Romans 3:1-3:8 - Some Objections Answered

Calvin (4/28/01-4/29/01)

3:1: Since God has declared a distinction between the Jews and other nations of the earth, it would not be well to claim that no such distinction existed. No matter how foolish their glorying in that distinction might be, it cannot be denied, but must rather be placed in a proper light.
3:2: Their distinction was great, if it was measured by the gifts of grace God had bestowed upon them. But any pride in that distinction remains removed, as it was none of their own doing that God so blessed them. If the only benefit were that God had given them His word, that would suffice to distinguish them, and in that distinction, the benefit of circumcision is seen. Without the word, it is empty. They were given the task of preserving His word for so long as He required, and of dispensing it to the nations. So, the Church today.
3:3: The virtue of the sign had been destroyed among them by their disobedience, but the innate value of the sign, its significance, was not impacted by their disobedience. Were it to be said that the entire nation had disbelieved what circumcision spoke to, yet it would speak most eloquently of God's command. But God's word, His promise and covenant is ever effective. Although the majority of His people abandoned the way He required, yet there was and is ever a remnant who hold fast to His word. Always, there are some who hold to faith in their God, believing His promises, and so continuing in the privileges of covenant relationship.
3:4: God is found to be true not only because He is found to be faithful, but also because His promises are found to be fulfilled. Man, by way of contrast, is found to be a liar not only because he is found to be unfaithful, but also because he seeks falsehood, and hides from truth. That God is true is foundational to Christianity, and the quote from Ps 116:11 comes in support of this foundational truth, written as confession of the uncertainty of man. Interestingly, it is not truth that is opposed to falsehood, here, but faith. God's truth does not require our approval to remain true, although it requires faith on our part for it to be effectual for us. No matter how many the lies of man, God will find a path for His truth to conquer. The issue at hand is the corruption of nature, not the grace that cures that corruption. Paul takes the meaning of this passage of David's as intended by its context, as indicative of the fact that God will cause His righteous and just nature to shine even in the face of all the murmurings and all the slandering of His good name. That this is the meaning he intends us to take, is clear from the next objection he answers. God's judgments will be found worthy of praise no matter how loud the clamoring of the judged may be. Since all of man's sins must yet serve to show forth God's glory, and since His glory is most specially revealed in His Truth, even the falsehood of man must then serve to confirm His Truth, and in no way manages to subvert it.
3:5: Paul must close the door on what otherwise would be an opportunity for the wicked to claim falsehoods about the gospel. Indeed, the complaint answered here is one that was common, and in giving answer, Paul also declares the limit of reason, noting that such issues are raised by man's reason, which is insufficient to the task of fully understanding God's word.
3:6: Paul's refutation of this charge is worded in a way that shows complete abhorrence of the very concept presented, further guarding the true gospel from the possibility of misunderstanding in this regard. He does not even deign to give a direct answer to such an absurdity, but rather points out the impossibility of the charge by pointing out the office of God as the just Judge. God's work, as Judge, is to restore order to the disorderly, and as the perfection of Justice, He cannot do so unjustly. (Ge 18:25 - The Judge of the earth will surely judge justly, He will not kill the righteous with the wicked. Job 36:17 - The translation used here, reads "Should he who hates judgement exercise power?", but I cannot find anything similar to that.) That unjust judges exist among men cannot be denied, but their existence is due to usurpation of authority, or failures in the judgment of those who put them into their positions, or perhaps to their own degeneracy in office. While the passage at hand speaks to God's office in general, it is especially true of that role as it applies to the final judgment, where all the apparent injustice of this life will be resolved.
3:7: This verse appears to be a continuation of verse 5, which Paul had interrupted out of indignation of the very thought of God's justice being questioned. Thus, this is rather an 'if that is so, then how this?' Footnote: another case of parallelism is seen between verses 3, 5, and 7, which speak to the same essential point, but word the ideas differently.
3:8: The argument put forth is summed up as this: if our sins serve to glorify God, which is the greatest thing a man can do in this life, then let us sin the more so that His glory may be the greater. But, clearly, it is not our sinfulness that is at work to glorify God, in this case. Rather, it is the greater power of God to overcome our innate wickedness, and turn its effect from its intended course to the purpose of illustrating His righteousness by contrast. 'Evil cannot of itself produce any thing but evil.' To assume the basis of this argument, one must set aside God's own prescription of how we are to glorify Him, which He has declared ought to be by our own true piety. All else dishonors Him, even if He turn it to a good purpose by His sovereign power. There ever have been, and ever will be, those who attack the truth with their lies. As with Paul, so with us today: their opposition ought not to cause us to cease from speaking the truth, and we must, as Paul's example shows, do what lies in our power to oppose the subtle craftiness by which the wicked speak evil of our God. Their condemnation is doubly just, first because they had allowed themselves to embrace such a lie, and secondly because they attempt to justify their assent by the Gospel, attempting to turn the truth in support of their lie.

