How does Romans 3:18 challenge the concept of inherent human goodness? Text of Romans 3:18 “There is no fear of God before their eyes.” Immediate Literary Setting Romans 3:10-18 forms Paul’s climactic mosaic of Old Testament citations (primarily Psalm 14, 53, 5, 140, 10, and Isaiah 59) demonstrating that “both Jews and Greeks are all under sin” (v. 9). Verse 18 closes the indictment; absence of reverence for God is presented as the root that nourishes every preceding symptom—corrupt speech, violent action, and wayward paths. Old Testament Source and Thematic Echoes Paul quotes Psalm 36:1, where David observes, “Transgression speaks to the wicked deep in his heart; there is no fear of God before his eyes.” That psalm goes on to describe self-flattery, deceit, and ceaseless iniquity—precisely what Paul has summarized. The intertextual link shows that the human problem is neither new nor culturally confined; it is endemic to fallen humanity. Exegetical Insight: “Fear of God” Greek: οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν. • φόβος θεοῦ (phobos Theou) denotes awe-filled reverence that restrains evil (Proverbs 16:6). • ἀπέναντι τῶν ὀφθαλμῶν (“before the eyes”) stresses continual awareness. Paul therefore states that humanity naturally lacks the controlling, ever-present consciousness of God’s holiness that would otherwise govern behavior. Biblical Anthropology: The Denial of Inherent Human Goodness 1. Totality of corruption: “There is no one who does good, not even one” (Romans 3:12). 2. Universality: “All have sinned and fall short of the glory of God” (Romans 3:23). 3. Internal orientation: Jeremiah 17:9 declares the heart “deceitful above all things.” 4. Inability: Ephesians 2:1 describes the unregenerate as “dead in trespasses and sins.” Romans 3:18, by identifying the absence of God-fear as universal, asserts that any apparent good springs from common grace, not intrinsic moral purity (cf. Matthew 7:11). Philosophical and Behavioral Corroboration • Developmental psychology notes egocentrism as an early default; altruism must be trained. • Cross-cultural criminology shows pervasive moral transgression irrespective of education or affluence, aligning with Romans 3’s claim that sin is not eradicated by environment. These observations resonate with Paul’s anthropology without serving as ultimate authority; they illustrate what Scripture declares. Systematic Theology: From Depravity to Grace The verse supports the doctrine that regeneration precedes true godliness. “The fear of the LORD is the beginning of wisdom” (Proverbs 9:10); without that beginning, wisdom and goodness cannot originate. Consequently, salvation must be by grace through faith in the risen Christ (Romans 3:24–26). Contrasting Worldviews Secular humanism: Humanity is basically good, corrupted by systems. Romans 3:18: Systems are corrupted because people lack fear of God. Thus reform must begin with transformed hearts, not merely altered structures. Historical Witness Early church fathers (e.g., Augustine, Contra Julianum 4.3.18) cited Romans 3 to refute Pelagian claims of native human righteousness. The Reformers employed the text to articulate sola gratia, underscoring its enduring role in doctrinal formation. Pastoral and Practical Implications • Evangelism: Highlight the universal need—people often assume they are “good enough.” • Discipleship: Cultivate fear-of-God awe through Scripture, worship, and obedience. • Ethics: True justice and compassion flow from reverence, not mere social contract. Conclusion By declaring the absence of God-fear universal, Romans 3:18 demolishes the notion of inherent human goodness. It establishes the necessity of divine intervention, culminating in Christ’s resurrection, to restore the fearing, worshipful relationship for which humanity was created. |
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