Romans 3

Paul Answers an Objection

1 So what advantage does the Jew have? Or what is the benefit of circumcision?

2 Considerable in every way. First, they were entrusted with the spoken words of God.

3 What then? If some did not believe, will their unbelief cancel God's faithfulness?

4 Absolutely not! God must be true, but everyone is a liar,^[a] as it is written: That You may be justified in Your words and triumph when You judge. ^[b]

5 But if our unrighteousness highlights^[c] God's righteousness, what are we to say? I use a human argument:^[d] Is God unrighteous to inflict wrath?

6 Absolutely not! Otherwise, how will God judge the world?

7 But if by my lie God's truth is amplified to His glory, why am I also still judged as a sinner?

8 And why not say, just as some people slanderously claim we say, "Let us do evil so that good may come"? Their condemnation is deserved!

The Whole World Guilty before God

9 What then? Are we any better?^[e] Not at all! For we have previously charged that both Jews and Gentiles^[f] are all under sin,^[g]

10 as it is written:^[h] There is no one righteous, not even one;

11 there is no one who understands, there is no one who seeks God.

12 All have turned away, together they have become useless; there is no one who does good, there is not even one. ^[i]

13 Their throat is an open grave; they deceive with their tongues. ^[j] Vipers' venom is under their lips. ^[k]

14 Their mouth is full of cursing and bitterness. ^[l]

15 Their feet are swift to shed blood;

16 ruin and wretchedness are in their paths,

17 and the path of peace they have not known. ^[m]

18 There is no fear of God before their eyes. ^[n]

19 Now we know that whatever the law says speaks to those who are subject to the law,^[o] so that every mouth may be shut and the whole world may become subject to God's judgment.^[p]

20 For no flesh will be justified^[q] in His sight by the works of the law, for through the law [comes] the knowledge of sin.

God's Righteousness through Faith

21 But now, apart from the law, God's righteousness has been revealed-attested by the Law and the Prophets^[r]

22 -that is, God's righteousness through faith in Jesus Christ,^[s] to all who believe, since there is no distinction.

23 For all have sinned and fall short of the^[t] glory of God.

24 They are justified freely by His grace through the redemption that is in Christ Jesus.

25 God presented Him as a propitiation^[u] through faith in His blood, to demonstrate His righteousness, because in His restraint God passed over the sins previously committed.

26 He presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous^[v] the one who has faith in Jesus.

Boasting Excluded

27 Where then is boasting? It is excluded. By what kind of law?^[w] By one of works? No, on the contrary, by a law^[x] of faith.

28 For we conclude that a man is justified by faith apart from works of law.

29 Or is God for Jews only? Is He not also for Gentiles? Yes, for Gentiles too,

30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

31 Do we then cancel the law through faith? Absolutely not! On the contrary, we uphold the law.

Romans 3 Commentary

Chapter 3

Objections answered. (1-8) All mankind are sinners. (9-18) Both Jews and Gentiles cannot be justified by their own deeds. (19,20) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. (21-31)

Verses 1-8 The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfil his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.

Verses 9-18 Here again is shown that all mankind are under the guilt of sin, as a burden; and under the government and dominion of sin, as enslaved to it, to work wickedness. This is made plain by several passages of Scripture from the Old Testament, which describe the corrupt and depraved state of all men, till grace restrain or change them. Great as our advantages are, these texts describe multitudes who call themselves Christians. Their principles and conduct prove that there is no fear of God before their eyes. And where no fear of God is, no good is to be looked for.

Verses 19-20 It is in vain to seek for justification by the works of the law. All must plead guilty. Guilty before God, is a dreadful word; but no man can be justified by a law which condemns him for breaking it. The corruption in our nature, will for ever stop any justification by our own works.

Verses 21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction.

Verses 27-31 God will have the great work of the justification and salvation of sinners carried on from first to last, so as to shut out boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith for ever shuts out boasting. Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience, or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour, and that the unbeliever who is not thus united or related to him, should remain under condemnation. The law is still of use to convince us of what is past, and to direct us for the future. Though we cannot be saved by it as a covenant, yet we own and submit to it, as a rule in the hand of the Mediator.

Footnotes

• [a]. Ps 116:11 LXX
• [b]. Ps 51:4
• [c]. Or shows, or demonstrates
• [d]. Lit I speak as a man
• [e]. Are we Jews any better than the Gentiles?
• [f]. Lit Greeks
• [g]. Under sin's power or dominion
• [h]. Paul constructs this charge from a chain of OT quotations, mainly from the Psalms.
• [i]. Ps 14:1-3; 53:1-3; see Ec 7:20
• [j]. Ps 5:9
• [k]. Ps 140:3
• [l]. Ps 10:7
• [m]. Isaiah 59:7-8
• [n]. Ps 36:1
• [o]. Lit those in the law
• [p]. Or become guilty before God, or may be accountable to God
• [q]. Or will be declared righteous, or will be acquitted
• [r]. When capitalized, the Law and the Prophets OT
• [s]. Or through the faithfulness of Jesus Christ
• [t]. Or and lack the
• [u]. Or as a propitiatory sacrifice, or as an offering of atonement, or as a mercy seat; see Heb 9:5. The word propitiation has to do with the removal of divine wrath. Jesus' death is the means that turns God's wrath from the sinner; see 2 Co 5:21.
• [v]. Or and justify, or and acquit
• [w]. Or what principle?
• [x]. Or a principle