Matthew Henry (4/29/01-4/30/01)

3:1: Paul clears a number of objections out of his way before proceeding. First objection: God has often declared the Jews to be a peculiar people, a holy nation, and the seed of His friend Abraham. (Dt 33:29 - Who is like Israel, whom the LORD has saved. He is your sword and your shield, before Whom your enemies cringe, and by Whom you tread down their high places.) He established the seal of circumcision. How does this gospel not lay asunder what He has declared?
3:2: Paul answers that these benefits are not denied by the gospel; that indeed the Law and Scripture that was given to the Jews was of great benefit in leading them into truth. However, they are not in themselves an assurance of salvation, but must be improved upon by belief and acquiescence. Elsewhere, Paul lists other of the benefits that accrued to that nation (Ro 9:4-5 - adopted as sons, the glory, the covenants, the service of the Temple, and the promises, coming from the fathers, and the fleshly source of the Christ.) As the oracles of God, the Scriptures 'are a divine revelation…from heaven, are of infallible truth, and of eternal consequence.' What the Urim and Thummim were to the Jews of old, the law and the testimony of Scripture are to us today: the oracles of God. (Heb 5:12 - Although you should be teachers by now, you still need somebody to give you the basics of God's oracles. 1Pe 4:11 - All who speak in the Church ought to speak oracles of God.) The entrusting of God's word to the Jews was indeed their prime benefit, and they proved themselves trustworthy in preserving that word. Even so, possession God's revealed word must be seen as the prime benefit of the Christian. (Dt 4:8 - No other nation has such a righteous law as is given by our God. Dt 33:3 - He loves the people. All the holy are in His hand, and follow after Him, receiving of His words. Ps 147:20 - To no other nation has He made known His ordinances.)
3:3: Objection 2: How was this Law such a benefit to them, if so many of them continue in disobedience to that very Law? What use, if they disbelieve His testimony in spite of this Law?
3:4: No amount of infidelity could overthrow the prophecies of Messiah, who will be glorious even if Israel is not gathered (Is 49:5 - Messiah was formed by God to be His Servant, in order to gather Israel to Him.) Though all may strive to make Him a liar, yet His word shall be accomplished. (Ps 116:11 - In my dismay, I said 'all men are liars.' Ps 62:9 - Men are but vanity and lies. Ps 39:5 - Every man is at best a breath.) But, take comfort. (Ps 12:2,6 - Whereas men speak falsehood to each other, the LORD's words are pure. Ps 51:4b - The LORD is justified in what He says, and blameless in His judgments.) God will preserve His own honor in the world. It is our duty to justify God in all things, to 'assert and maintain His justice, truth, and goodness.' When one takes issue with God's proceedings, one may be assured that the conclusion will show God true.
3:5: Objection 3: If the unrighteousness of the Jews gave rise to Christ's coming, is it not unjust of God to punish that unrighteousness? So the unbelieving heart ever tries to quarrel with God's proceedings; attempting to condemn the most just One. (Job 34:17 - Would you be ruled by one who hates justice? Would you condemn the righteous one?) Such is the suggestion of a vain and proud fool.
3:6: Such objections should not even be dignified with arguments in God's defense, but rather taken as a cause of shock and horror. The defense offered turns largely on what Abraham understood (Ge 18:25b - Is it possible for the Judge of all the earth not to deal justly?) Sin is no less sinful when God turns its effect to His good, for this was certainly not the intent of the sin. It ought to silence all complaint, to realize that He will indeed judge all the world, for to such a judgment, there is no appeal.
3:7: Objection 4: This is largely a restatement of the last objection - if my sin shows God true, why shouldn't I sin more, so that His truth can be the more clear? While this seems an objection impossible to consider anyone making, yet it is often so in the heart of the sinner. And there is no rarity in charging the minister with supporting that which he abhors. It is an old and common weapon, used to attack the best of men. It is worthy of note that the word used here to describe their attack on Paul is 'blasphemy'. When one attacks God's ministers with lies, one attacks God, for it is His name and His work that is being called into question. (1Th 5:13 - You esteem them highly, and love them, because of their work.)
3:8: Which is it that will be justly condemned? Some see a reference to the slanderers, who having unjustly condemned God's truth, will justly be condemned by Him. Others see the reference going back to those who attempt to justify their sins by claiming that they promote good. In this, their condemnation is only justified the more, for they show a wicked will supported by a wicked mind, and none of their excuses will hold up in the day of judgment. Another view is that Paul looks ahead to the ruin of the Jewish nation because of their obstinacy.

