Lawrence Taylor Ministry

Guest (Male): Hello and welcome to Teaching the Word with Dr. Lawrence Taylor. Each and every week, Dr. Taylor will be sharing a relevant message from the Scriptures designed to inform and instruct us in the ways of our God. e Dr. Taylor has been the pastor of Kenilworth Baptist Church in the Midwood section of Brooklyn for the past 22 years. He brings a wealth of experience each broadcast, having been a New York City public schools teacher and a theology professor. Stay tuned to the end of the broadcast to find out how to stream today's message. Now, here's Dr. Taylor.

Dr. Lawrence Taylor: Hello everyone. My name is Lawrence Taylor, and I like to thank you all for joining us today as we continue our study in the book of Romans. Today, we will examine chapter 3 verses 1 through 20. In chapter 3 verses 1 through 9 we note that this is still a continuation of the discussion that Paul began in chapter 2 verse 1. If you recall the apostle draws a picture in which all humanity is on trial. The first group actually to stand before this tribunal are the Gentiles in chapter 1 verses 18 to 32. The verdict is guilty.

The second group to stand before this tribunal are the Jews beginning in chapter 2 verse 1. After arguing with his interlocutor about the impartiality of the judgment of God Paul asked an interesting question in chapter 3 verse 1. Quote. Then what advantage has the 4 Jew? Or what is the benefit of circumcision? End of quote. Paul did not want his readers to go away with the impression that there was no advantage of being Jewish. The answer to this question actually begins in verse 2. In the New American it's translated great in every respect. First of all, that they were entrusted with the oracles of God.

The Greek word for oracles is logia. It's and when it's transliterated, it's spelled l o g i a. A word derived from the well-known word logos, which is word. In this context, logia denotes the Old Testament and all its revelatory prerogatives that God gave to Israel. The same word is found in Acts chapter 7 verse 38. That verse reads. Quote. This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai and who was with our fathers. And he received living oracles to pass on to you.

End of quote. The word, of course, again is logia. It is irrefutable that the word logia in Acts 7:38 is referring to the Torah the law of Moses. A similar idea is expressed in Romans chapter 9 verses 4 through 5. Quote. Who are Israelites for whom belongs the adoption as sons and the glory and the covenants and the giving of the law and the temple service and the promises whose are the fathers and from whom is the Christ according to the flesh who's over all God bless forever. Amen. This comprehensive list in Romans 9 which shows the privileges that God gave to Israel is evidence of Israel's priority.

No other nation can boast of such divine prerogatives. This position of priority that Israel possessed is clearly expressed in the Old Testament Scriptures. In Deuteronomy chapter 7 verses 6 through 8 God said. Quote. For you are a holy people to the Lord your God. The Lord your God has chosen you to be a people for his own possession out of all the peoples on the face of the earth. The Lord did not set his love on you nor choose you because you were more in number than any of the peoples. For you were the fewest of all the peoples.

But because the Lord loved you and kept the oath which he swore to your forefathers the Lord brought you out by a mighty hand and redeemed you from the house of slavery from the land of Pharaoh, king of Egypt. End of quote. In Psalm 135 verse 4 it reads. For the Lord has chosen Jacob for himself Israel for his possession. In Isaiah 44 verse 21 it reads. Quote. Remember these things, oh Jacob and Israel for you are my servant. I have formed you. You are my servant, oh Israel. You will not be forgotten by me.

End of quote. The notion that Israel was God's chosen people is clearly documented in the Hebrew Bible. In the New Testament Jesus tells the Samaritan woman in John 4:21 to 22. Jesus said to her, woman, believe me and hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. You worship what you do not know. We worship what we know for salvation is from the Jews. End of quote. Jesus corrects this Samaritan woman's understanding about worship. He tells her that her people, the Samaritans who worshiped in a particular mountain were actually worshiping incorrectly.

But Israel was worshiping in the temple in Jerusalem and that was the correct worship. Of the many prerogatives that Israel was given the election of Israel is the only one that Paul gives us in chapter 2 of Romans. The apostle Paul does not use the word give ditomi, the most common Greek word in the New Testament but pistuo which means to deposit. Pistuo implies that God deposited his holy word to only one people on the planet, Israel. This was a stupendous privilege. Paul says that Israel however failed its mission. Its mission was to bring the Torah and the illumination that it gives about the character of God to the Gentiles.

