Romans Chapter 3

From The Open Bible Project

3:1 Then what advantage does the Jew have? Or what is the profit of circumcision?

• (1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.

3:2 Much in every way! Because first of all, they were entrusted with the oracles of God.

• (a) The Jews’ state and condition was of principal importance.
• (b) Words.

3:3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?

• (c) Break the covenant.
• (d) The faith that God gave.

3:4 May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, and might prevail when you come into judgment."[4]

• (e) That your justice might be plainly seen.
• (f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.

3:5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.

• (2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.
• (g) Treachery, and all the fruits of it.
• (h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of man’s wisdom, which is not subject to the will of God.

3:6 May it never be! For then how will God judge the world?

3:7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?

• (3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.
• (i) The truth and unchangingness.

3:8 Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.

3:9 What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin.

• (4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.
• (k) Are guilty of sin.

3:10 As it is written, "There is no one righteous; no, not one.

3:11 There is no one who understands. There is no one who seeks after God.

3:12 They have all turned aside. They have together become unprofitable. There is no one who does good, no, not, so much as one."[5]

3:13 "Their throat is an open tomb. With their tongues they have used deceit."[6] "The poison of vipers is under their lips;"[7]

3:14 "whose mouth is full of cursing and bitterness."[8]

3:15 "Their feet are swift to shed blood.

3:16 Destruction and misery are in their ways.

3:17 The way of peace, they haven't known."[9]

• (l) An innocent and peaceable life.

3:18 "There is no fear of God before their eyes."[10]

3:19 Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

• (5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.
• (m) The Law of Moses.
• (6) A conclusion of all the former discussions, from (Romans 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears * (as we have already proved) by comparing the law and man’s life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
• (n) Be found guilty before God.

3:20 Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.

• (o) By those deeds by which the law can be done by us.
• (p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."
• (q) Absolved before the judgment seat of God.
• (r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.

3:21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;

• (7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."

3:22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,

• (8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.
• (s) Which we give to Jesus Christ, or which rests upon him.

3:23 for all have sinned, and fall short of the glory of God;

• (t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.

3:24 being justified freely by his grace through the redemption that is in Christ Jesus;

• (9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.
• (u) By his free gift, and liberality.

3:25 whom God set forth to be [11] an atoning sacrifice [See Romans Footnotes 11], through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance;

• (10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.
• (x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.
• (y) Of those sins which we committed when we were his enemies.
• (z) Through his patience, and his enduring nature.

3:26 to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.

• (a) That is, when Paul wrote this.
• (b) That he might be found exceedingly truth and faithful.
• (c) Making him just and without blame, but putting Christ’s righteousness to him.
• (d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.

3:27 Where then is the boasting? It is excluded. By what manner of law? Of works? No, but by a law of faith.

• (11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.
• (e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".

3:28 We maintain therefore that a man is justified by faith apart from the works of the law.

3:29 Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also,

• (12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.
• (f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.

3:30 since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

• (g) The circumcised.

3:31 Do we then nullify the law through faith? May it never be! No, we establish the law.

• (13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.
• (h) Vain, void, to no purpose, and of no power.
• (i) We make the law effectual and strong.