Adam Clarke (5/1/01)

3:1: Having shown that the honors and privileges of the Jews could in no way serve to cause God's favor upon them, Paul now moves to answer the objections that he knows they will bring on hearing this news. His argument will be resumed once these objections are dealt with. Since all have sinned, none can claim obedience, and so all require another means to enter the kingdom, both Jew and Gentile. The first question is a reaction to Chapter 2: if circumcision is profitable, if the covenant is a privilege, and yet these things bring no greater divine favor than comes to those without, then what is this great benefit in being God's chosen people?
3:2: The possession of the Law, as transmitted to Moses and the prophets is a favor no other nation has had, a means of promoting obedience that none other could claim, even if it had been abused by them.
3:3: God declared an everlasting covenant with Abraham, to be the God both of him, and of his seed. (Ge 17:7). If He has now stripped the Jew of their honors because they have abused those honors, is He not false to His promise?
3:4: "We must always maintain that God is true, and that if … His promise appears to fail, it is because the condition on which it was given has not been complied with." (Ps 51:4 - I have sinned against You, and done what You declared to be evil, so Your judgment is justified by my actions, and blameless. 2Sa 7:15-16 - My love will not depart from David, and His kingdom will endure forever, His throne be established in permanence. 2Sa 12:10 - Now, the your house will ever be embattled, because you took Uriah's wife to be your own.) Whenever it seems God's promise has failed, check your heart and your ways.
3:5: So, if God is not false to His promise because of our actions, can it not be said that our unrighteousness is serving to make His faithfulness the more admirable? Why then is He not unjust to punish us who cause Him to be more admired? This is a natural reaction for man.
3:6: But God cannot be unjust, it's not possible! Were that so, He could not judge the world, and that He must surely do.
3:7: But, if our unfaithfulness makes His faithfulness in keeping His promises to Abraham more glorious, why are we blamed for our actions, which bring Him honor in spite of their sinful nature?
3:8: If we follow that reasoning, we ought then to do wickedly in all things, so that in all things, God can glorify His grace in pardoning us so freely. This is a most impious statement, and such a perversion of the truth of the gospel - that pardon comes through faith apart from works - that punishment should be expected upon any who would hold to such a position, or would claim that such was the position of the gospel.

