Teks -- Romans 3:1-27 (NET)

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages. First of all, the Jews were entrusted with the oracles of God. 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” 3:5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? (I am speaking in human terms.) 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”?– as some who slander us allege that we say. (Their condemnation is deserved!)

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written: “There is no one righteous, not even one, 3:11 there is no one who understands, there is no one who seeks God. 3:12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.” 3:13 “Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.” 3:14 “Their mouths are full of cursing and bitterness.” 3:15 “Their feet are swift to shed blood, 3:16 ruin and misery are in their paths, 3:17 and the way of peace they have not known.” 3:18 “There is no fear of God before their eyes.” 3:19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. 3:21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed– 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 3:26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness. 3:27 Where, then, is boasting? It is excluded! By what principle? Of works? No, but by the principle of faith!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 3:1 - What advantage then hath the Jew?

What advantage then hath the Jew? ( ti oun to perisson tou Ioudaiou̇ ).

Literally, "What then is the overplus of the Jew?"What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2.

Robertson: Rom 3:1 - The profit

The profit ( hē ōphelia ).

The help. Old word, only here in N.T. See Mar 8:36 for ōphelei , the verb to profit.

Robertson: Rom 3:2 - Much every way

Much every way ( polu kata panta ).

Polu points back to to perisson . So it means the overplus of the Jew is much from every angle.

Robertson: Rom 3:2 - First of all

First of all ( prōton men ).

As in Rom 1:8; 1Co 11:18 Paul does not add to his "first."He singles out one privilege of the many possessed by the Jew.

Robertson: Rom 3:2 - They were intrusted with

They were intrusted with ( episteuthēsan ).

First aorist passive indicative of pisteuō , to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1Th 2:4.

Robertson: Rom 3:2 - The oracles of God

The oracles of God ( ta logia tou theou ).

In the accusative case, therefore, the object of episteuthēsan . Logion is probably a diminutive of logos , word, though the adjective logios also occurs (Act 18:24). The word was early used for "oracles"from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Act 7:38, which see; Rom 3:2; Heb 5:12; 1Pe 4:11). It is possible that here and in Act 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all.

Robertson: Rom 3:3 - For what if?

For what if? ( ti gar ei̇ ).

But Westcott and Hort print it, Timothy gaṙ ei . See note on Phi 1:18 for this exclamatory use of ti gar (for how? How stands the case?).

Robertson: Rom 3:3 - Some were without faith

Some were without faith ( ēpistēsan ).

First aorist active indicative of apisteō , old verb, to disbelieve. This is the common N.T. meaning (Luk 24:11, Luk 24:41; Act 28:24; Rom 4:20). Some of them "disbelieved,"these "depositaries and guardians of revelation"(Denney). But the word also means to be unfaithful to one’ s trust and Lightfoot argues for that idea here and in 2Ti 2:13. The Revised Version renders it "faithless"there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus.

Robertson: Rom 3:3 - The faithfulness of God

The faithfulness of God ( tēn pistin tou theou ).

Undoubtedly pistis has this sense here and not "faith."God has been faithful (2Ti 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Rom 3:3, but there is no real objection to taking ēpistēsan , apistian , pistin , all to refer to faithfulness rather than just faith.

Robertson: Rom 3:4 - Let God be found true

Let God be found true ( ginesthō ho theos alēthēs ).

"Let God continue to be true"(present middle imperative).

Robertson: Rom 3:4 - But every man a liar

But every man a liar ( pās de anthrōpos pseustēs ).

The contrast in de really means, "though every man be found a liar."Cf. Psa 116:12.

Robertson: Rom 3:4 - As it is written

As it is written ( kathōs gegraptai ).

Psa 51:6.

Robertson: Rom 3:4 - That thou mightest be justified

That thou mightest be justified ( hopōs an dikaiōthēis ).

Hopōs rather than the common hina for purpose and an with the first aorist passive subjunctive of dikaioō . Used of God this verb here has to mean "declared righteous,"not "made righteous."

Robertson: Rom 3:4 - Mightest prevail

Mightest prevail ( nikēseis ).

Future active indicative with hopōs of nikaō , to win a victory, though B L have nikēsēis (first aorist active subjunctive, the usual construction).

Robertson: Rom 3:4 - When thou comest into judgement

When thou comest into judgement ( en tōi krinesthai se ).

"In the being judged as to thee"(present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the lxx from the Hebrew infinitive construct.

Robertson: Rom 3:5 - What shall we say?

What shall we say? ( ti eroumeṅ ).

Rhetorical question, common with Paul as he surveys the argument.

Robertson: Rom 3:5 - Commendeth

Commendeth ( sunistēsin ).

This common verb sunistēmi , to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Co 3:1; 2Co 4:2) or to prove, to establish (2Co 7:11; Gal 2:18; Rom 5:8). Either makes good sense here.

Robertson: Rom 3:5 - Who visiteth the wrath

Who visiteth the wrath ( ho epipherōn tēn orgēn ).

"Who brings on the wrath,""the inflicter of the anger"(Vaughan).

Robertson: Rom 3:5 - I speak as a man

I speak as a man ( kata anthrōpon ).

See note on Gal 3:15 for same phrase. As if to say, "pardon me for this line of argument."Tholuck says that the rabbis often used kata anthrōpon and ti eroumen . Paul had not forgotten his rabbinical training.

Robertson: Rom 3:6 - For then how

For then how ( epei pōs ).

There is a suppressed condition between epei and pōs , an idiom occurring several times in the N.T. (1Co 15:29; Rom 11:6, Rom 11:22). "Since, if that were true, how."

Robertson: Rom 3:7 - Through my lie

Through my lie ( en tōi emōi pseusmati ).

] Old word from pseudomai , to lie, only here in N.T. Paul returns to the imaginary objection in Rom 3:5. The MSS. differ sharply here between ei de (but if) and ei gar (for if). Paul "uses the first person from motives of delicacy"(Sanday and Headlam) in this supposable case for argument’ s sake as in 1Co 4:6. So here he "transfers by a fiction"(Field) to himself the objection.

Robertson: Rom 3:8 - And why not

And why not ( kai mē ).

We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply genētai after mē and repeat ti (kai ti mē genētai , deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take mē with poiēsōmen and make a long parenthesis of all in between. Even so it is confusing because hoti also (recitative hoti ) comes just before poiēsōmen . The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive hēmās legein after phasin and then the direct quotation with recitative hoti after legein , a direct quotation dependent on the infinitive in indirect quotation.

Robertson: Rom 3:8 - Let us do evil that good may come

Let us do evil that good may come ( poiēsōmen ta kaka hina elthēi ta agatha ).

The volitive aorist subjunctive (poiēsōmen ) and the clause of purpose (hina and the aorist subjunctive elthēi ). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

Robertson: Rom 3:9 - What then?

What then? ( ti ouṅ ).

Paul’ s frequent query, to be taken with Rom 3:1, Rom 3:2.

Robertson: Rom 3:9 - Are we in worse case than they?

Are we in worse case than they? ( proechomethȧ ).

The American Revisers render it: "Are we in better case than they?"There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one’ s advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled"and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?"This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it.

Robertson: Rom 3:9 - No, in no wise

No, in no wise ( ou pantōs ).

"Not at all."See note on 1Co 5:10.

Robertson: Rom 3:9 - We before laid to the charge

We before laid to the charge ( proēitiasametha ).

First aorist middle indicative of proaitiaomai , to make a prior accusation, a word not yet found anywhere else. Paul refers to Rom 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive einai with the accusative pantas is in indirect discourse.

Robertson: Rom 3:9 - Under sin

Under sin ( hupo hamartian ).

See note on Gal 3:22; Rom 7:14.

Robertson: Rom 3:10 - As it is written

As it is written ( kathōs gegraptai hoti ).

Usual formula of quotation as in Rom 3:4 with recitative hoti added as in Rom 3:8. Paul here uses a catena or chain of quotations to prove his point in Rom 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Rom 3:10-12 come from Psa 14:1-3; first half of Rom 3:13 as far as edoliousan from Psalms 4:9, the second half from Psa 140:3; Rom 3:14 from Psa 10:7; Rom 3:15-17 from an abridgment of Isa 59:7.; Rom 3:18 from Psa 35:1. Paul has given compounded quotations elsewhere (2Co 6:16; Rom 9:25.,27f; Rom 11:26.,34f.; Rom 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Rom 3:4 in Aleph B, etc.

Robertson: Rom 3:10 - There is none righteous, no, not one

There is none righteous, no, not one ( ouk estin dikaios oude heis ).

"There is not a righteous man, not even one."This sentence is like a motto for all the rest, a summary for what follows.

Robertson: Rom 3:11 - That understandeth

That understandeth ( suniōn ).

Present active participle of suniō , late omega form of ̇mi verb suniēmi , to send together, to grasp, to comprehend. Some MSS. have the article ho before it as before ekzētōn (seeking out).

Robertson: Rom 3:12 - They are together become unprofitable

They are together become unprofitable ( hama ēchreōthēsan ).

First aorist passive indicative of achreoō . Late word in Polybius and Cilician inscription of first century a.d. Some MSS. read ēchreiōthēsan from achreios , useless (a privative and chreios , useful) as in Luk 17:10; Mat 25:30, but Westcott and Hort print as above from the rarer spelling achreos . Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot).

Robertson: Rom 3:12 - No, not so much as one

No, not so much as one ( ouk estin heōs henos ).

