Ed Urzi

“there is no one who understands, there is no one who seeks God” (Romans 3:11 NET).

If no one seeks God (as we are told here in Romans 3:11), then how can we account for those who seem to be doing so? One author addresses that question in a lengthy quote that merits our attention…

“[The medieval theologian] Thomas Aquinas was asked on one occasion why there seem to be non-Christians who are searching for God, when the Bible says that no one seeks after God in an unconverted state. Aquinas replied that we see people all around us who are feverishly seeking for purpose in their lives, pursuing happiness, and looking for relief from guilt to silence the pangs of conscience.

We see people searching for the things that we know can be found only in Christ, but we make the gratuitous assumption that because they are seeking the benefits of God, they must therefore be seeking God. That is the very dilemma of fallen creatures: we want the things that only God can give us, but we do not want Him. We want peace but not the Prince of Peace. We want purpose but not the sovereign purposes decreed by God. We want meaning found in ourselves but not in His rule over us.

We see desperate people, and we assume that they are seeking for God, but they are not seeking for God. I know that because God says so. No one seeks after God… Yet it is important to remember the distinction between seeking after God and seeking after His benefits. Jesus promises Christians that all things are added to us when we seek the kingdom first (Matt. 6:33), but let us be careful that we are seeking for the right reasons.” ₍₁₎

Thus, if someone is genuinely seeking God, we can be assured he or she is doing so because God initiated that search (John 14:6, John 6:44, John 6:65). While these passages inevitably prompt a discussion related to God’s sovereignty and human responsibility, the Biblical teaching concerning this subject is clear: God chooses, and human beings also choose in the matter of salvation. As one source explains…

“From the word translated chosen (ekloge) comes the English ‘election.’ That God has chosen to bless some individuals with eternal life is clearly taught in many places in both the Old and New Testaments (e.g., Deu_4:37; Deu_7:6-7; Isa_44:1-2; Rom_9:1-33; Eph_1:4-6, Eph_1:11; Col_3:12; 2Th_2:13).

Equally clear is the fact that God holds each individual personally responsible for his decision to trust or not to trust in Jesus Christ (cf. Joh_3:1-36; Rom_5:1-21). The difficulty in putting divine election and human responsibility together is understanding how both can be true. That both are true is taught in the Bible. How both can be true is apparently incomprehensible to finite human minds; no one has ever been able to explain this antinomy satisfactorily.” ₍₂₎

(1) Sproul, R. C. The Power of the Gospel: A Year in Romans. Ligonier Ministries, 2024. pp. 70-71

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, note on 1 Thessalonians 1:4 pg. 691

“no one understands; no one seeks for God” (Romans 3:11).

While the meaning of this passage is relatively straightforward, it presents us with several implications that may be difficult to accept. This verse confronts the stark reality of the human condition; thus, it requires careful thought and a commitment to follow the truth where it leads. To begin, let’s consider the spiritual underpinnings of Romans 3:11…

“Before Adam sinned, he had fellowship with God. We see Adam standing in the presence of God, wherein God speaks to him (Gen. 2:15–17). After Adam sins, however, he tries to hide himself from God (3:8). This is true of every fallen child of Adam. Even though he knows God’s ‘invisible attributes, namely, his eternal power and divine nature…in the things that have been made,’ he turns his thoughts and worship to dead idols rather than to the living God. This is why the Scripture says ‘no one seeks for God’ (Rom. 3:11) and ‘the mind that is set on the flesh is hostile to God’ (8:7).” ₍₁₎

However, this does not mean we are incapable of seeking God. Indeed, the Scriptures encourage us to do so in both the Old and New Testaments…

“Seek the LORD while He may be found, Call upon Him while He is near” (Isaiah 55:6).

“Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded” (James 4:8).

The problem is that a religious pursuit does not automatically mean that one is seeking God. For instance, some who appear to be searching for God may only be seeking a “higher power” that aligns with their preferences and imposes no obligations upon them. In fact, Paul the Apostle spent the second half of Romans chapter one exploring that very subject.

Another source examines the question of motive by turning to the spiritual leadership of first-century Israel as an example…

“Knowing what the scripture says is one thing; following on to know the Lord is another. Since the Jews were not seeking after God, what was the point of all their study? Christ himself pinpointed the trouble: it was this, that they desired the praise of men rather than the praise of God (John 12:43). Christ said, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God (Luke 16:15). Moreover, they did not seek to glorify God, but only to glorify one another (John 5:44).” ₍₂₎

We’ll consider the challenging ramifications of this passage next.