Barnes' Notes (5/1/01-5/2/01)

3:1: The opening of this chapter answers objections that the Jew would likely offer upon hearing the previous chapter. First, if Paul is correct in his reasoning, what benefit would there be to being a Jew, and holding to the Jewish religion; especially given that the Gentile would be treated as circumcised were he to fulfill the requirements of that religion? What is the use of circumcision, given that viewpoint?
3:2: Paul maintains that the benefit of being a Jew remains great, the foremost benefit being their possession of the Scriptures to provide instruction. God displayed great confidence in the Jews, when He entrusted His word to them; a trust to which they have proven most faithful. In having these oracles, these pronouncements of God, these divine promises, all else is subsumed, for in them is the rule of duty, the guide for this life, and the path for the life to come. In them is the promise of Messiah, and no higher favor could possibly come to a people than to hold this in trust. (Dt 4:7-8 - What other nation has a God who hears whenever we call Him? What other possesses such a righteous law as that which has been presented to us by Him? Ps 147:19-20 - He has declared His laws to Israel. No other nation has been so blessed, no other has known His rules.)
3:3: So, does the unbelief of the nation not make God's faithfulness ineffective? Does it not cause His promise to fail? This points back to Paul's declaration that the Jews had not believed or obeyed God. This is admitted, at least on the part of some portion of the people, but with that admission, the argument, it is suggested, turns on an impossibility - the unfaithfulness of God. The Jew was convinced that his very membership among the covenant people would suffice to keep him from perdition, and it is this belief that Paul has undermined. The attempt is to bolster that belief by claiming God could not punish the sinful Jew without reneging on His promises to the fathers. 'Faithfulness' here speaks to fidelity, to trustworthiness, the implication being that God could not be trusted to fulfill His promises, if this premise were true. Could it be that the unfaithfulness of man could somehow prevent God from fulfilling His promises? This was the implication that the Jew would see in Paul's argument to date.
3:4: Such a thing is not even to be supposed, and is by no means the consequence of the doctrine Paul puts forth. Were such a thing true, the doctrine should immediately be abandoned, for God can never be found false. Paul does not labor to prove his point in this place, yet it is clear from Scripture that the promise to Abraham was conditional, and a lack of obedience on the part of the people would lead to their being cast out of the promise (Ge 18:19 - God has commanded him that he might teach his household, and they might keep the ways the LORD has commended, so that the LORD may bring about what He has spoken to Abraham.) He will elaborate on that point later in the letter (Ro 10:16-21, Ro 11). Although a large portion of Israel might be rejected and lost, yet God is found faithful in His promises. God is a God of truth, and this we must believe and understand as a first principle, allowing all other matters to fall as they may, given this foundation. This ought to be to our great comfort. Here is a primary test of the truth of doctrine - if it leads to the conclusion that God is unfaithful, that doctrine must be false. To this test, Paul submits himself. It is a great protection against boastful error and philosophical pride to so submit one's understanding of God. By this test, the universalist doctrine is shown false. In confirmation of his belief, Paul puts forward the eloquent words of David, who, when overwhelmed by grief for his sin, feared God's displeasure, yet held to the indisputable fact that God was right. In seeing his sinfulness, he did not claim that his sin had been for the purpose of glorifying God, but that his sin had been such a direct attack on God's holiness, that God was surely within His rights to condemn the action. We ought to remember the context in which this psalm was written, following directly on Nathan's pronouncement of condemnation upon David for his actions regarding Uriah (2Sa 12:7-13). These are the words of God to which he refers here. The term regarding overcoming in this passage is a legal term denoting the one who prevailed at trial. In a contest between David and God, it was clear that God would prevail, and so be declared pure and righteous - the meaning that lies behind the original Hebrew of the verse. The original Hebrew transmits the fact that God is to be considered 'right and just in condemning people for their sins.' In the sense that Paul quotes it here, the idea is that first principle noted before: that God is to be deemed right and true, no matter what it may overthrow in terms of our doctrine and beliefs.