"There is not up to one."

Robertson: Rom 3:13 - Throat

Throat ( larugx ).

Old word, larynx.

Robertson: Rom 3:13 - Open sepulchre

Open sepulchre ( taphos aneōigmenos ).

Perfect passive participle of anoigō , "an opened grave."Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave"(Shedd).

Robertson: Rom 3:13 - They have used deceit

They have used deceit ( edoliousan ).

Imperfect (not perfect or aorist as the English implies) active of dolioō , only in lxx and here in the N.T. from the common adjective dolios , deceitful (2Co 11:13). The regular form would be edolioun . The ̇osan ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the lxx, but it is common in the Boeotian and Aeolic dialects and occurs in eichosan in the N.T. (Joh 15:22, Joh 15:24). "They smoothed their tongues"in the Hebrew.

Robertson: Rom 3:13 - Poison

Poison ( ios ).

Old word both for rust (Jam 5:3) and poison (Jam 3:8).

Robertson: Rom 3:13 - Of asps

Of asps ( aspidōn ).

Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in lxx. Only here in the N.T. The poison of the asp lies in a bag under the lips (cheilē ), often in lxx, only here in N.T. Genitive case after gemei (is full).

Robertson: Rom 3:15 - To shed

To shed ( ekcheai ).

First aorist active infinitive of ekcheō , to pour out, old verb with aorist active exechea .

Robertson: Rom 3:16 - Destruction

Destruction ( suntrimma ).

Rare word from suntribō , to rub together, to crush. In Lev 21:19 for fracture and so in papyri. Only here in N.T.

Robertson: Rom 3:16 - Misery

Misery ( talaipōria ).

Common word from talaipōros (Rom 7:24), only here in the N.T.

Robertson: Rom 3:17 - The way of peace

The way of peace ( hodon eirēnēs ).

Wherever they go they leave a trail of woe and destruction (Denney).

Robertson: Rom 3:18 - Before

Before ( apenanti ).

Late double compound (apo , en , anti ) adverbial preposition in lxx and Polybius, papyri and inscriptions. With genitive as here.

Robertson: Rom 3:19 - That every mouth may be stopped

That every mouth may be stopped ( hina pān stoma phragēi ).

Purpose clause with hina and second aorist passive subjunctive of phrassō , old verb to fence in, to block up. See note on 2Co 11:10. Stopping mouths is a difficult business. See note on Tit 1:11 where Paul uses epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (tois en tōi nomōi ), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Rom 1:18-32.

Robertson: Rom 3:19 - May be brought under the judgement of God

May be brought under the judgement of God ( hupodikos genētai tōi theōi ).

"That all the world (Jew as well as Gentile) may become (genētai ) answerable (hupodikos , old forensic word, here only in N.T.) to God (dative case tōi theōi )."Every one is "liable to God,"in God’ s court.

Robertson: Rom 3:20 - Because

Because ( dioti , again, dia , hoti ).

Robertson: Rom 3:20 - By the works of the law

By the works of the law ( ex ergōn nomou ).

"Out of works of law."Mosaic law and any law as the source of being set right with God. Paul quotes Psa 43:2 as he did in Gal 2:16 to prove his point.

Robertson: Rom 3:20 - The knowledge of sin

The knowledge of sin ( epignōsis hamartias ).

The effect of law universally is rebellion to it (1Co 15:56). Paul has shown this carefully in Gal 3:19-22. Cf. Heb 10:3. He has now proven the guilt of both Gentile and Jew.

Robertson: Rom 3:21 - But now apart from the law

But now apart from the law ( nuni de chōris nomou ).

He now (nuni emphatic logical transition) proceeds carefully in Rom 3:21-31 the nature of the God-kind of righteousness which stands manifested (dikaiosunē theou pephanerōtai , perfect passive indicative of phaneroō , to make manifest), the necessity of which he has shown in 1:18-3:20. This God kind of righteousness is "apart from law"of any kind and all of grace (chariti ) as he will show in Rom 3:24. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets"(marturoumenē , present passive participle, hupo tou nomou kai tōn prophētōn ), made plain continuously by God himself.

Robertson: Rom 3:22 - Even

Even ( de ).

Not adversative here. It defines here.

Robertson: Rom 3:22 - Through faith in Jesus Christ

Through faith in Jesus Christ ( dia pisteōs ̣Iēsoǔ Christou ).

Intermediate agency (dia ) is faith and objective genitive, "in Jesus Christ,"not subjective "of Jesus Christ,"in spite of Haussleiter’ s contention for that idea. The objective nature of faith in Christ is shown in Gal 2:16 by the addition eis Christon Iēsoun episteusamen (we believed in Christ), by tēs eis Christon pisteōs humōn (of your faith in Christ) in Col 2:5, by en pistei tēi en Christōi Iēsou (in faith that in Christ Jesus) in 1Ti 3:13, as well as here by the added words "unto all them that believe"(eis pantas tous pisteuontas ) in Jesus, Paul means.

Robertson: Rom 3:22 - Distinction

Distinction ( diastolē ).

See note on 1Co 14:7 for the difference of sounds in musical instruments. Also in Rom 10:12. The Jew was first in privilege as in penalty (Rom 2:9.), but justification or setting right with God is offered to both on the same terms.

Robertson: Rom 3:23 - Sinned

Sinned ( hērmarton ).

Constative second aorist active indicative of hamartanō as in Rom 5:12. This tense gathers up the whole race into one statement (a timeless aorist).

Robertson: Rom 3:23 - And fall short

And fall short ( kai husterountai ).

Present middle indicative of hustereō , to be husteros (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

Robertson: Rom 3:24 - Being justified

Being justified ( dikaioumenoi ).

Present passive participle of dikaioō , to set right, repeated action in each case, each being set right.

Robertson: Rom 3:24 - Freely

Freely ( dōrean ).

As in Gal 2:21.

Robertson: Rom 3:24 - By his grace

By his grace ( tēi autou chariti ).

Instrumental case of this wonderful word charis which so richly expresses Paul’ s idea of salvation as God’ s free gift.

Robertson: Rom 3:24 - Through the redemption

Through the redemption ( dia tēs apolutrōseōs ).

A releasing by ransom (apo , lutrōsis from lutroō and that from lutron , ransom). God did not set men right out of hand with nothing done about men’ s sins. We have the words of Jesus that he came to give his life a ransom (lutron ) for many (Mar 10:45; Mat 20:28). Lutron is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East , pp. 327f.).

Robertson: Rom 3:24 - That is in Christ Jesus

That is in Christ Jesus ( tēi en Christōi Iēsou ).

There can be no mistake about this redemption. It is like Joh 3:16.

Robertson: Rom 3:25 - Set forth

Set forth ( proetheto ).

Second aorist middle indicative. See note on Rom 1:13 for this word. Also in Eph 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (pro ) the whole world.

Robertson: Rom 3:25 - A propitiation

A propitiation ( hilastērion ).

The only other N.T. example of this word is in Heb 9:5 where we have the "cherubim overshadowing the mercy seat"(to hilastērion ). In Hebrews the adjective is used as a substantive or as "the propitiatory place"But that idea does not suit here. Deissmann ( Bible Studies , pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering"or "propitiatory gift."Hence he concludes about Rom 3:25 : "The crucified Christ is the votive gift of the Divine Love for the salvation of men."God gave his Son as the means of propitiation (1Jo 2:2). Hilastērion is an adjective (hilastērios ) from hilaskomai , to make propitiation (Heb 2:17) and is kin in meaning to hilasmos , propitiation (1Jo 2:2; 1Jo 4:10). There is no longer room for doubting its meaning in Rom 3:25.

Robertson: Rom 3:25 - Through faith, by his blood

Through faith, by his blood ( dia pisteōs en tōi autou haimati ).

So probably, connecting en toi haimati (in his blood) with proetheto .

Robertson: Rom 3:25 - To show his righteousness

To show his righteousness ( eis endeixin tēs dikaiosunēs autou ).

See note on 2Co 8:24. "For showing of his righteousness,"the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it.

Robertson: Rom 3:25 - Because of the passing over

Because of the passing over ( dia tēn paresin ).

Late word from pariēmi , to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies , p. 266) for remission of punishment, especially for debt, as distinct from aphesis (remission).

Robertson: Rom 3:25 - Done aforetime

Done aforetime ( progegonotōn ).

Second perfect active genitive participle of proginomai . The sins before the coming of Christ (Act 14:16; Act 17:30; Heb 9:15).

Robertson: Rom 3:25 - Forbearance

Forbearance ( anochēi ).

Holding back of God as in Rom 2:4. In this sense Christ tasted death for every man (Heb 2:9).

Robertson: Rom 3:26 - For the shewing

For the shewing ( pros tēn endeixin ).

Repeats point of eis endeixin Rom 3:25 with pros instead of eis .

Robertson: Rom 3:26 - At this present season

At this present season ( en tōi nun kairōi ).

"In the now crisis,"in contrast with "done aforetime."

Robertson: Rom 3:26 - That he might himself be

That he might himself be ( eis to einai auton ).

Purpose with eis to and the infinitive einai and the accusative of general reference.

Robertson: Rom 3:26 - Just and the justifier of

Just and the justifier of ( dikaion kai dikaiounta ).

"This is the key phrase which establishes the connexion between the dikaiosunē theou and the dikaiosunē ek pisteōs "(Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Rom 4:5). God’ s mercy would not allow him to leave man to his fate. God’ s justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man’ s part.