(1) Paradise created by Guy Waters. (n.d.). Ligonier Ministries. https://learn.ligonier.org/articles/paradise-created

(2) Coffman, James Burton. “Commentary on Romans 3”. “Coffman’s Commentaries on the Bible”. https://studylight.org/commentaries/eng/bcc/romans-3.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“as it is written: ‘None is righteous, no, not one'” (Romans 3:10 ESV).

A common thread runs through the appraisal that begins here in Romans 3:10 and continues into verse eighteen. That thread involves various aspects of the human body. For instance, the throat, tongue, and lips are mentioned in Romans 3:13. A reference to the mouth appears in verse fourteen, while the feet and eyes are noted in verses fifteen and eighteen.

These references are far from trivial, for they serve to illustrate the extent of human unrighteousness. For instance, our text from this portion of Romans is strikingly similar to the depiction of humanity that defined the era immediately preceding Noah’s flood…

“Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart” (Genesis 6:5-6).

The following commentators offer some additional insight concerning this passage and the verses that follow…

“It is a terrible description of human nature in its Christless state. Vaughan has pointed out that these Old Testament quotations describe three things. (i) A character whose characteristics are ignorance, indifference, crookedness and unprofitableness. (ii) A tongue whose notes are destructive, deceitful, malignant. (iii) A conduct whose marks are oppression, injuriousness, implacability. These things are the result of disregard of God.” ₍₁₎

So, these verses present us with a stark depiction of the human race, an image of humanity that is not as it should be. We can attribute that condition to an internal human nature that naturally rebels against its Creator and the external actions that follow as a result. Consider the following description that is given to us in the next verse…

“There is none who understands; There is none who seeks after God” (Romans 3:11)

In the Gospel of John, Jesus is quoted as saying, “No one can come to Me unless the Father who sent me draws him; and I will rise him up in the last day” (John 6:44). In John 14:6, He added, “…’I am the way, the truth, and the life. No one comes to the Father except through Me.'” In light of these Scriptures, we should be diligent to pray that God will draw others to Christ. If left to ourselves, Romans 3:11 tells us there are none who will seek after Him.

We’ll explore the ramifications of Romans 3:11 at greater length in our next study.

(1) Barclay, William. “Commentary on Romans 2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-2.html. 1956-1959.

“As it is written: ‘there is none righteous, no, not one” (Romans 3:10).

“To err is human.”

“Nobody’s perfect.”

“Everyone makes mistakes.”

These maxims underscore the disparity between the ideal and the reality of human behavior. Because these truisms are so deeply ingrained and widely acknowledged as fundamental truths of human existence, we often miss their true significance: they reflect a universal admission that something is amiss in basic human nature…

“Besides the feelings of guilt that people experience and to which we can appeal, there is also the proverbial wisdom of mankind that includes within it a recognition that something is objectively wrong with people.

Think of the familiar saying ‘nobody’s perfect.’ Although in itself this phrase does not acknowledge the law of the Lord, it recognizes that there is an ideal that no one meets. It recognizes that there is some kind of objective rule of perfection known to all people but that no one has ever actually fulfilled this standard.” ₍₁₎

Beginning here in Romans 3:10, Paul the Apostle will turn once again to the Old Testament Scriptures to support that premise. In doing so, he will draw upon several adaptations of various Old Testament Scriptures, including Psalms 5:9, Psalms 10:7, Psalms 14:3, Psalms 36:1, Psalms 53:3, Psalms 140:3, Isaiah 59:7-8, Ecclesiastes 7:20, and Proverbs 1:16. What follows over the next eight verses represents one of the most brutally honest assessments of human nature in all Scripture.

For instance, consider the first statement in this series: “…there is none righteous, no, not one.” This portion of Scripture alludes to Psalm 53:3…

“Every one of them has turned aside; They have together become corrupt; There is none who does good, No, not one.”

There are undoubtedly many who believe that human beings are essentially good at heart and that negative behaviors typically arise from external factors like social or environmental influences. Of course, most human beings are likely to be “good people” insofar as they are not deliberately wicked, cruel, or ruthless. It’s also true that social and environmental factors often exert a considerable influence on one’s conduct for better or worse.