3:5: Accepting that some in Israel had sinned, and concurring that God remained true to his promises, one could see that man's sin not only left God's character unchanged, but actually caused His just character to be the more clearly seen. If this is the effect of sin - to show His glory - how could He punish the sinner? Thus the constant question of the sinful. When David was brought to recognition of his sinfulness, it caused him to recognize God's justice more clearly. If this was the effect of his sin, why the punishment? The inference that is drawn from this line of thought is so horrible in character that one hesitates even to state it, for the argument leads to the questioning of God's righteousness. If He is honored by sin, isn't it wrong to inflict punishment for it? The term 'wrath' doesn't necessarily imply a particular state of mind, but may simply refer to punishment. (Mt 3:7, Lk 3:7 - Who warned the Pharisees and Sadducees of the coming wrath? Lk 21:23 - Woe to the nursing parent, for the land will be distressed, and wrath will be on this people. Jn 3:36 - The believer in the Son has eternal life, but the disobedient won't see life, having the wrath of God abiding on him. Ro 1:18 - The wrath of God is revealed against all who suppress the truth in unrighteousness. Ro 4:15 - The Law brings wrath.) In suggesting this, Paul speaks the conclusion that would naturally follow in the mind of man. He thus eloquently depicts the objector, showing a degree of reverence for God's character, but feeling his conclusion irresistible.
3:6: But such a conclusion is not to be considered possible! If one were to admit this possibility of injustice in God, it would be necessary to find Him unable to judge the world properly. To judge must include the possibility of condemning the guilty. Paul does not bother discussing the suggested argument, but rather strikes right to the heart of it, knowing that his Jewish reader will take as established fact that God will judge the world, a fact unquestionable. (Ge 18:25 - Shall not the Judge of all the earth deal justly? Ecc 12:14 - God will bring every act to judgment. Ecc 11:9 - Enjoy yourself, and rejoice in your youth, but don't lose sight of the fact that God will bring judgment for all you do.) God won't be judging what He was able to do with the results of sin, but rather the nature of the sinful action itself, the intended outcome of that sin. True, man's wrath shall still serve to praise God (Ps 76:10), and their wickedness He will turn to the purpose of His own glorification, but this in no way excuses the sinner for his sin.
3:7: The same argument returns in different phrasings. If God is shown the more truthful and faithful by His punishing my sinfulness according to His word, if 'every lost sinner will be … an eternal monument to the truth of God,' if unfaithfulness to the covenant between my God and I give God occasion to glorify Himself, how can He condemn me for it? How can that which promotes God's glory be considered evil? But the objector forgets that it is not the natural course or intent of his sin to glorify God, but that glorification comes by God's overturning the natural course. It is no different than the execution of a murderer, the execution reversing the natural tendency of the murderer's actions against society.
3:8: This is not the question continued, but rather Paul pointing out what must follow as the natural conclusion to such a line of thought. If sin promotes God's glory, we ought to do as much evil as possible, so that He may be glorified the more. The pointing out of this necessary conclusion is enough to answer such an objection, for every man should know on hearing it, that it could not possibly be right. Such blasphemous charges were often brought against the Christians. Indeed, Christianity does teach that God's grace abounds where sin abounds (Ro 5:20), so as to overcome that sin; that God will be glorified in salvation to the same degree that the saved one was buried in his sinfulness and guilt. But, those who made such claims out to be accusations of abandonment to sin, inferred this idea themselves from what had been taught, and then claimed it as the actual teaching. So it goes among men: they draw their own conclusions from what they hear, and then lay their conclusions as charges against the one they hear from. But man is not answerable for his inferences and conclusions, but only for that which he himself claims. In declaring such teaching as deserving of condemnation and punishment, Paul declares the true truth, that evil is never to be done, not even in the promotion of good. There is no pretense possible which can justify an evil act. No matter what good we rationalize out of it, no matter what noble purpose we may claim for it, it remains evil, and it remains a compromise of our integrity and honor [and so gives cause for the blaspheming of God's holy name.]

