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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 3:1–18. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here the apostle answers several objections, which might be made, to clear his way.
No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.
Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.
Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia - the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; Pe1 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20.
Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3.
Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side.
Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.
Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.
Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, Th1 5:13.
Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.
II.Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,
1.That which is habitual, which is two-fold: -
(1.)An habitual defect of every thing that is good.
[1.]There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin.
[2.]There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools.
[3.]None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him.
[4.]They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows,
[5.]There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil.
(2.)An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.
2.That which is actual. And what good can be expected from such a degenerate race? He instances,
(1.)In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.
(2.)In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8.
(3.)The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In the same way as Paul, prophecy upbraids the people with not understanding the law. "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." "Professing themselves wise, they became fools." "And we know that the law is good, if a man use it lawfully." "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm."
If someone is always thinking of what will please or displease God, then it can be said that the fear of God is always before his eyes. But such a person must be experienced and diligently instructed in the law of God so as not to be afraid when there is no reason to fear. For the fear of God must always be placed before our eyes: not the eyes of the flesh—for it is not something visible or corporeal that we are talking about here—but the eyes of the mind, to which an understanding and awareness of the fear of God are evident and by which, as we have said above, we can discover what ought and ought not to be feared. The one who fears God does not fear the powers of this world.
Since people of this kind have no sense, they have no fear of God. For “the fear of God is the beginning of wisdom,” says Solomon. But Scripture did not say that they did not have the fear of God. It said: “There is no fear of God before their eyes.” For seeing how evil their works were and not being horrified by them, they are said not to have the fear of God before their eyes.
"What then have we more than they? For we have proved both Jews and Gentiles, that they are all under sin. As it is written, There is none righteous, no, not one." He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith. For if the law of nature availed not, and the written Law was of no advantage, but both weighed down those that used them not aright, and made it plain that they were worthy of greater punishment, then after this the salvation which is by grace was necessary. Speak then of it, O Paul, and display it. But as yet he does not venture, as having an eye to the violence of the Jews, and so turns afresh to his accusation of them; and first he brings in as accuser, David speaking of the same things at length, which Isaiah mentioned all in short compass, so furnishing a strong curb for them, so that they might not bound off, nor any of his hearers, while the matters of faith were laid open to them, might after this start away; being beforehand safely held down by the accusations of the prophets. For there are three excesses which the prophet lays down; he says that all of them together did evil, and that they did not do good indifferently with evil, but that they followed after wickedness alone, and followed it also with all earnestness. And next that they should not say, "What then, if these things were said to others?" he goes on:
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Summary
Romans 3:18 serves as a stark concluding indictment in Paul's comprehensive argument for universal human sinfulness. This verse, drawn from Psalm 36:1, declares that the fundamental reason for humanity's pervasive rebellion and moral depravity is a profound absence of reverential awe and respect for God. It underscores that without a proper fear of the Creator, humanity is left without a guiding moral compass or an internal motivation for righteousness, leading inevitably to transgression.
Context
Literary Context
Romans 3:18 stands as the powerful culmination of a series of Old Testament quotations (a "catena") that Paul meticulously compiles in Romans 3:10-18. Following his extensive demonstration that both Jews and Gentiles are "under sin" (Romans 3:9), Paul uses these prophetic and poetic declarations to paint a collective portrait of humanity's fallen state. Each preceding verse highlights a specific aspect of human depravity—from speech to actions—and Romans 3:18 provides the overarching theological explanation for this widespread moral failure: the absence of a proper relationship with God, characterized by reverent fear. This conclusion then powerfully sets the stage for Paul's grand exposition on justification by faith in the verses that follow.
Historical & Cultural Context
Paul is writing to a diverse Christian community in Rome, composed of both Jewish and Gentile believers. The concept of "the fear of God" was deeply ingrained in Jewish thought, signifying not terror, but a profound reverence, awe, and obedient submission to the holy and sovereign God, often considered the beginning of wisdom (Proverbs 9:10). While Greco-Roman cultures had their own deities and forms of piety, their "fear" often leaned more towards superstitious dread or appeasement rather than a moral reverence for a singular, holy God. Paul, drawing from the Hebrew Scriptures (specifically Psalm 36:1), employs a concept familiar and authoritative to his Jewish audience, applying it universally to explain the moral bankruptcy of all humanity, regardless of their cultural or religious background.
Key Themes
The central theme highlighted by Romans 3:18 is the universal absence of the fear of God among unredeemed humanity. This "fear" (Greek: phobos) is not mere terror, but a profound, respectful awe and reverence for God's holiness, authority, and impending judgment, which should naturally lead to obedience and righteous living. Its absence means that individuals live as if God's existence, commands, and ultimate judgment are irrelevant or non-existent, leading to self-centeredness and moral decay. This lack of reverence is presented as the root cause of sin, explaining why human beings, left to their own devices, consistently fail to live up to God's standards, as detailed in the preceding verses of Romans 3. The verse further reinforces the universal condition of human depravity, a foundational theme throughout Romans 1:18-3:20, demonstrating that all people, without divine intervention, share this fundamental spiritual deficiency.
Exposition and Analysis
Key Word Analysis
This word functions as an absolute negative, emphasizing a complete and utter absence. Paul uses it here to declare that the "fear of God" is entirely lacking, not just diminished or occasionally present, in the eyes of unredeemed humanity. It conveys a strong, categorical denial of this vital spiritual posture.
While phóbos can denote alarm or fright, in the context of "fear of God," it carries a much richer theological meaning. It signifies a profound, reverential awe, respect, and submission to the divine authority and majesty of God. This is not a cowering dread of punishment, but a holy reverence that acknowledges God's supreme power, holiness, and justice, leading to obedience and worship. Its absence implies a casual disregard or active rebellion against the Creator.