But as much as we might like to think of ourselves as “good people,” this passage tells us something different. Our text from Romans 3:10 states that all human beings (even the “good” ones) are unrighteous. In the words of one commentary on Romans 3:10-18, “Paul uses these Old Testament references to show that humanity in general, in its present sinful condition, is unacceptable before God. Have you ever thought to yourself, ‘Well, I’m not too bad. I’m a pretty good person’? Look at these verses and see if any of them apply to you.” ₍₂₎

(1) Missing the Mark (2014, May 26). Ligonier Ministries. https://learn.ligonier.org/devotionals/missing-mark

(2) Life Application Study Bible NKJV [Romans 3:10-18] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin” (Romans 3:9).

The Apostle Paul continued to engage his audience in Romans 3:9 with a summary question: “If being a Jew has many advantages, does it mean that we Jews are better than those who are not?”

We can address that question in the following way. While the Jewish people were privileged to receive God’s Word (verse two), God would not refrain from judging them if they chose to dismiss Him like the non-Jewish populations of the world (collectively referred to as the Greeks). One source illustrates this idea with an interesting analogy…

“The Christian is no better than a non-Christian, but he is infinitely better off. It is like two men on a plane, one of whom is wearing a parachute while the other is not. Neither is better than the other, but the man with the parachute is certainly better off than the man who is not wearing a parachute. The difference will be seen when they jump from the plane at 20,000 feet.” ₍₁₎

Of course, the advantage of having a parachute assumes that one will pull the ripcord and deploy the parachute when exiting the plane at 20,000 feet. Unfortunately, the Jewish people had many God-given advantages but failed to deploy them through unbelief. Thus, they were in no better position than anyone else from that perspective.

In further stating that all people are all under sin, this passage from Romans 3:9 does not mean that human beings are totally incapable of moral good. Indeed, we applaud those among us who are selfless, virtuous, charitable, and benevolent. For instance, we rightfully commend the bravery of a firefighter who dashes into a burning building to rescue the helpless from certain death. We are thankful for many others like trustworthy neighbors, helpful bystanders, and public-spirited community members.

However, genuine goodness is measured against God’s holy character. As Jesus told the rich young ruler of Mark chapter ten, “No one is good except God alone” (Mark 10:18 CSB). When we measure our goodness against God’s perfect standard, humanity falls woefully short. Therefore, we should not assume that we, or others, are in good standing with the Almighty simply because we are nice, good people. In fact, Paul will disabuse us of that notion entirely in Romans 3:23.

While there are likely to be many who perceive themselves to be “good people” who haven’t really done anything wrong or offensive to God, this passage from Romans 3:9 reminds us that all “…are under the control of sin and subject to its power” (AMP).

(1) The Evidence Bible [note on Romans 3:9] Bridge-Logos Publishers 2011

“Why not say–as some slanderously claim that we say–‘Let us do evil that good may result’? Their condemnation is just!” (Romans 3:8).

A person who attempts to discredit someone by misrepresenting something he or she said is someone who employs an ancient strategy that dates back to the Garden of Eden. For instance, consider the serpent’s claim regarding the fruit of the tree of the knowledge of good and evil in Genesis chapter three.

When told that certain death would result for those who chose to partake of that fruit, the serpent replied, “…’You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:4-5). That was a lie, and a clear misrepresentation of God’s warning to Adam in Genesis 2:16-17.

Another spiritual misrepresentation appears here in Romans 3:7-8. The following source draws our attention to the contrast that exists between Jesus’ teachings and those who suggest that we should “…do evil that good may result”…

“It does not take an accomplished theologian to see that this is not true Christianity. Think, for example, how Jesus insisted on a radical change of behavior for all who would follow him. He said, ‘If anyone would come after me, he must deny himself and take up his cross daily and follow me’ (Luke 9:23).

He admonished those whose ‘faith’ was only verbal… Furthermore, he told the Jews of his day, ‘… unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven’ (Matt. 5:20).” ₍₁₎

Regrettably, Paul the Apostle had little control over what others did with his message. Thus, there were some who chose to slander him by distorting his teachings. Paul documented one such example here in Romans 3:8. A similar example occurred in 1 Corinthians 5:9-10, where he sought to correct an erroneous application of his teaching concerning interpersonal relationships.

Other examples were cited by the Apostle Peter who wrote of “…our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures” (2 Peter 3:15-16).

As another source comments, “Tragically, the apostle’s gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1, 2).” ₍₂₎ Therefore, we should be mindful of Paul’s parting observation regarding those who deliberately misrepresent such teachings: “…They are condemned, and that’s what they deserve” (GW).