Robertson: Rom 3:27 - It is excluded

It is excluded ( exekleisthē ).

First aorist (effective) passive indicative. "It is completely shut out."Glorying is on man’ s part.

Robertson: Rom 3:27 - Nay; but by a law of faith

Nay; but by a law of faith ( ouchi ,alla dia nomou pisteōs ).

Strong negative, and note "law of faith,"by the principle of faith in harmony with God’ s love and grace.

Vincent: Rom 3:1 - Advantage

Advantage ( περισσὸν )

Lit., surplus . Hence prerogative or pre-eminence .

Vincent: Rom 3:1 - Profit

Profit ( ὠφέλεια )

Compare profiteth , Rom 2:25.

Vincent: Rom 3:2 - Chiefly

Chiefly ( πρῶτον )

Rev., first of all ; i.e., first in order. Paul, however, does not enumerate further, being led away by another thought.

Vincent: Rom 3:2 - The oracles

The oracles ( τὰ λόγια )

Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Act 7:38; Heb 5:12; 1Pe 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises.

Vincent: Rom 3:3 - Did not believe

Did not believe ( ἠπίστησαν )

Rev., were without faith . Not, as some, were unfaithful , which is contrary to New Testament usage. See Mar 16:11, Mar 16:16; Luk 24:11, Luk 24:41; Act 28:24; Rom 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith ; their want of faith ; the faithfulness of God.

Vincent: Rom 3:3 - Faith of God

Faith of God

Better, as Rev., faithfulness ; the good faith of God; His fidelity to His promises. For this sense see on Mat 23:23. Compare Tit 2:10, and see on faithful , 1Jo 1:9; see on Rev 1:5; see on Rev 3:14. Compare 1Co 1:9; 1Co 10:13; 2Co 1:18.

Vincent: Rom 3:3 - Make without effect

Make without effect ( καταργήσει )

See on Luk 13:7. The word occurs twenty-five times in Paul, and is variously rendered in A.V. make void , destroy , loose , bring to nought , fail , vanish away , put away , put down , abolish , cease . The radical meaning is to make inert or idle . Dr. Morison acutely observes that it negatives the idea of agency or operation , rather than of result or effect . It is rather to make inefficient than to make without effect . So in Luk 13:7, why should the tree be allowed to make the ground idle ? 1Co 13:8, prophecies shall fail, or have no more work to do. 2Ti 1:10 Christ abolished death. There is no more work for it. Rom 6:6, the body of sin is rendered inactive. Rom 3:31, Do we deprive the law of its work - render it a dead letter?

Vincent: Rom 3:4 - God forbid

God forbid ( μὴ γένοιτο )

Lit., may it not have come to pass . Used by Paul fourteen times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent. Luther renders das sey ferne that be far . Wyc. fer be it . It corresponds to the Hebrew chalilah . profane , which in the Septuagint is sometimes rendered by it, sometimes by μηδαμῶς by no means , sometimes by μὴ εἴη may it not be , and again by ἵλεως God be merciful to us (see on Mat 16:22). It indicates a feeling of strong aversion: " Away with the thought."

Vincent: Rom 3:4 - Let God be true

Let God be true ( γινέσθω ὁ Θεὸς ἀληθής )

Rev., better, " let God be found true;" thus giving the force of γίνομαι to become . See on was , I am , Joh 8:58. The phrase is used with reference to men's apprehension. Let God turn out to be or be found to be by His creatures.

Vincent: Rom 3:4 - Be justified

Be justified

Acknowledged righteous. The figure is forensic. God's justice is put on trial.

Vincent: Rom 3:4 - Overcome

Overcome ( νικήσῃς )

Rev., prevail . Gain the case. The word occurs only three times outside of John's writings.

Vincent: Rom 3:4 - When thou art judged

When thou art judged ( ἐν τῷ κρίνεσθαί σε )

Rev., when thou comest into judgment .

Vincent: Rom 3:5 - Commend

Commend ( συνίστησιν )

Only twice outside of Paul's writings, Luk 9:32; 2Pe 3:5, both in the physical sense. Lit., to place together . Hence of setting one person with another by way of introducing or presenting him, and hence to commend . Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend , establish , prove . Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Rom 5:8; 2Co 7:11; Gal 2:18. See Rom 16:1; 2Co 4:2; 2Co 6:4; 2Co 10:18.

Vincent: Rom 3:5 - Who taketh vengeance

Who taketh vengeance ( ὁ ἐπιφέρων τὴν ὀργήν )

Rev., much better, who visiteth with wrath . Lit., bringeth the anger to bear . The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in Mat 3:7, referring to something recognized - the wrath to come, the well-understood need of unrighteousness. See on Rom 12:19.

Vincent: Rom 3:5 - As a man

As a man ( κατὰ ἄνθρωπον )

Rev., after the manner of men ; i.e., I use a mode of speech drawn from human affairs. The phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject. Morison aptly paraphrases: " When I ask the question, 'Is God unjust who inflicteth wrath?' I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which it is customary for men to employ when referring to human relationships." Compare 1Co 9:8; Rom 6:19.

Vincent: Rom 3:7 - Lie

Lie ( ψεύσματι )

Only here in the New Testament. The expression carries us back to Rom 3:4, and is general for moral falsehood , unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ.

Vincent: Rom 3:9 - Are we better

Are we better ( προεχόμεθα )

Rev., are we in worse case than they ? Render, with the American Revisers, are we in better case than they , i.e., have we any advantage? The Rev. takes the verb as passive - are we surpassed ? which would require the succeeding verses to show that the Gentiles are not better than the Jews; whereas they show that the Jews are not better than the Gentiles. Besides, nothing in the context suggests such a question. Paul has been showing that the Old Testament privileges, though giving to the Jews a certain superiority to the Gentiles, did not give them any advantages in escaping the divine condemnation. After such showing it was natural that the question should be renewed: Do the Jews have any advantage?

Vincent: Rom 3:9 - We have before proved

We have before proved ( προῃτιασάμεθα )

The reference is not to logical proof, but to forensic accusation. The simple verb means to charge as being the cause (αἰτία ) of some evil: hence to accuse , impeach . Rev., correctly, we before laid to the charge .

Vincent: Rom 3:11 - Understandeth

Understandeth ( συνιῶν )

See on foolish , Rom 1:21.

Vincent: Rom 3:11 - Seeketh after

Seeketh after ( ἐκζητῶν )

Lit., seeketh out . See on 1Pe 1:10.

Vincent: Rom 3:12 - They are together become unprofitable

They are together become unprofitable ( ἅμα ἠχρειώθησαν )

Only here in the New Testament: Together carries forward the all . The Hebrew of the Psalm means have become corrupt . The Greek word is to become useless . Compare Joh 15:6.

Vincent: Rom 3:12 - Good

Good ( χρησττότητα )

Only in Paul's writings. The radical idea of the word is profitableness . Compare have become unprofitable . Hence it passes readily into the meaning of wholesomeness . See on Mat 11:30. It is opposed by Paul to ἀποτομία abruptness , severity (Rom 11:22). It is rendered kindness in Eph 2:7; Col 3:12; Gal 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness . The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης .

Vincent: Rom 3:13 - Open sepulchre

Open sepulchre ( τάφος ἀνεῳγμένος )

Lit., a sepulchre opened or standing open . Some explain the figure by the noisome exhalations from a tomb. Others refer it to a pit standing open and ready to devour, comparing Jer 5:16, where the quiver of the Chaldaeans is called an open sepulchre. So Meyer and Morison. Godet compares the phrase used of a brutal man: " it seems as if he would like to eat you." Compare Dante's vision of the lion:

" With head uplifted and with ravenous hunger,

So that it seemed the air was afraid of him."

" Inferno ," i ., 47 .

Vincent: Rom 3:13 - Have used deceit

Have used deceit ( εδολιουσαν )

Hebrew, they smoothed their tongues . Guile is contrasted with violence in the previous clause. Wyc., with their tongues they did guilingly . The imperfect tense denotes perseverance in their hypocritical professions.

Vincent: Rom 3:16 - Destruction

Destruction ( σύντριμμα )

A dashing to pieces. Only here. The kindred verb συντρίβω to break in pieces , shiver , is frequent. See Mar 5:4; Mar 14:3; Rev 2:27, etc.

Vincent: Rom 3:19 - We know

We know

Often in Paul, of a thing generally conceded.

Vincent: Rom 3:19 - Saith - speaketh

Saith - speaketh ( λέγει - λαλεῖ )

See on Mat 28:18. The former contemplates the substance , the latter the expression of the law.

Vincent: Rom 3:19 - May be stopped

May be stopped ( φραγῇ )

Lit., fenced up . The effect of overwhelming evidence upon an accused party in court.

Vincent: Rom 3:19 - May become guilty before God

May become guilty before God ( ὑπόδικος γένηται τῷ Θεῷ )

Rev., brought under the judgment of God . Ὑπόδικος under judgment , occurs only here. In classical Greek it signifies brought to trial or liable to be tried . So Plato, " Laws," 846, of a magistrate imposing unjust penalties. " Let him be liable to pay double to the injured party." Id., 879, " The freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge ; but He is rather to be regarded as the injured party . Not God's judgments , but His rights are referred to. The better rendering is liable to pay penalty to God .

