not, after all, bless the Jews though among them were unbelievers? Could it be that their unbelief would turn God from his purpose to bless the chosen people? Would their want of faith affect Gods faithfulness?
4.
God forbid: yea, let God be true, but every man a liar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou are judged.
However faithless men might be, God was still true and faithful. Paul quotes the Septuagint, which thus renders Davids words.
5.
But if our unrighteousness comment the righteousness of God, what shall we say?
If it so turns out, that even mans sin makes the holiness of God the more illustrious, what shall we say?
5.
Is God unrighteous who taketh vengeance? (I speak as a man)
Paul spoke as a mere carnal man might be supposed to speak. If ever we are obliged, for the sake of argument, to ask a question which is almost blasphemous, let us do it very guardedly, and say something to show that we really do not adopt the language as our own, just as Paul says, I speak as a man. If the very sin of man is made to turn to the glory of God, is God unjust in punishing that sin?
6.
God forbid: for then how shall God judge the world?
God will judge the world; and he does judge the world even now. There are judgments against nations already executed, and recorded on the page of history. If God were unjust, how could he judge the world?
7.
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
If God has even turned the opposition of evil men to the establishment of his truth, as he has often done; why, then, are men punished for it? These are deep, dark questions, which come out of the proud heart of man, and Paul ventures to answer them.
8.
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? Whose damnation is just
We never said, we never even thought, that we might do evil that good should come; nay, if all the good in the world could come of a single evil action, we have no right to do it. We must never do evil with the hope of advancing Gods cause. If God chooses to turn evil into good, as he often does, that is no reason why we should do evil; and it is no justification of sin. The murder of Christ at Calvary has brought the greatest possible benefit to us; yet it was a high crime against God, the greatest of all crimes, when man turned deicides, and slew the Son of God.
10.
What then? Are we better than they? No, in no vain: for we have before proved both Jews and Gentiles, that they are under sin; as it is written.
Paul had already proved in the Epistle that both Jews and Gentiles were guilty before God. Now he quotes a set of texts from Israels own holy Books, to show the universal depravity of men. Notice how he rings the changes on the words all and none.
11.
There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
This is the character of all unregenerate men. It is a true description of the whole race of mankind, whether Jews or Gentiles. In their natural state, there is non righteous . . . there is none that seeketh after God . . . there is none that doeth good, no, not one.
13.
Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips:
Paul does not use flattering words, as those preachers do who prate about the dignity of human nature. Man was a noble creature when he was made in the image of God; but sin blotted out all his dignity.
14.
Whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law:
The Jews are comprehended here, for they are specially under the law. The whole chosen seed of Israel, highly privileged as they were, are described in these terrible words that we have been reading, which Paul quoted from their own sacred Books.
19.
That very mouth may be stopped, and all the world may become guilty before God.
That is the true condition of the whole world, guilty before God. This is the right attitude for the whole human race, to stand with its finger on its lip, having nothing to say as to why it should not be condemned.
20.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
All the law does, is to show us how sinful we are. Paul has been quoting from the sacred Scriptures; and truly, they shed a lurid light upon the condition of human nature. The light can show us our sin; but it cannot take it away. The law of the Lord is like a looking-glass. Now, a lookingglass is a capital thing for finding out where the spots are on your face; but you cannot wash in a looking-glass, you cannot get rid of the spots by looking in the glass. The law is intended to show a man how much he needs cleansing; but the law cannot cleanse him. By the law is the knowledge of sin. The law proves that we are condemned, but it does not bring us our pardon.
22.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon them that believe:
We have no righteousness of our own; but God gives us a righteousness through faith in Christ; and he gives that to everyone who believes.
23.
For there is no difference: for all have sinned, and come short of the glory of God;
There are degrees of guilt; but all men have sinned. There is no difference in that respect, whatever gradations there may be in sinners.
24.
Being justified freely by his grace through the redemption that is in Christ Jesus:
Dear hearers, are you all justified, that is, made just, through the redemption that is in Christ Jesus? You are certainly all guilty in the sight of God; have you all been made righteous by faith in the redemption accomplished on the cross by Christ Jesus our Lord? I beg you to consider this question most seriously; and if you must truthfully answer, No, may God make you tremble, and drive you to your knees in penitence to cry to him for pardon!
25.
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
God holds back the axe which, were it not for his forbearance, would cut down the barren tree. He still forbears, and he is ready to pardon and blot out all the past if you will but believe in his dear Son.
27.
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him who believeth in Jesus.
Where is it? It is to be found in a great many people. It is common enough; but where ought it to be? Where does it get a footing? It is shut out/ There is no room for boasting in the heart that receives Christ. If a man were saved by works, he would have whereof to glory; boasting would not be shut out. But as salvation is all of grace, through faith in Christ, boasting is barred out in the dark, and faith gratefully ascribes all praise to God.
27.
It is excluded. By what law? Of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles, also: seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
Whether Jews or Gentiles, there was no salvation for them by the works of the law; the only way in which the circumcised or the uncircumcised could be justified was by faith. This principle does not make void Gods law; on the contrary, it establishes it, and sets it on the only right and solid foundation. The gospel of the grace of God is the best vindication of his law.
, I have set up a thread to discuss the implications of the verses around the one in this sermon with free will, 