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.287]

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 3:8.

“For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, ‘Let us do evil that good may come’?–as we are slanderously reported and as some affirm that we say. Their condemnation is just” (Romans 3:7-8).

It has often been said that “the ends justify the means” in life. Those who embrace that philosophy believe that the methods we use to achieve a specific goal are less important than the goal itself, as long as the results are “good.” However, the Scriptures do not endorse that philosophy, and the passage quoted above helps us understand why.

Here in Romans 3:7, the “means” are represented by a lie. The “ends” represent the truth of God and His glory. Thus, we have a proposition that seeks to highlight the truth of God by means of a lie. Since lying involves an attempt to deceive by falsehood, and God is a God of truth, that approach can never bring “…honor to God by showing how truthful he is” (CEV).

One paraphrase of Romans 3:8 highlights the irrational nature of this argument: “If you follow through with that idea you come to this: the worse we are, the better God likes it!” (TLB). God’s glory does not require enhancement, and He certainly has no need of “enhancements” that find their origin in a lie. Our text from Romans 3:7-8 serves to illuminate that façade and expose it for what it is: an effort to rationalize or legitimize ungodly behavior by framing it in a manner that appears to bring glory to God.

Such attempts amount to sophistry, a word that describes a plausible, but misleading or fallacious argument. ₍₁₎ Sophistry involves the use of cleverly deceptive arguments that seem reasonable, but exhibit logical inconsistencies when examined more closely. This type of argument does not aim for truth or accuracy; instead, it is often used to mislead or deceive someone while engaged in a discussion or debate.

Of course, this approach is hardly limited to questions of a spiritual nature. For instance…

• A trial lawyer might use a seemingly plausible (but untruthful) legal argument to win acquittal for a guilty client.
• A salesperson with questionable ethics might exaggerate the benefits of a product or service with a clever, but misleading presentation.
• A politician might twist and manipulate an opponent’s statement to create a false but convincing narrative that harms the opposition candidate.

While these techniques are commonly used today, Paul the Apostle repudiated such methods and set the standard for us to follow in representing Biblical truths to others…

“Instead, we reject secrecy and shameful actions. We don’t use deception, and we don’t tamper with God’s word. Instead, we commend ourselves to everyone’s conscience in the sight of God by the public announcement of the truth” (2 Corinthians 4:2 CEB).

(1) sophistry. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved December 15 2025 from https://www.thefreedictionary.com/sophistry

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?” (Romans 3:5-6).

The Apostle Paul’s response to the convoluted reasoning of Romans 3:5 was to say once again, “That’s unthinkable!” (GW). If God were to dismiss human sin, then how could He hold the members of His human creation accountable for their behavior? As one paraphrase renders this passage, “…If God were not entirely fair, how would He be qualified to judge the world? (NLT).

To understand why the premise of Romans 3:5 unravels, it helps to remember that God is both holy and just. The word “holy” means “set apart” and conveys the idea of absolute moral purity. “Holiness” means that God is completely separate from anything that may be wrong, dirty, or impure. It also expresses the qualities of honor, virtue, and ethical perfection by extension.

When we describe God as just, we are referring to the fact that He acts with complete fairness and equity in every aspect of His dealings with humanity. The Old Testament concept of a “just” individual communicates the idea of someone who is lawful, righteous, and/or correct. The New Testament concept of this word identifies someone who is virtuous, innocent, faultless, and/or guiltless.

These concepts are frequently associated with the word “righteous” in both testaments. This simply refers to one who does what is right, and helps explain Paul’s sharply negative reaction to the suggestion that God might condone human sinfulness simply because it displays His righteousness to a greater degree.

We can also turn to a helpful analogy with respect to the scenario Paul offers here in Romans 3:5-8. For example, how many of us would keep a broken clock on a wall of our home simply because it happens to display the correct time twice a day? In that instance, most of us would repair the clock or discard it in favor of a replacement. In a similar manner, God does not accept human sinfulness simply because it serves to accentuate His purity on occasion.

While our sin may highlight God’s righteousness, that is not a valid excuse for God to reward it. As mentioned earlier, Paul likely fielded such questions from those who sought to discredit him and ease their discomfort over the implications of the gospel message. If that was the case, then the following verses will demonstrate that Paul was more than prepared to meet that challenge.