Vincent: Rom 3:20 - Works of the law

Works of the law

Not the Mosaic law in its ritual or ceremonial aspect; but the law in a deeper and more general sense, as written both in the decalogue and in the hearts of the Gentiles, and embracing the moral deeds of both Gentiles and Jews. The Mosaic law may indeed be regarded as the primary reference, but as representing a universal legislation and including all the rest. The moral revelation, which is the authoritative instruction of God, may be viewed either indefinitely and generally as the revelation of God to men; or authoritatively, as to the duty incumbent on man as man; or with reference to the instruction as to the duty incumbent on men as sinful men under a dispensation of mercy; or as instruction as to the duty of Jews as Jews. Rom 3:20 relates to the instruction regarding the duty incumbent on men as men. " It is the law of commandments which enjoins those outer acts and inner choices and states which lie at the basis and constitute the essence of all true religion. In the background or focal point of these commandments he sees the decalogue, or duologue , which is often designated 'the moral law by way of pre-eminence" (Morison, from whom also the substance of this note is taken). By the phrase works of the law is meant the deeds prescribed by the law.

Vincent: Rom 3:20 - Flesh

Flesh ( σάρξ )

Equivalent to man . It is often used in the sense of a living creature - man or beast. Compare 1Pe 1:24; Mat 24:22; Luk 3:6. Generally with a suggestion of weakness, frailty, mortality; Septuagint, Jer 17:5; Psa 78:39; Eph 6:12. The word here has no doctrinal bearing.

Vincent: Rom 3:20 - Be justified

Be justified ( δικαιωθήσεται )

For the kindred adjective δίκαιος righteous , see on Rom 1:17.

1. Classical usage . The primitive meaning is to make right . This may take place absolutely or relatively. The person or thing may be made right in itself , or with reference to circumstances or to the minds of those who have to do with them . Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment . Thus Thucydides, ii. 6, 7. " The Athenians judged it right to retaliate on the Lacedaemonians." Herodotus, i., 89, Croesus says to Cyrus: " I think it right to shew thee whatever I may see to thy advantage."

A different shade of meaning is to judge to be the case . So Thucydides, iv., 122: " The truth concerning the revolt was rather as the Athenians, judged the case to be." Again, it occurs simply in the sense to judge . Thucydides, v., 26: " If anyone agree that the interval of the truce should be excluded, he will not judge correctly " In both these latter cases the etymological idea of right is merged, and the judicial element predominates.

In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils .

Applied to persons, the meaning is predominantly judicial, though Aristotle (" Nichomachaean Ethics," v., 9) uses it in the sense of to treat one rightly . There is no reliable instance of the sense to make right intrinsically ; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, " Agamemnon," 390-393: Paris, subjected to the judgment of men, tested (δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character.

Thus the verb acquires the meaning of condemn ; adjudge to be bad . Thucydides, iii., 40: Cleon says to the Athenians, " If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves." From this readily arises the sense of punish ; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: " Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense." Compare Plato, " Laws," ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (" Phaedrus," 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: " Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed" (" Against Verres," v., 57).

To sum up the classical usage, the word has two main references: 1, to persons ; 2, to things or acts . In both the judicial element is dominant. The primary sense, to make right , takes on the conventional meanings to judge a thing to be right , to judge , to right a person , to treat rightly , to condemn , punish , put to death .

2. New Testament usage . This is not identical with the classical usage. In the New Testament the word is used of persons only. In Mat 11:19; Luk 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation.

A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God . In the A.V. confusion is likely to arise from the variations in translation, righteousness , just , justifier , justify . See Rom 3:24, Rom 3:26, Rom 3:28, Rom 3:30; Rom 4:2; Rom 5:1, Rom 5:9; Gal 2:16; Gal 3:8, Gal 3:11, Gal 3:24; Tit 3:7.

The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character . It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness . The phrase faith is counted for righteousness , does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2Pe 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Rom 8:29, Rom 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition.

Hence justification is called justification of life (Rom 5:18); it is linked with the saving operation of the life of the risen Christ (Rom 4:25; Rom 5:10); those who are in Christ Jesus " walk not after the flesh, but after the Spirit" (Rom 8:1); they exhibit patience, approval, hope, love (Rom 5:4, Rom 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Rom 4:5.

Vincent: Rom 3:20 - Knowledge

Knowledge ( ἐπίγνωσις )

Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledge , which may be concerned with the intellect alone without affecting the character. See Rom 1:28; Rom 10:2; Eph 4:13. Also Phi 1:9, where it is associated with the abounding of love ; Col 3:10; Phm 1:6, etc. Hence the knowledge of sin here is not mere perception , but an acquaintance with sin which works toward repentance, faith, and holy character.

Vincent: Rom 3:21 - Now

Now ( νυνὶ )

Logical, not temporal. In this state of the case . Expressing the contrast between two relations - dependence on the law and non-dependence on the law.

Vincent: Rom 3:21 - Without the law

Without the law

In a sphere different from that in which the law says " Do this and live."

Vincent: Rom 3:21 - Is manifested

Is manifested ( πεφανέρωται )

Rev., hath been manifested , rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on Joh 21:1, and see on revelation , Rev 1:1 The word implies a previous hiding. See Mar 4:22; Col 1:26, Col 1:27.

Vincent: Rom 3:21 - Being witnessed

Being witnessed ( μαρτυρουμένη )

Borne witness to; attested . The present participle indicates that this testimony is now being borne by the Old Testament to the new dispensation.

Vincent: Rom 3:22 - Faith of Jesus Christ

Faith of Jesus Christ

A common form for " faith in Christ."

Vincent: Rom 3:22 - Difference

Difference ( διαστολή )

Only by Paul here, Rom 10:12; 1Co 14:7. Better, as Rev., distinction .

Vincent: Rom 3:23 - Have sinned

Have sinned ( ἥμαρτον )

Aorist tense: sinned , looking back to a thing definitely past - the historic occurrence of sin.

Vincent: Rom 3:23 - And come short

And come short ( ὑστεροῦνται )

Rev., fall short: The present tense. The A.V. leaves it uncertain whether the present or the perfect have come is intended. They sinned, and therefore they are lacking . See on Luk 15:14. The word is not merely equivalent to they are wanting in , but implies want under the aspect of shortcoming .

Vincent: Rom 3:23 - The glory of God

The glory of God ( τῆς δόξης τοῦ Θεοῦ )

Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory.

The dominant meanings of δόξα in classical Greek are notion , opinion , conjecture , repute . See on Rev 1:6. In biblical usage: 1. Recognition , honor , Phi 1:11; 1Pe 1:7. It is joined with τιμή honor , 1Ti 1:17; Heb 2:7, Heb 2:9; 2Pe 1:17. Opposed to ἀτιμὶα dishonor , 1Co 11:14, 1Co 11:15; 1Co 15:43; 2Co 6:8. With ζητέω to seek , 1Th 2:6; Joh 5:44; Joh 7:18. With λαμβάνω to receive , Joh 5:41, Joh 5:44. With δίδωμι to give , Luk 17:18; Joh 9:24. In the ascriptive phrase glory be to , Luk 2:14, and ascriptions in the Epistles. Compare Luk 14:10. 2. The glorious appearance which attracts the eye , Mat 4:8; Luk 4:6; Luk 12:27. Hence parallel with εἰκών image ; μορφή form ; ὁμοίωμα likeness ; εἶδος appearance , figure , Rom 1:23; Psa 17:15; Num 12:8.

The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exo 33:22; compare πρόσωπον face , Exo 33:23. Hence the idea is prominent in the redemptive revelation (Isa 60:3; Rom 6:4; Rom 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Rom 9:23; 1Ti 1:11; Eph 1:12). It is the means by which the redemptive work is carried on; for instance, in calling , 2Pe 1:3; in raising up Christ and believers with Him to newness of life , Rom 6:4; in imparting strength to believers , Eph 3:16; Col 1:11; as the goal of Christian hope , Rom 5:2; Rom 8:18, Rom 8:21; Tit 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Heb 1:3), especially in John. See Joh 1:14; Joh 2:11, etc.

The sense of the phrase here is: they are coming short of the honor or approbation which God bestows . The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith.

Vincent: Rom 3:24 - Being justified

Being justified

The fact that they are justified in this extraordinary way shows that they must have sinned.

Vincent: Rom 3:24 - Freely

Freely ( δωρεὰν )

Gratuitously. Compare Mat 10:8; Joh 15:25; 2Co 11:7; Rev 21:6.

Vincent: Rom 3:24 - Grace

Grace ( χάριτι )

See on Luk 1:30.

Vincent: Rom 3:24 - Redemption

Redemption ( ἀπολυτρώσεως )

From ἀπολυτρόω to redeem by paying the λύτρμ¿ν price . Mostly in Paul. See Luk 21:28; Heb 9:15; Heb 11:35. The distinction must be carefully maintained between this word and λύτρον ransom . The Vulgate, by translating both redemptio , confounds the work of Christ with its result . Christ's death is nowhere styled λύτρωσις redemption . His death is the λύτρον ransom , figuratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us.

Vincent: Rom 3:25 - Set forth

Set forth ( προέθετο )

Publicly, openly (πρό ); correlated with to declare . He brought Him forth and put Him before the public. Bengel, " placed before the eyes of all;" unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread , the loaves of the setting-forth (τῆς προθεσέως ). See on Mar 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined , as Rom 1:13; Eph 1:9, and according to the usual meaning of πρόθεσις purpose , in the New Testament. But the meaning adopted here is fixed by to declare .