Did Israel's failure disqualify her so that God would abrogate his relationship? Well, Paul answers that question in verse 4. May it never be. If we go back to verse 3 what does the expression the faithfulness of God mean? Well, let's note what the verse says. Quote. What then if some did not believe? Their unbelief will not nullify the faithfulness of God, will it? The Greek actually says the faith of God. Translators are correct to understand that the word faith in this verse denotes faithfulness. God does not need faith in order to operate. This notion that God needs faith is a teaching that comes from the word of faith movement.

This is just patently wrong. This idea elevates faith above God. There's an important doctrine known as aseity. And let me spell that word for you. a s e i t y. This signifies that God is the only being in the entire universe who is absolutely independent. God does not depend on anyone or anything. A man told a preacher one time that God had a beginning because everyone has a beginning, the man said. So therefore God had a beginning and God came from somewhere. The preacher replied to the man that God did not come from anywhere because there was nowhere for him to come.

And coming from nowhere, he reached out where there was nowhere to reach. And reaching out where there was nowhere to reach, he caught something where there was nothing to catch, hanging on something where there was nowhere to hang it at and told it to stay there. By the way, that's in the book of Job where it says God hung this world on nothing. Then the preacher went on and said, then he reached out with the mantle of his own omnipotence and swung and the sparks that flew thereof, he bedecked the heavens with stars and no one said a word because there was no man around to say anything.

So God said, it's good. Well, getting back to our passage the question can be asked, can the word faith mean faithfulness? The answer is unequivocally yes. We have a number of passages in the New Testament that prove that. I'll cite just a few. Matthew 23:23 Galatians 5:22 2 Thessalonians 1:4 Titus 2:10. The crux of the question is this. Can the unfaithfulness of Israel compel God to revoke the promises that he made to Israel? This question is so important to the apostle that he wrote three chapters in his book on that subject, chapters 9, 10 and 11.

What is the dilemma that Paul is faced with? Well, how can God remain faithful to Israel and fulfill all his promises to them when they have rejected his Messiah? Paul chooses not to deal with that problem now, but when he gets to chapter 9 he will begin to deal with it. Well if you note in our passage here in chapter 3 verse 2 it reads 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. Well, what does Paul mean here?

The interlocutor now engages in a perverted argument. He suggests that Paul has argued that our unrighteous acts cannot relinquish God's faithfulness in actuality. So what that means is that our unrighteousness actually makes God look good because he shows his faithfulness in the face of our unfaithfulness. Since this is the case, this interlocutor would ask why does God insist on punishing the unfaithful person who is making God look good? Isn't that unfair of God? Well Paul dismisses the argument in verse 6 when he writes how will God judge the world? So Paul does not even deal with the argument.

He just dismisses it as a perverted argument. Paul comes to his most poignant conclusion in chapter 3 verse 9. Quote. What then? Are we better than they? Not at all for we have already charged that both Jews and Greeks are all under sin. The New American Standard Bible translation of this verse is problematic. You will note that a number of different translators struggle with translating this. In the NIV it reads what are we to conclude then? Are we better? In the new revised standard version it reads what then? Are we any better off? And the CEV version it reads what does all this mean?

There seems to be no unanimity by translators on how this verse should be translated. Why do so many Bibles translate this verse differently? What is the issue? Well, the issue is really a Greek verb. The Greek verb translated in the New American Standard reads, are we better than they? Frederick Godet in his commentary on Romans argues persuasively that the verb should be translated sheltered. Are we sheltered? James Dunn on the other hand in his commentary on Romans wrote the verb means are we worst off? The notion of being sheltered makes more sense in this context.

The sense is are we Jews sheltered from the judgment of God? And of course, the obvious answer is not at all. Paul has shown that there are no racial exemptions from the judgment of God. There is only one conclusion to draw. All are guilty before God. And that is what Paul argues in verses 10 through 20. The verdict is undeniably both for Jews and Gentiles guilty. Paul tells us in verse 9 that all humanity is under sin. The expression under sin means more than just the judgment of sin, but under sin's control, domination. Then he goes on to use a barrage of Old Testament Scriptures to prove his point.

It is clear that Paul paints a picture of human depravity from verses 10 through 18. If you note from verses 10 through 12 Paul uses the expression four times there is none. He says it over and over again. There is none. There is none. There is none. There is not one person who is not guilty in the sight of God. When you get to verse 12 of chapter 3 which is a quotation from Psalm 14 verses 2 to 3 Paul uses two interesting Greek verbs. One verb which is translated turn aside actually means to deviate towards a bad path.