Wycliffe (5/2/01)

3:1: While the offered objections are largely Jewish in perspective, the idea of sin exalting God's righteousness could come from any opponent of truth. What's the use of being a circumcised Jew, they ask.
3:2: Inasmuch as they were the only nation to be spoken to by God directly, that to them was entrusted the preservation of His declarations, laws, and promises, their advantage was very great. The oracular is always an oral proclamation of divine origin. (Ac 7:38 - Moses received living oracles on Mount Sinai, in order to pass them along to you. Heb 5:12 - After all this time, you still show that you need to be taught the very basics of the oracles of God. 1Pe 4:11 - All who speak ought to do so as though speaking God's own words, His oracles.)
3:3: Okay. So, if the Jews had such a great advantage, and yet did not respond, has their faithfulness then made God's faithfulness of no avail?
3:4: Not at all. No matter how many of the Jews had so failed of faithfulness, yet there has ever been a remnant, and God has remained true and faithful to His promises. The quote from Ps 51:4 stands in support of this fact.
3:5: Well then, if our sin demonstrates God's righteousness so clearly, isn't He unjust in punishing us?
3:6: No. 'God must judge, condemn, and punish because He is a holy being.'
3:7: But, if His truth is declared by contrast to my lie, my lie has brought Him glory, so why the punishment?
3:8: This is a perversion of truth. Evil does not bring good, and those who attempt to claim that it does are deservedly condemned. Both of these last two arguments presume that God must have sin around in order to demonstrate that He is God, but this is not the case. Indeed, He will continue to be God in the presence of sin, but not because of that sin. Far better to recognize His holiness in eternal fellowship, rather than eternal banishment.

Jamieson, Fausset & Brown (5/2/01)

3:1: If judgment is solely on the heart, what have we Jews gained from all our supposed advantages?
3:2: First and foremost, you were entrusted with the 'living oracles' of God (Ac 7:38). (Nu 24:4,16 - The oracle comes from him who hears God's words, seeing visions of the Almighty, although falling down before Him with eyes uncovered. Ps 12:6 - His words are as pure as silver that has been seven times refined. Ps 18:30 - He is blameless, and His word is tried, like a shield to all who take refuge in Him.)
3:3: In 'some', Paul is in actuality pointing to the great majority of Israel, who have shown themselves unfaithful to the covenant. Does their unfaithfulness nullify God's faithfulness?
3:4: Such a thought should not even come to mind! (Ge 44:17 - Joseph declares 'Far be it from me to take all of you as slaves, when the one who stole my cup is known. He alone shall be kept a slave.' Jo 22:29 - Far be it from us to build an altar other than that one which is before His tabernacle.) We are ever to vindicate God's righteousness no matter the cost to ourselves.
3:5: It seems (as a man might reason) that the more faithless we are, the more illustrious is God's fidelity shown to be, so for Him to take vengeance on us would be unrighteousness, would it not?
3:6: Again, such a thought is not to be considered, for He could not then judge the world as He surely must.
3:7: If my lack of faithfulness makes His faithfulness more conspicuous, why am I judged?
3:8: But this leads to a damnable principle: that we ought to sin all the more, so that His glory may be given the greater occasion to show.