Vincent: Rom 3:25 - Propitiation

Propitiation ( ἱλαστήριον )

This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Heb 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luk 18:13, God be merciful , and Heb 2:17, to make reconciliation . Ἱλασμός twice, 1Jo 2:2; 1Jo 4:10; in both cases rendered propitiation . The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge , cleanse , reconcile , make atonement .

Septuagint usage . These words mostly represent the Hebrew verb kaphar to cover or conceal , and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement , the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin , A.V., atonement . Thus sin-offerings of atonement ; day of atonement; ram of the atonement. See Exo 29:36; Exo 30:10; Lev 23:27; Num 5:8, etc. They are also used for chattath sin-offering , Eze 44:27; Eze 45:19; and for selichah forgiveness . Psa 129:4; Dan 9:9.

These words are always used absolutely, without anything to mark the offense or the person propitiated.

Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin , Psa 65:3; Psa 78:38; Psa 79:9; A.V., purge away , forgive , pardon . Of salach , to bear away as a burden , 2Ki 5:18; Psa 25:11 : A.V., forgive , pardon . It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins .

Ἑξιλάσκομαι mostly represents kipher to cover , and is more common than the simple verb. Thus, purge the altar, Eze 43:26; cleanse the sanctuary, Eze 45:20; reconcile the house, Dan 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerning , as " for your sin," Exo 32:30; with the preposition ὑπέρ on behalf of A.V., for , Eze 45:17; absolutely, to make an atonement , Lev 16:17; with the preposition ἀπό from , as " cleansed from the blood," Num 35:33. There are but two instances of the accusative of the person propitiated: appease him , Gen 32:20; pray before (propitiate) the Lord , Zec 7:2.

Ἱλαστηριον , A.V., propitiation , is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Heb 9:5, the only other passage of the New Testament in which it is found. In Eze 43:14, Eze 43:17, Eze 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge , in margin.

This term has been unduly pressed into the sense of explanatory sacrifice . In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation , through the covering , and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness , not upon the offended party . Hence the frequent interchange with ἀγιάζω to sanctify , and καθαρίζω to cleanse . See Eze 43:26, where ἐξιλάσονται shall purge , and καθαριοῦσιν shall purify , are used coordinately. See also Exo 30:10, of the altar of incense: " Aaron shall make an atonement (ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement " (καθαρισμοῦ purification ). Compare Lev 16:20. The Hebrew terms are also used coordinately.

Our translators frequently render the verb kaphar by reconcile , Lev 6:30; Lev 16:20; Eze 45:20. In Lev 8:15, Moses put blood upon the horns of the altar and cleansed (ἐκαθάρισε ) the altar, and sanctified (ἡγίασεν ) it, to make reconciliation (τοῦ ἐξιλάσασθαι ) upon it. Compare Eze 45:15, Eze 45:17; Dan 9:24.

The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Lev 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Num 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus 14:1-20; Lev 12:7; Lev 15:30; the reformation of Josiah, 2 Chronicles 34; the fasting and confession of Ezra, Ezr 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement (ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial , Num 31:50-54. The Passover was in no sense expiatory; but Paul says, " Christ our Passover was sacrificed for us; therefore purge out (ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth ;" 1Co 5:7, 1Co 5:8.

In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1Sa 15:22; Psa 40:6-10; Psa 50:8-14, Psa 50:23; Psa 51:16, Psa 51:17; Isa 1:11-18; Jer 7:21-23; Amo 5:21-24; Mic 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession , and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See Joh 1:29; Col 1:20-22; Heb 9:14; Heb 10:19-21; 1Pe 2:24; 1Jo 1:7; 1Jo 4:10-13.

The true meaning of the offering of Christ concentrates, therefore, not upon divine justice , but upon human character ; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: " The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship" (Commentary on St. John's Epistles, p. 85).

In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Heb 9:5) - mercy-seat ; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover , Door , Rock , Amen , Day-spring , and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Heb 10:19, Heb 10:22; compare Heb 9:8). " The word became flesh and dwelt among us. We beheld His glory. We saw and handled" (Joh 1:14; 1Jo 1:1-3). The mercy-seat was the meetingplace of God and man (Exo 25:17-22; Lev 16:2; Num 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Eph 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth " in His blood," not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.

Vincent: Rom 3:25 - Through faith

Through faith

Connect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. " No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God" (Bushnell).

Vincent: Rom 3:25 - In His blood

In His blood

Construe with set forth , and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.

Vincent: Rom 3:25 - To declare His righteousness

To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )

Lit., for a shewing , etc. Rev., to shew . For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (Joh 3:14-17). The righteousness of God here is not His " judicial" or " punitive" righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.

Vincent: Rom 3:25 - For the remission of sins that are past

For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )

Rev., correctly, because of the passing over of the sins done aforetime . Passing over , praetermission , differs from remission (ἄφεσις ). In remission guilt and punishment are sent away ; in praetermission they are wholly or partially undealt with. Compare Act 14:16; Act 17:30. Ἁμάρτημα sin , is the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness . Sins done aforetime are the collective sins of the world before Christ.

Vincent: Rom 3:25 - Through the forbearance of God

Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )

Rev., in the forbearance. Construe with the passing by . The word ἀνοχή forbearance , from ἀνέχω to hold up , occurs in the New Testament only here and Rom 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce ; in later Greek, a permission .

The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back , to the divine method of dealing with sin . It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Rom 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the " fullness of time." The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat , for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ.

Vincent: Rom 3:26 - At this time

At this time ( ἐν τῷ νῦν καιρῷ )

Lit., in the now season . Rev., at this present season . See on Mat 12:1. The contrast is with the past , not with the future .

Vincent: Rom 3:26 - Just and the justifier

Just and the justifier ( δίκαιον καὶ δικαιοῦντα )

The sense and yet , often imported into καὶ and , is purely gratuitous. It is introduced on dogmatic grounds, and implies a problem in the divine nature itself, namely, to bring God's essential justice into consistency with His merciful restoration of the sinner. On the contrary, the words are coordinate - righteous and making believers righteous . It is of the essence of divine righteousness to bring men into perfect sympathy with itself. Paul's object is not to show how God is vindicated , but how man is made right with the righteous God . Theology may safely leave God to take care for the adjustment of the different sides of His own character. The very highest and strongest reason why God should make men right lies in His own righteousness. Because He is righteous He must hate sin, and the antagonism can be removed only by removing the sin, not by compounding it.

Vincent: Rom 3:26 - Him which believeth in Jesus

Him which believeth in Jesus ( τὸν ἐκ πίστεως Ἱησοῦ )

Lit., him which is of faith in Jesus . See on Rom 3:22. Some texts omit of Jesus . The expression " of faith" indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ out of , see on Luk 16:31; see on Joh 8:23; see on Joh 12:49; see on 1Jo 5:19.

Vincent: Rom 3:27 - Boasting

Boasting ( καύχησις )

Rev., glorying . Only once outside of Paul's writings, Jam 4:16. See on rejoiceth , Jam 2:13. Not ground of boasting, which would be καύχημα , as Rom 4:2; 2Co 1:14; Phi 1:26. The reference is to the glorying of the Jew (Rom 2:17), proclaiming his own goodness and the merit of his ceremonial observances.

Vincent: Rom 3:27 - It is excluded

It is excluded ( ἐξεκλείσθη )

A peculiarly vivid use of the aorist tense. It was excluded by the coming in of the revelation of righteousness by faith.

Vincent: Rom 3:27 - By what law?

By what law? ( διὰ ποίου νόμου )

Lit., by what kind of a law? Rev., by what manner of law? What is the nature of the excluding law?

Vincent: Rom 3:27 - Of works?

Of works? ( τῶν ἔργων )

Lit., the works, of which the Jew makes so much. Is it a law that enjoins these works? Nay, but a law which enjoins faith. Paul does not suppose two laws and give the preference to one. There is but one divine law of ejectment, the quality of which is such that, instead of enjoining the Jews' works, it enjoins faith. The old and the new forms of the religious life are brought under the one conception of law.

Wesley: Rom 3:1 - What then, may some say, is the advantage of the Jew, or of the circumcision

That is, those that are circumcised, above the gentiles?

Wesley: Rom 3:2 - Chiefly in that they were intrusted with the oracles of God

The scriptures, in which are so great and precious promises. Other prerogatives will follow, Rom 9:4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.

Wesley: Rom 3:3 - Shall their unbelief disannul the faithfulness of God

Will he not still make good his promises to them that do believe?

Wesley: Rom 3:4

Psa 2:4.

Wesley: Rom 3:5 - But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it? I speak as a man

As human weakness would be apt to speak.

Wesley: Rom 3:6 - God forbid

By no means. If it were unjust in God to punish that unrighteousness which is subservient to his own glory, how should God judge the world - Since all the unrighteousness in the world will then commend the righteousness of God.

Wesley: Rom 3:7 - But, may the objector reply, if the truth of God hath abounded

Has been more abundantly shown.

Wesley: Rom 3:7 - Through my lie

If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage.

Wesley: Rom 3:7 - Why am I still judged as a sinner

Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof.

Wesley: Rom 3:8 - Whose condemnation is just

The condemnation of all who either speak or act in this manner. So the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."

Wesley: Rom 3:9 - What then

Here he resumes what he said, Rom 3:1.

Wesley: Rom 3:9 - Under sin

Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles, by transgressing the law of nature.

Wesley: Rom 3:10 - As it is written

That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace.