Chapter Summary

INTRODUCTION TO ROMANS 3

In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said concerning the equality of the Gentiles with the Jews; and various proofs out of the Psalms and Prophets, showing the general depravity and corruption of mankind, of the Jews as well as of the Gentiles; and the conclusion from all this, that there is no justification by the works of the law, but by the righteousness of God received by faith, of which a large and clear account is given. The first objection is in Ro 3:1, and is taken from the unprofitableness of being a Jew and a circumcised person, if that is true which is asserted in the preceding chapter; to which an answer is given, Ro 3:2, showing that though many things might be instanced in, in which the Jew had the advantage of the Gentile in external things; this might be mentioned as one for all, and taken sufficient answer, that the Jews had the oracles or word of God committed to their trust, by which they became acquainted with the will of God. The apostle foreseeing that another objection would arise upon this; what signifies their having the oracles of God, when these are not believed by them? prevents it by observing, Ro 3:3, that though some did not believe, some did, and as for the unbelief of others, the truth and faithfulness of God in his word were not made void by it; however false and deceitful men are, God is always true to his word, Ro 3:4, and which is confirmed by a passage of Scripture, cited out of Ps 51:4, hence arises another objection, that if the righteousness of God is commended and illustrated by the unrighteousness of man, then it would be unjust in God to take vengeance on men for their sins, Ro 3:5, which is removed with abhorrence, and answered by observing, that if there was any truth in it, the world could not be judged by God, as it certainly will, Ro 3:6, but still the objection is continued and strengthened, Ro 3:7, that if God is glorified through the sins of men, not only men ought not to be punished for them, but they should not be reckoned sinners, or as doers of evil things, but of good things, and be indulged in them; to which is replied, that this was the common calumny cast upon the doctrine of the apostle, and persons of such principles and practices are deserving of damnation, Ro 3:8. Having removed these objections, the apostle reassumes his former assertion, and supports it, that a carnal circumcised Jew is no better than a carnal uncircumcised Gentile; it being already sufficiently made to appear, that they are both under the power and guilt of sin; and as a further evidence of it, he produces several passages out of the book of Psalms, and out of the prophecies of Isaiah, which fully express the sad corruption of human nature, and especially of the Jews; and this account begins in Ro 3:10, and ends in Ro 3:18, and which account he suggests, Ro 3:19, carries in it such a full conviction of the truth of what he had said, that all men are under sin, that no one would be able to open his mouth in his own defence, but all must acknowledge themselves guilty before God: and then he proceeds to the conclusion he meant to draw from all this, that there is no justification of any before God by the deeds of the law; giving this as a reason for it, because the law discovered sin, but not a justifying righteousness, Ro 3:20, that is revealed in another way, by the Gospel, and not the law, though both law and prophets bear a testimony to it, Ro 3:21, which righteousness is described by the author of it, God; by the means through which it comes to the use and comfort of men, the faith of Christ; and by the subjects of it, them that believe; in the justification of which there is no difference, Ro 3:22, of which a reason is given, Ro 3:23, taken from the general state of men, as sinners, and bereaved of the image of God: the several causes, ways, means, and end of the justification of such persons are suggested; the moving cause is the free grace of God, the meritorious or procuring cause the redemption that is in Christ, Ro 3:24, and his propitiatory sacrifice, Ro 3:25, which is owing to the eternal purpose of God, whose end in it was to declare his purity, holiness, and justice; which end is repeated and enlarged on, in Ro 3:26, upon which the apostle asks, Ro 3:27, what is become of boasting in the creature? and answers himself by saying, it was excluded, not by the doctrine of works, but by the doctrine of faith, and particularly the doctrine of justification by faith in the righteousness of Christ; wherefore the conclusion stands firm and just, from the premises, that justification is by faith without the works of the law, Ro 3:28, and it is further confirmed, that Jews and Gentiles, with respect to their state and condition God-ward, are on a level; he is the God of the one, as well as of the other, Ro 3:29, and this appears by his justifying both in one and the same way, through faith in the righteousness of this Son, Ro 3:30, and the chapter is concluded by obviating an objection that might be made, that through this doctrine of justification by faith the law is made void, and is of no use, Ro 3:31, to which the apostle answers, that this is so far from being fact, that the law is established by it.

Ver 1. \\What advantage then hath the Jew\\? &c.] If he is not properly a Jew, who is born of Jewish parents, and brought up in the customs, rites, and religion of the Jewish nation, but anyone of whatsoever nation, that is born again of water, and of the Spirit; where is the superior excellency of the Jew to the Gentile? A man may as well be born and brought up a Heathen as a Jew; the one has no more advantages than the other by his birth and education: it may be rendered, "what hath the Jew more?" or "what has he superfluous" or "abundant?" the phrase answers to the Hebrew Mdal Nwrty hm in Ec 1:3, which is rendered, "what profit hath a man?" and in Ec 6:8, Mkxl rtwy hm, "what hath a wise man more" and in Ro 3:11, Mdal rty hm, "what is a man better?" the first of these passages the Septuagint render by tiv perisseia, "what abundance?" and the last by ti perisson, "what more", or "superfluous", or "abundant?" the phrase used by the apostle here:

\\or what profit is there of circumcision\\? since that which is outward in the flesh profits not unless the law is kept, otherwise circumcision is no circumcision; and if an uncircumcised Gentile keeps the law, he is a better man than a circumcised Jew; yea, he judges and condemns him; for the only true circumcision is internal, spiritual, and in the heart. To this the apostle answers in the Ro 3:2. 04849