Image Attribution: Original photograph: Audrius Meskauskas; derivative work: Jahoe., CC BY-SA 3.0, via Wikimedia Commons

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man)” (Romans 3:5).

Here in Romans 3:5, Paul the Apostle offered another inquiry in this series of interactive, Q&A sessions with his audience. The New Living Translation (NLT) presents this exchange in a manner that is highly accessible for modern-day audiences: “’But,’ some might say, ‘our sinfulness serves a good purpose, for it helps people see how righteous God is. Isn’t it unfair, then, for him to punish us?’” Nevertheless, Paul was quick to add, “(This is merely a human point of view).”

In making that clarification, it seems that Paul wanted to close off any avenue of speculation regarding the purpose of this question. For example, Paul did not support the premise of that question, nor did he support that conclusion. Instead, he employed that convoluted thought process as a diagnostic tool for the benefit of his audience.

By reminding his readers that he was “…arguing the way humans would” (GW), Paul drew back the curtain on the contorted logic of his opponents. He used a similar strategy in Galatians 3:15, and will later stretch this idea to its natural (and absurd) conclusion in Romans 3:8.

Much like a sparkling jewel against a black velvet background, this question sought to contrast God’s righteousness against the dark background of human sin. To this way of thinking, humanity’s sinful behavior serves a good purpose if the worst of humanity brings out the best in God. And if that behavior serves a good purpose, then God should refrain from condemning human sinfulness. In fact, He should credit humanity for serving Him instead. ₍₁₎

This brief hypothetical reminds us that we should never underestimate the human capacity to justify a desired outcome, even if that justification is patently absurd. The flaw in this premise is that God doesn’t need our unrighteousness to demonstrate His righteousness. Nor does He accept human wrongdoing as an excuse simply because it offers a greater opportunity to show His grace and patience.

Paul will begin dismantling this “human argument” (HCSB) beginning in the following verse, but first, one commentary offers some food for thought…

“Some may think they don’t have to worry about sin because (1) it’s God’s job to forgive; (2) God is so loving that he won’t judge; (3) sin isn’t so bad—it teaches valuable lessons; or (4) we need to stay in touch with the culture around us. It is far too easy to take God’s grace for granted. But God cannot overlook sin. No matter how many excuses they make, sinners will have to answer to God for their sin.” ₍₂₎

(1) See Bruce, F. F. (1986). New International Bible Commentary [pg.1322]

(2) Life Application Study Bible NKJV [Romans 3:5-8] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged'” (Romans 3:4).

Paul the Apostle was appalled by the implication that God could not be trusted simply because others lacked faith in Him (Romans 3:3). Various translations have characterized Paul’s vehement opposition to that idea with phrases such as “Absolutely not!” (GNT), “By no means.” (AMPC), and, “That would be unthinkable!” (GW) here in verse four.

One commentator expands upon Paul’s response by cleverly recasting this portion of Scripture as a question and answer session between Paul and an unnamed objector…

The objector: “…But what if some of the Jews disobeyed these commandments and were unfaithful to God and came under his condemnation? You have just said that God gave the Jews a special position and a special promise. Now you go on to say that at least some of them are under the condemnation of God. Does that mean that God has broken his promise and shown himself to be unjust and unreliable?

Paul: Far from it! What it does show is that there is no favouritism with God and that he punishes sin wherever he sees it. The very fact that he condemns the unfaithful Jews is the best possible proof of his absolute justice. He might have been expected to overlook the sins of this special people of his but he does not.” ₍₁₎

Paul went on to support this assertion with an allusion to Numbers 23:19: “let God be true but every man a liar.” The underlying message behind that statement is unmistakable: even if every member of the human race promoted a falsehood, we can depend upon God’s commitment to the truth. In commenting on this passage, another source offers some valuable counsel: “Whenever there is a question whether God or man is right, always proceed on the basis that God is right and every man is a liar.” ₍₂₎

Our author then reached back to the Old Testament Scriptures once again to present another supporting reference: “That You may be found just when You speak, And blameless when You judge” (Psalm 51:4). Our final commentator ties these references together with an important observation: “The fact that the Jews, who were given the Word of God did not obey the Word of God, in no way invalidates the Word but simply confirms the purpose of the Word, which is to convict all men of the undeniable reality that they are sinners.” ₍₃₎

(1) Barclay, William. “Commentary on Romans 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-3.html. 1956-1959.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers [Romans 3:1-20]

(3) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.26] https://mbc.icm.org/