Wesley: Rom 3:10 - There is none righteous

This is the general proposition. The particulars follow: their dispositions and designs, Rom 3:11-12; their discourse, Rom 3:13-14; their actions, Rom 3:16-18. Psa 14:1, &c.

Wesley: Rom 3:11 - There is none that understandeth

The things of God.

Wesley: Rom 3:12 - They have all turned aside

From the good way.

Wesley: Rom 3:12 - They are become unprofitable

Helpless impotent, unable to profit either themselves or others.

Wesley: Rom 3:13 - Their throat

Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith.

Wesley: Rom 3:13 - The poison of asps

Infectious, deadly backbiting, tale - bearing, evil - speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Psa 5:9; Psa 140:3.

Wesley: Rom 3:14 - Cursing

Against God.

Wesley: Rom 3:14 - Bitterness

Against their neighbour. Psa 10:7.

Wesley: Rom 3:15

Isa 59:7-8

Wesley: Rom 3:17 - Of peace

Which can only spring from righteousness.

Wesley: Rom 3:18 - The fear of God is not before their eyes

Much less is the love of God in their heart. Psa 36:1.

Wesley: Rom 3:19 - Whatsoever the law

The Old Testament. Saith, it saith to them that are under the law - That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul quoted no scripture against them, but pleaded with them only from the light of nature.

Wesley: Rom 3:19 - Every mouth

Full of bitterness, Rom 3:14, and yet of boasting, Rom 3:27.

Wesley: Rom 3:19 - May become guilty

May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.

Wesley: Rom 3:20 - No flesh shall be justified

None shall be forgiven and accepted of God.

Wesley: Rom 3:20 - By the works of the law

On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, Rom 3:9, Rom 3:19, Rom 2:21, Rom 2:26; &c. which alone is not abolished, Rom 3:31. And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith.

Wesley: Rom 3:20 - For by the law is only the knowledge of sin

But no deliverance either from the guilt or power of it.

Wesley: Rom 3:21 - But now the righteousness of God

That is, the manner of becoming righteous which God hath appointed.

Wesley: Rom 3:21 - Without the law

Without that previous obedience which the law requires; without reference to the law, or dependence on it.

Wesley: Rom 3:21 - Is manifested

In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.

Wesley: Rom 3:22 - To all

The Jews.

Wesley: Rom 3:22 - And upon all

The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.

Wesley: Rom 3:23 - For all have sinned

In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions.

Wesley: Rom 3:23 - And are fallen short of the glory of God

The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.

Wesley: Rom 3:24 - And are justified

Pardoned and accepted.

Wesley: Rom 3:24 - Freely

Without any merit of their own.

Wesley: Rom 3:24 - By his grace

Not their own righteousness or works.

Wesley: Rom 3:24 - Through the redemption

The price Christ has paid.

Wesley: Rom 3:24 - Freely by his grace

One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.

Wesley: Rom 3:25 - Whom God hath set forth

Before angels and men.

Wesley: Rom 3:25 - A propitiation

To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain.

Wesley: Rom 3:25 - To declare his righteousness

To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin.

Wesley: Rom 3:25 - By the remission of past sins

All the sins antecedent to their believing.

Wesley: Rom 3:26 - For a demonstration of his righteousness

Both of his justice and mercy.

Wesley: Rom 3:26 - That he might be just

Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus.

Wesley: Rom 3:26 - That he might be just

Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.

Wesley: Rom 3:27

Where is the boasting then of the Jew against the gentile? It is excluded.

Wesley: Rom 3:27 - By what law? of works? Nay

This would have left room for boasting.

Wesley: Rom 3:27 - But by the law of faith

Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.

JFB: Rom 3:1-2 - What advantage then hath the Jew?

That is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"

Answer:

JFB: Rom 3:2 - Much every way; chiefly, because

Rather, "first, that."

JFB: Rom 3:2 - unto them were committed the oracles of God

This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.

JFB: Rom 3:3-4 - For what if some did not believe?

It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.

JFB: Rom 3:3-4 - shall their unbelief make the faith of God

Or, "faithfulness of God."

JFB: Rom 3:3-4 - of none effect?

"nullify," "invalidate" it.

JFB: Rom 3:4 - God forbid

Literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE].

JFB: Rom 3:4 - yea, let God be

Held

JFB: Rom 3:4 - true, and every man a liar

That is, even though it should follow from this that every man is a liar.

JFB: Rom 3:4 - when thou art judged

So in Psa 51:4, according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both--that we are to vindicate the righteousness of God, at whatever expense to ourselves.

JFB: Rom 3:5-6 - But if, &c.

Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."

Answer:

JFB: Rom 3:6 - God forbid; for then how shall God judge the world?

That is, "Far from us be such a thought; for that would strike down all future judgment.

JFB: Rom 3:7-8 - For if the truth of God, &c.

A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).

On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (Rom 3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (Rom 3:1-2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (Rom 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Rom 3:8).

JFB: Rom 3:9 - are we better than they?

"do we excel them?"

JFB: Rom 3:9 - No, in no wise

Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.

JFB: Rom 3:10-12 - As it is written, &c.

(Psa 14:1-3; Psa 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.

JFB: Rom 3:13-18 - Their, &c.

From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.

JFB: Rom 3:13-18 - throat is an open sepulchre

(Psa 5:9); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."

JFB: Rom 3:13-18 - with their tongues they have used deceit

(Psa 5:9); that is, "That tongue which is man's glory (Psa 16:9; Psa 57:8) is prostituted to the purposes of deception."

JFB: Rom 3:13-18 - the poison of asps is under their lips

(Psa 140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (Son 4:11; Pro 10:21; Heb 13:15), are employed to secrete and to dart deadly poison."

JFB: Rom 3:14 - Whose mouth, &c.

(Psa 10:7): that is, "That mouth which should be 'most sweet' (Son 5:16), being 'set on fire of hell' (Jam 3:6), is filled with burning wrath against those whom it should only bless."

JFB: Rom 3:15 - Their feet are swift to shed blood

(Pro 1:16; Isa 59:7): that is, "Those feet, which should 'run the way of God's commandments' (Psa 119:32), are employed to conduct men to deeds of darkest crime."

JFB: Rom 3:16-17 - Destruction and misery are in their ways; and the way of peace have they not known

This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.

JFB: Rom 3:18 - There is no fear of God before their eyes

(Psa 36:1): that is, "Did the eyes but 'see Him who is invisible' (Heb 11:27), a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life (Rom 3:13-17): but how small a part of the "desperate wickedness" that is within (Jer 17:9) "proceedeth out of the heart of man!" (Mar 7:21-23; Psa 19:12).

JFB: Rom 3:19 - Now we know that what . . . the law

That is, the Scriptures, considered as a law of duty.

JFB: Rom 3:19 - saith, it saith to them that are under the law

Of course, therefore, to the Jews.

JFB: Rom 3:19 - that every mouth

Opened in self-justification.

JFB: Rom 3:19 - may be stopped, and all the world may become

That is, be seen to be, and own itself.

JFB: Rom 3:19 - guilty

And so condemned

before God.

JFB: Rom 3:20 - Therefore by the deeds of

Obedience to

JFB: Rom 3:20 - the law there shall no flesh be justified

That is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.

JFB: Rom 3:20 - in his sight

At His bar (Psa 143:2).

JFB: Rom 3:20 - for by the law is the knowledge of sin

(See on Rom 4:15; Rom 7:7; and 1Jo 3:4).

JFB: Rom 3:20 - Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace

In the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.

JFB: Rom 3:21-23 - But now the righteousness of God

(See on Rom 1:17).

JFB: Rom 3:21-23 - without the law

That is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16).

JFB: Rom 3:21-23 - is manifested, being witnessed

Attested.

JFB: Rom 3:21-23 - by the law and the prophets

The Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.

JFB: Rom 3:22 - by faith of

That is, "in"

JFB: Rom 3:22 - Jesus Christ unto all and upon all them that believe

That is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.

for there is no difference.

JFB: Rom 3:23 - for all have sinned

Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.

JFB: Rom 3:23 - and come short of the glory

Or "praise"

JFB: Rom 3:23 - of God

That is, "have failed to earn His approbation" (compare Joh 12:43, Greek). So the best interpreters.

JFB: Rom 3:24 - justified freely

Without anything done on our part to deserve.

JFB: Rom 3:24 - by his grace

His free love.

JFB: Rom 3:24 - through the redemption that is in Christ Jesus

A most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.

JFB: Rom 3:25-26 - Whom God hath set forth to be a propitiation

Or "propitiatory sacrifice."

JFB: Rom 3:25-26 - through faith in his blood

Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in Gal 3:26 and Eph 1:15; and "faith in His blood" is the natural and appropriate meaning here.

JFB: Rom 3:25-26 - to declare his righteousness for the remission

Rather, "pretermission" or "passing by."

JFB: Rom 3:25-26 - of sins

"the sins."

JFB: Rom 3:25-26 - that are past

Not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."

JFB: Rom 3:25-26 - through the forbearance of God

God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).

JFB: Rom 3:26 - To declare . . . at this time

Now for the first time, under the Gospel.

JFB: Rom 3:26 - his righteousness: that he might be just, and the justifier of him that believeth in Jesus

Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!

Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day" (Rom 3:21). (2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (Rom 3:22-24). (3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this (Rom 3:25). (4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time (Rom 3:25-26; see on Luk 9:31; Heb 9:15; Heb 11:39-40).