The other Greek verb which is translated to become useless implies to become spoiled or sour like rotten meat or sour milk. These verbs denote an inner corruption in the heart and soul of human beings. History is replete with the depraved actions of humans against one another. What motivates people to act this way? What motivated people to gas people because of their religion as the Nazis did in Europe during World War II to the Jews? What evil lies in the heart of a person to dehumanize people calling them cockroaches and using machetes on them cutting them up into pieces as the Hutu Hutus did to the Tutsis in Rwanda?

Or what motivated the Khmer Rouge to wipe out hundreds of thousands of people in Cambodia? Well, the prophet Jeremiah gives us the answer. The heart is more deceitful than all else and is desperately sick. Who can know it? In Jeremiah chapter 17 verse 9. Paul wrote in verses 19 and 20 of Romans chapter 3. Quote. Now we know that whatever the law says, it speaks to those who are under the law so that every mouth may be closed and all the world may become accountable to God because by the works of the law no flesh will be justified in his sight for through the law comes the knowledge of sin.

End of quote. The word law is a translation of the Greek word nomos n o m o s. Nomos often refers to the Torah, the five books of Moses. There are many examples of that. But sometimes it also refers to the Old Testament. So in 1 Corinthians 14:21 Paul cites the book of Isaiah and refers to that as the law. Paul in chapter 3 verses 10 through 18 uses a litany of Old Testament passages including passages from the Psalms and Isaiah as proof text to corroborate the doctrine of human depravity. The apostle uses the word law in verse 19 to refer to these passages.

So it is clear that the law in this case is referring to the Old Testament. And what he says is that every human being is wicked. You know the fact is that you cannot look to the law in order to get right with God. It is true that the law has value. It was a guiding light. It gave us a knowledge of sin. But the law has absolutely no power to justify a sinner nor sanctify a saint. The favor that we obtain from God is because of grace. I am so happy that I don't have to labor to gain God's favor.

I am the object of his affection because Jesus did all things well for me at Calvary's cross. Trying to keep the law will not gain you favor from God. Lewis Sperry Chafer, founder of Dallas Seminary in his book Grace wrote. Quote. But when divine justice has finished its work and abandoned the field forever divine grace is free to occupy the field alone in the full blaze of its infinite glory. A righteous throne of awful justice, wrath and blasting judgment has become a throne of grace. Such is the marvel of God's infinite favor. End of quote.

What is now to be hurled from those who proclaim the gospel is not a fearful expectation of an interminable separation coupled with divine punishment but a invitation to the gracious embraces of a loving God. Wrath is done. Justice has been satisfied. Come as you are. You cannot make yourself ready for such divine favor. Come as you are. Mired in the depths of a sinful life, Jesus says to us, come as you are. Brokenhearted and disappointed, Jesus says to us, come as you are. Disgruntled and upset with the entire world, Jesus says, come as you are.

Hopeless in profound feelings of desertion you may experience, but Jesus says, come as you are. The problems of life may seem insurmountable, but Jesus says, come as you are. In Revelation 22:16 through 17 it reads. I, Jesus have sent my angel to testify to you these things for the churches. I am the root and the descendant of David, the bright and the morning star. The spirit and the bride says, come. Let let the one who hears say come and let the one who is thirsty come. Let the one who wishes to take the water of life with course.

End of quote. You cannot qualify yourself for such favor. It is God alone who qualifies you. Church membership cannot confer the favor of God upon you. It is God alone who qualifies you. There is no church attendance that will qualify you. The work of redemption is finished. I only have to accept what has been done. The hymn writer said, my faith has found a resting place not in device nor creed. I trust the everlasting God. His wounds for me shall plead. I need no other argument. I need no other plea. It is enough that Jesus died and that he died for me.

Guest (Male): Thank you for listening to today's program. This broadcast is an extension of the ministry of Dr. Lawrence Taylor and the Kenilworth Baptist Church. To stream today's message, please go to lawrencetaylorministry.com and click on lawrencetaylorministry/message. Please join us again next week at the same time for Teaching the Word with Dr. Lawrence Taylor.

Guest (Female): As long as you are near please be near me to the end. Thy word is a lamp unto my feet and a light unto my path. Thy word is a lamp unto my feet and a light unto my path. And a light unto my path. You're the light unto my path.