New Thoughts (5/3/01)

Everything points to this one issue that we have with ourselves. It seems that no matter how far we have progressed in this Christian walk, there ever come the times when we find ourselves somehow thinking of God as untrue. We don't like to see that it's ourselves who have been wrong. We want to blame it on Him. 'You said You'd keep me from this. You said I would be changed…' How easily we slip into the dangerous place of blaming God for our decisions. We want the free will, but we don't want the responsibility that comes with it. We want God to be sovereign over our mistakes, but we'd like to take credit for the few things we might get right! What does it take for us to realize that the best of our righteousness is as filthy rags? That there indeed is not a shred of righteousness within us? What does it take to drive us to our knees in humility before our God? Ps 116:11 answers this for us, although we don't want to hear the answer: It's the alarm that comes to us in times of affliction that finally and firmly clarifies for us the basic truth: God is true, men lie. We lie. To others, and to ourselves, and to our God. It's so natural to us, that we often don't even notice when we're doing it! The house of cards has to be knocked down, before we can recognize the truth of God. Oh, how we love to blame Him for our failures. Oh, how the blame is given Him when our lives turn sour! I know, I do it all too often. When the hard times come, it's so easy to look heavenward and complain, to look to God and say 'what has this to do with Your goodness and mercy?' If we can't blame Him, we'll blame the Devil, thinking that's somehow more righteous. Yet we know that even Satan's actions in our life are only by God's permission, and only (if we could but see it) for the purpose of bringing about good in us. Instead, we try to make the same claim for our own actions - that no matter how vile they may appear, the intent was good. What tripe! As Barnes pointed out, there is no pretense possible which can justify an evil act. No matter what good we rationalize out of it, no matter what noble purpose we may claim for it, it remains evil, and it remains a compromise of our integrity and honor [and so gives cause for the blaspheming of God's holy name.] And this simply accords with the message of Scripture: 2Co 6:4 indicates that we are to demonstrate by all our actions that we are servants of God, the moreso in afflictions. Shall we show ourselves the servants of the God of righteousness by unrighteous actions? It cannot be! Lies cannot demonstrate a love for truth. Evil cannot produce anything but evil.

Whenever we come to question God's righteousness because of our situation, we must know, must firmly believe as the primary foundation of reality and order, that God is true. His righteousness will stand. If it seems to fail, we must, must, MUST look to ourselves. If He appears unrighteous to us, we can be assured that our understanding of righteousness has been compromised by our own lies. The heart is deceitful beyond our knowing, our lies to ourselves are the most insidious, because we are left without means of detecting them. But God… Thanks be to God that He in His mercy has sent the Holy Spirit to abide in us, for by Him alone can the foolish talk of our hearts be shown to be foolishness. It's going to hurt, when the truth comes out, because we like to hold ourselves in higher opinion than we ought. But it remains a greater good to know the truth, and so be set free from the lies we are caught up in. Whatever the cost to ourselves, we simply MUST recognize that God is righteous and true. If that righteousness which is the Holy One fails, then all has failed.

Does it seem like His promises have become void in my life? I know I've felt that way many times recently. I see my wife's health in serious decline. I see my daughter in serious rebellion. I see dissatisfaction within myself for everything and anything. All seems to be impossible before me. It's time for me to check my heart, as Mr. Clarke has noted. Something's gone wrong, that is certain. But that it's not God that's gone wrong is equally certain. Today has been declared a national day of prayer, and for a change I'm actually going to participate actively. Today, Father, I pray that You would keep me mindful of this need to check myself. I pray that as we come together as a people of prayer, You would reveal the ways in which my heart has betrayed me. I pray that as we will doubtless come to You on behalf of our nation, we would come with that same humility: seeking to know what has gone wrong in the heart of this nation, seeking to understand Your prescription for its cure. Reveal to this nation, oh God, the lies that have deceived its youth and its leaders. Reveal to this nation, oh God, the foolishness that has been declared to us as wisdom. Remind us, oh sovereign Lord, that You and You alone hold the keys of authority over every nation of this earth, and let us submit ourselves fully to Your leadership. Reveal to me, my King, the things that are causing displeasure to You. I know I fail most miserably of Your standards. And yet, I am too willing to excuse myself for my actions. I pray You, remove the excuses, and let true repentance come. Father, I ought to be prostrate before You in tears, but this back seems so stiff. Bend me to Your truth, my God. Cleanse me from my unrighteousness that I may stand before You whiter than snow.