JFB: Rom 3:27-28 - Where is boasting then? . . . excluded. By what law?

On what principle or scheme?.

of works? Nay; but by the law of faith.

Clarke: Rom 3:1 - Jew. What advantage then hath the Jew? Or what profit is there of circumcision?

Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, (Rom 2:25), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor than the Gentiles; if the virtuous among them are as acceptable as any of us; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of God’ s peculiar people?

Clarke: Rom 3:2 - Apostle. Much every way

Apostle. Much every way - The Jews, in reference to the means and motives of obedience, enjoy many advantages beyond the Gentiles; and, principally, because to them were committed the oracles of God - that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favored; though they have most grievously abused these privileges.

Clarke: Rom 3:3 - Jew. For what

Jew. For what - τι γαρ, What then, if some did not believe, etc. If some of the Jewish nation have abused their privileges, and acted contrary to their obligations, shall their wickedness annul the Promise which God made to Abraham, that he would, by an everlasting covenant, be a God to him and to his seed after him? Gen 17:7. Shall God, therefore, by stripping the Jews of their peculiar honor, as you intimate he will, falsify his promise to the nation, because some of the Jews are bad men?

Clarke: Rom 3:4 - Apostle. God forbid

Apostle. God forbid - μη γενοιτο, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, etc. We must ever maintain that God is true, and that if, in any case, his promise appear to fail, it is because the condition on which it was given has not been complied with; which is the sense of what is written, Psa 51:4 : I acknowledge my sin, and condemn myself that the truth of thy promise (2Sa 7:15, 2Sa 7:16) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, (2Sa 12:10), that the sword shall never depart from my house, which I own I have brought upon myself by my own iniquity. Should any man say that the promise of God had failed toward him, let him examine his heart and his ways, and he will find that he has departed out of that way in which alone God could, consistently with his holiness and truth, fulfill the promise.

Clarke: Rom 3:5 - Jew. But if our unrighteousness commend the righteousness of God

Jew. But if our unrighteousness commend the righteousness of God - May we not suppose that our unrighteousness may serve to commend and illustrate the mercy of God in keeping and fulfilling to us the promise which he made to our forefathers? The more wicked we are, the more his faithfulness to his ancient promise is to be admired. And if so, would not God appear unjust in taking vengeance and casting us off

Clarke: Rom 3:5 - I speak as a man

I speak as a man - I feel for the situation both of myself and my countrymen, and it is natural for one to speak as I do.

Clarke: Rom 3:6 - Apostle. God forbid

Apostle. God forbid - μη γενοιτο, by no means. God cannot be unjust; were he unjust, he could not be qualified to judge the world, nor inflict that punishment on the unfaithful Jews, to which I refer.

Clarke: Rom 3:7 - Jew. For if the truth of God, etc.

Jew. For if the truth of God, etc. - But to resume my reasoning (Rom 3:5): If the faithfulness of God in keeping his promise made to our fathers is, through our unfaithfulness, made far more glorious than it otherwise would have been, why should we then be blamed for that which must redound so much to the honor of God?

Clarke: Rom 3:8 - Apostle. And not rather, etc.

Apostle. And not rather, etc. - And why do you not say, seeing you assume this ground, that in all cases we should do wickedly, because God, by freely pardoning, can so glorify his own grace? This is a most impious sentiment, but it follows from your reasoning; it has, indeed, been most injuriously laid to the charge of us apostles, who preach the doctrine of free pardon, through faith, without the merit of works; but this is so manifest a perversion of the truth that a just punishment may be expected to fall on the propagators of such a slander.

Clarke: Rom 3:9 - Jew. What then?

Jew. What then? - After all, have not we Jews a better claim to the privileges of the kingdom of God than the Gentiles have

Clarke: Rom 3:9 - Apostle. No, in no wise

Apostle. No, in no wise - For I have already proved that both Jews and Gentiles are under the guilt of sin; that they are equally unworthy of the blessings of the Messiah’ s kingdom; and that they must both, equally, owe their salvation to the mere mercy of God. From this, to the end of the 26th verse, the apostle proceeds to prove his assertion, that both Jews and Gentiles were all under sin; and, that he might enforce the conviction upon the heart of the Jew, he quotes his own Scriptures, which he acknowledged had been given by the inspiration of God, and consequently true.

Clarke: Rom 3:10 - As it is written

As it is written - See Psa 14:1-3; from which this and the two following verses are taken

Clarke: Rom 3:10 - There is none righteous

There is none righteous - This is true, not only of the Jews, but of the Gentiles; of every soul of man, considered in his natural and practical state, previously to his receiving the mercy of our Lord Jesus Christ. There is no righteous principle in them, and, consequently, no righteous act can be expected from them; see on Rom 3:12 (note). God himself is represented as looking down from heaven to see if there were any that feared and sought after him; and yet he, who cannot be deceived, could find none! And therefore we may safely conclude there was none to be found.

Clarke: Rom 3:12 - They are all gone out of the way

They are all gone out of the way - παντες εξεκλιναν, they have all diverged from the right way, they have either abandoned or corrupted the worship of God: the Jews, in forsaking the law and the prophets, and the Gentiles, in acting contrary to the law which God had written on their hearts. And the departure of both from the truth proves the evil propensity of human nature in general

Clarke: Rom 3:12 - They are together become unprofitable

They are together become unprofitable - ηχρειωθησαν . They are useless, good for nothing; or, as the Hebrew has it, נאלחו neelachu , they are putrid: he views the whole mass of mankind as slain and thrown together, to putrefy in heaps. This is what is termed the corruption of human nature; they are infected and infectious. What need of the mercy of God to save from such a state of degeneracy

Clarke: Rom 3:12 - There is none that doeth good

There is none that doeth good - In Rom 3:10 it is said, There is none righteous; here, There is none that doeth good: the first may refer to the want of a righteous principle; the second, to the necessary consequence of the absence of such a principle. If there be no righteousness within, there will be no acts of goodness without.

Clarke: Rom 3:13 - Their throat is an open sepulchre

Their throat is an open sepulchre - This and all the following verses to the end of the 18th are found in the Septuagint, but not in the Hebrew text; and it is most evident that it was from this version that the apostle quoted, as the verses cannot be found in any other place with so near an approximation to the apostle’ s meaning and words. The verses in question, however, are not found in the Alexandrian MS. But they exist in the Vulgate, the Ethiopic, and the Arabic. As the most ancient copies of the Septuagint do not contain these verses, some contend that the apostle has quoted them from different parts of Scripture; and later transcribers of the Septuagint, finding that the 10th, 11th, and 12th, verses were quoted from the xivth Psalm, imagined that the rest were found originally there too, and so incorporated them in their copies, from the apostle’ s text

Their throat is an open sepulchre - By their malicious and wicked words they bury, as it were, the reputation of all men. The whole of this verse appears to belong to their habit of lying, defamation, slandering, etc., by which they wounded, blasted, and poisoned the reputation of others.

Clarke: Rom 3:14 - Whose mouth is full of cursing, etc.

Whose mouth is full of cursing, etc. - They never speak but in profane oaths, blasphemies, and malice.

Clarke: Rom 3:15 - Their feet are swift to shed blood

Their feet are swift to shed blood - They make use of every means in their power to destroy the reputation and lives of the innocent.

Clarke: Rom 3:16 - Destruction and misery are in their ways

Destruction and misery are in their ways - destruction is their work, and Misery to themselves and to the objects of their malice is the consequence of their impious and murderous conduct.

Clarke: Rom 3:17 - And the way of peace have they not known

And the way of peace have they not known - They neither have peace in themselves, nor do they suffer others to live in quiet: they are brooders and fomenters of discord.

Clarke: Rom 3:18 - There is no fear of God before their eyes

There is no fear of God before their eyes - This completes their bad character; they are downright atheists, at least practically such. They fear not God’ s judgments, although his eye is upon them in their evil ways. There is not one article of what is charged against the Jews and Gentiles here that may not be found justified by the histories of both, in the most ample manner. And what was true of them in those primitive times is true of them still. With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at men in a state of warfare; look at the nations of Europe, who enjoy most of the light of God; see what has taken place among them from 1792 to 1814; see what destruction of millions, and what misery of hundreds of millions, have been the consequence of Satanic excitement in fallen, ferocious passions! O Sin, what hast thou done! How many myriads of souls hast thou hurried, unprepared, into the eternal world! Who, among men or angels, can estimate the greatness of this calamity! this butchery of souls! What widows, what orphans, are left to deplore their sacrificed husbands and parents, and their own consequent wretchedness! And whence sprang all this? From that, whence come all wars and fightings; the evil desires of men; the lust of dominion; the insatiable thirst for money; and the desire to be sole and independent. This is the sin that ruined our first parents, expelled them from paradise, and which has descended to all their posterity; and proves fully, incontestably proves, that we are their legitimate offspring; the fallen progeny of fallen parents; children in whose ways are destruction and misery; in whose heart there is no faith; and before whose eyes there is nothing of the fear of God.

Clarke: Rom 3:19 - What things soever the law saith

What things soever the law saith - That the word law, here, does not mean the pentateuch, is evident from the preceding quotations, not one of which is taken from that work. Either the term law must here mean the Jewish writings in general, or that rule of moral conduct which God had given to both Jews and Gentiles: to the former in their own Scriptures; to the latter in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, this rule of moral conduct, whether given in a written revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases to the Gentiles, every mouth must be stopped, and the whole world, πας ο κοσμος, both Jews and Gentiles, stand convicted before God: for all mankind have sinned against this law.