Literally referring to the physical organ of sight, "eyes" here is used figuratively to represent one's perception, awareness, guiding principles, or the very focus of one's life. When the "fear of God" is not "before their eyes," it means it is not a present reality, a motivating factor, or a guiding principle in their thoughts, decisions, or actions. It suggests a spiritual blindness or an intentional turning away from God's rightful place in their lives.
Verse Breakdown
"There is no"
This opening phrase establishes a definitive and absolute negation. It asserts that the condition described—the fear of God—is utterly absent, not merely diminished or occasional, among the individuals being addressed. It underscores a fundamental spiritual deficiency.
"fear of God"
This crucial phrase points to the lack of a proper, reverential relationship with the divine. It signifies that humanity, in its natural state, does not possess the awe, respect, or submission due to God. This absence of holy reverence is presented as the root cause of widespread moral failure and rebellion.
"before their eyes"
This idiomatic expression indicates that the fear of God is not a guiding principle, a conscious awareness, or a motivating force in their lives. It suggests that God's authority, holiness, and impending judgment are not acknowledged or considered, leading to a life lived without divine accountability or spiritual discernment.
Literary Devices
Paul's use of a Catena (a chain of Old Testament quotations) in Romans 3:10-18 is a primary literary device, with Romans 3:18 serving as the climactic summary. This compilation of authoritative texts from the Psalms and Isaiah lends immense weight and undeniable biblical support to his argument for universal human sinfulness. The phrase "before their eyes" functions as a powerful Metaphor, representing not literal sight but a guiding principle or a conscious awareness that directs one's life. The absence of the fear of God "before their eyes" vividly portrays a spiritual blindness or indifference that prevents individuals from acknowledging and submitting to God's authority. Furthermore, the sweeping nature of the statement, "There is no fear of God," can be seen as a form of Hyperbole used for emphasis, underscoring the pervasive and fundamental nature of humanity's rebellion against God, even if isolated instances of moral behavior might exist.
Theological and Thematic Connections
Romans 3:18 powerfully articulates a foundational biblical truth: the absence of a proper "fear of God" is the root cause of human sin and rebellion. Throughout Scripture, the "fear of the Lord" is presented as the beginning of wisdom, knowledge, and true righteousness, leading to life and blessing. When this reverential awe is lacking, humanity inevitably deviates from God's path, pursuing self-serving desires rather than divine will. This verse thus serves as a theological bridge, explaining why all have sinned and fallen short of God's glory, and setting the stage for the glorious solution found in Christ's righteousness.
Reflection and Application
Romans 3:18 is a profound mirror, reflecting not just the state of humanity in general, but challenging us to examine the place of God in our own lives. Is the "fear of God"—that is, a healthy, reverential awe for His holiness, power, and love, coupled with a humble submission to His will—a present and guiding reality "before our eyes"? Cultivating this fear is not about living in terror, but about recognizing God's absolute sovereignty and infinite worth, which naturally leads to a desire to please Him and avoid anything that dishonors Him. This spiritual posture is crucial for genuine spiritual growth, steering us away from sin and towards obedience, trust, and a life that truly reflects His glory. It reminds us that true morality and spiritual vitality stem not merely from external rules, but from an internal posture of profound respect and awe for our Creator, Judge, and Redeemer.
Questions for Reflection
FAQ
What does "fear of God" mean in this context?
In Romans 3:18, "fear of God" (Greek: phobos theou) does not primarily mean terror or fright, but rather a profound, reverential awe, respect, and humble submission to God's authority, holiness, and power. It's the recognition of His supreme majesty and our utter dependence on Him, which naturally leads to obedience and worship. Its absence, as noted in this verse, indicates a spiritual state where individuals disregard God's commands, presence, and ultimate judgment, leading to sinful behavior. While there is a healthy fear of God's judgment for the unrepentant (Matthew 10:28), the primary sense here is the lack of a proper, reverent relationship.
Is this verse saying no one truly fears God?
In its immediate context, Paul is describing humanity in its unredeemed, natural state, universally "under sin" (Romans 3:9). The "no fear of God" refers to the pervasive human inclination apart from divine grace. It's a sweeping indictment of fallen humanity's inherent disposition, not a statement about those who have been redeemed by Christ. For believers, the Holy Spirit works within them to give them a new heart and enable them to walk in God's statutes, which includes a renewed capacity to fear and obey Him (Jeremiah 32:40; Ezekiel 36:26-27).
Christ-Centered Fulfillment
The problem identified in Romans 3:18—the pervasive lack of the fear of God before human eyes—finds its ultimate solution and fulfillment in Jesus Christ. He perfectly embodied the "fear of the Lord," living a life of absolute reverence, obedience, and submission to the Father's will, even to the point of death on the cross (Philippians 2:8). As the Lamb of God, He bore the wrath and judgment that humanity's lack of fear deserved, thus making a way for us to be reconciled to God. Through His atoning sacrifice, the barrier of sin is removed, and we are granted access to God not as those who disregard Him, but as adopted children who can now approach Him with both reverent awe and filial confidence (Hebrews 4:16). Moreover, in the New Covenant, God promises to put His laws in our hearts and write them on our minds, empowering us by the Holy Spirit to walk in His statutes and, crucially, to genuinely fear Him (Jeremiah 31:33; Ezekiel 36:27). Thus, what humanity lacked, Christ perfectly provided and now enables in all who believe, transforming our alienated hearts into ones that truly fear and glorify God.