Clarke: Rom 3:20 - Therefore, by the deeds of the law

Therefore, by the deeds of the law - On the score of obedience to this moral law, there shall no flesh, ου πασα σαρξ, no human being, be justified; none can be accepted in the sight of God. And why? Because by the law is the knowledge of sin: it is that which ascertains what sin is; shows how men have deviated from its righteous demands; and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right; and, unless God had given some such means of discovering what Sin is, the darkened heart of man could never have formed an adequate conception of it. For, as an acknowledged straight edge is the only way in which the straightness or crookedness of a line can be determined, so the moral obliquity of human actions can only be determined by the law of God; that rule of right which proceeds from his own immaculate holiness.

Clarke: Rom 3:21 - But now the righteousness of God

But now the righteousness of God - God’ s method of saving sinners is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law - without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets - the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which God has provided.

Clarke: Rom 3:22 - Even the righteousness of God

Even the righteousness of God - That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.

Clarke: Rom 3:23 - For all have sinned :

For all have sinned : - And consequently are equally helpless and guilty; and, as God is no respecter of persons, all human creatures being equally his offspring, and there being no reason why one should be preferred before another, therefore his endless mercy has embraced All

Clarke: Rom 3:23 - And come short of the glory of God

And come short of the glory of God - και υστερουνται της δοξης του θεου These words have been variously translated. Failed of attaining the glory of God: Have not been able to bring glory to God: Stand in need of the glory, that is, the mercy of God. The simple meaning seems to be this: that all have sinned, and none can enjoy God’ s glory but they that are holy; consequently both Jews and Gentiles have failed in their endeavors to attain it, as, by the works of any law, no human being can be justified.

Clarke: Rom 3:24 - Being justified freely by his grace

Being justified freely by his grace - So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God’ s grace; which is shown to them who believe, through the redemption, απολυτρωσεως, the ransom price, which is in the sacrifice of Christ Jesus. The original is compounded of απο, from, and λυτροω, I redeem, and properly means the price laid down for the redemption of a captive. Comprehendit haec Christi απολυτρωσις, quicquid is docuit, fecit et passus est, eo consilio, ut homines malis liberati, praecipue peccato, malorum fonte immunes, veram felicitatem adipiscerentur . - Rosenmuller. This redemption of Christ comprehends whatsoever he taught, did, or suffered, in order to free men from evil; especially to free them from sin, the source of evils; that they might attain true felicity. And that it here means the liberation purchased by the blood-shedding of Christ, is evident from Eph 1:7 : We have Redemption, απολυτρωσιν δια του ὰ¹ματος αυτου, Through His Blood, the forgiveness of sins, according to the riches of his grace. See also Col 1:14, where the same words are found

Λυτρα according to Suidas, is μισθος, η τα παρεχομενα υπερ ελευθεριας, επι τω λυτρωσασθαι βαρβαρων δουλειας A reward; or the price given to be redeemed from the slavery of the barbarians. Schleusner, under the word απολυτρωσις, says, Negari quidem non potest, hanc vocem proprie notare redemptionem ejus, qui captivus detinetur, sive bello, sive alio captus sit modo, quae fit per pretti solutionem; quo sensu verbum απολυτροω legitur haud raro in Scripp. Graecis . No man certainly can deny that this word properly means the redemption of a captive, (whether he may have been taken in war or in any other way), which is procured by the payment of a price. That the word also means any deliverance, even where no price is paid down, nobody will dispute; but that it means redemption by a price laid down, and the redemption of the soul by the price of the death of Christ, the above scriptures sufficiently prove.

Clarke: Rom 3:25 - Whom God hath set forth

Whom God hath set forth - Appointed and published to be a propitiation, ιλαστηριον, the mercy-seat, or place of atonement; because the blood of the sacrifice was sprinkled on and before that, in order to obtain remission of sin, punishment, etc. The mercy-seat was the lid or cover of the ark of the covenant, where God was manifest in the symbol of his presence, between the cherubim; therefore the atonement that was made in this place was properly made to God himself. See the note on Luk 18:13

Clarke: Rom 3:25 - Through faith in his blood

Through faith in his blood - This shows what we are to understand both by the απολυτρωσις, redemption, and the ιλαστηριον, propitiation; viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down, for the redemption of the souls of men

Clarke: Rom 3:25 - To declare his righteousness

To declare his righteousness - εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.

Clarke: Rom 3:26 - To declare, I say, at this time

To declare, I say, at this time - To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing The sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God’ s righteousness, of his wonderful method of magnifying his law and making it honorable; of showing the infinite purity of his justice, and of saving a lost world

Hitherto, from the ninth verse, the apostle had gone on without interruption, proving that Jew and Gentile were in a state of guilt and condemnation, and that they could be saved only by the redemption that is in Christ Jesus. The Jew, finding his boasted privileges all at stake, interrupts him, and asks: -

Clarke: Rom 3:27 - Jew. Where is boasting, then?

Jew. Where is boasting, then? - ’ η καυχησις, This glorying of ours. Have we nothing in which we can trust for our acceptance with God? No merit of our own? Nothing accruing to us from our circumcision and being in covenant with God

Clarke: Rom 3:27 - Apostle, It is excluded

Apostle, It is excluded - εξεκλεισθη, It is shut out; the door of heaven is shut against every thing of this kind

Clarke: Rom 3:27 - Jew. By what law?

Jew. By what law? - By what rule, doctrine, or reason is it shut out? by the law of works? The rule of obedience, which God gave to us, and by which obedience we are accepted by him

Clarke: Rom 3:27 - Apostle. Nay

Apostle. Nay - Not by the law of works; glorying is not cut off or shut out by that; it stands in full force as the rule of life; but you have sinned and need pardon. The law of works grants no pardon, it requires obedience, and threatens the disobedient with death. But all glorying in the expectation of salvation, through your own obedience, is excluded by the law, the doctrine of faith: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, (Rom 3:25), is that by which you can be justified, pardoned, and taken into the Divine favor.

Calvin: Rom 3:1 - NO PHRASE

1. Though Paul has clearly proved that bare circumcision brought nothing to the Jews, yet since he could not deny but that there was some difference between the Gentiles and the Jews, which by that symbol was sealed to them by the Lord, and since it was inconsistent to make a distinction, of which God was the author, void and of no moment, it remained for him to remove also this objection. It was indeed evident, that it was a foolish glorying in which the Jews on this account indulged; yet still a doubt remained as to the design of circumcision; for the Lord would not have appointed it had not some benefit been intended. He therefore, by way of an objection, asks, what it was that made the Jew superior to the Gentile; and he subjoins a reason for this by another question, What is the benefit of circumcision? For this separated the Jews from the common class of men; it was a partition-wall, as Paul calls ceremonies, which kept parties asunder.

Calvin: Rom 3:2 - NO PHRASE

2.=== Much in every way, === etc.; that is, very much. He begins here to give the sacrament its own praise; but he concedes not, that on this account the Jews ought to have been proud; for when he teaches that they were sealed by the symbol of circumcision, by which they were counted the children of God, he does not allow that they became superior to others through any merit or worthiness of their own, but through the free mercy of God. If then regard be had to them as men, he shows that they were on a level with others; but if the favors of God be taken to the account, he admits that they possessed what made them more eminent than other men.

===First indeed, because, intrusted to them, === etc. Some think there is here an unfinished period, for he sets down what he does not afterwards complete. But the word first seems not to me to be a note of number, but means chiefly” or especially, ⁸⁸ and is to be taken in this sense — “Though it were but this one thing, that they have the oracles ⁸⁹ of God committed to them, it might be deemed sufficient to prove their superiority.” And it is worthy of being noticed, that the advantage of circumcision is not made to consist in the naked sign, but its value is derived from the word; for Paul asks here what benefit the sacrament conferred on the Jews, and he answers, that God had deposited with them the treasure of celestial wisdom. It hence follows, that, apart from the word, no excellency remained. By oracles he means the covenant which God revealed first to Abraham and to his posterity, and afterwards sealed and unfolded by the law and the Prophets.

Now the oracles were committed to them, for the purpose of preserving them as long as it pleased the Lord to continue his glory among them, and then of publishing them during the time of their stewardship through the whole world: they were first depositories, and secondly dispensers. But if this benefit was to be so highly esteemed when the Lord favored one nation only with the revelation of his word, we can never sufficiently reprobate our ingratitude, who receive his word with so much negligence or with so much carelessness, not to say disdain.

Calvin: Rom 3:3 - NO PHRASE

3.=== What indeed if some, === etc. As before, while regarding the Jews as exulting in the naked sign, he allowed them no not even a spark of glory; so now, while considering the nature of the sign, he testifies that its virtue ( virtutem , efficacy) is not destroyed, no, not even by their inconstancy. As then he seemed before to have intimated that whatever grace there might have been in the sign of circumcision, it had wholly vanished through the ingratitude of the Jews, he now, anticipating an objection, again asks what opinion was to be formed of it. There is here indeed a sort of reticence, as he expresses less than what he intended to be understood; for he might have truly said that a great part of the nation had renounced the covenant of God; but as this would have been very grating to the ears of the Jews, he mitigated its severity, and mentioned only some.

===Shall their unbelief, === etc. Καταργεῖν is properly to render void and ineffectual; a meaning most suitable to this passage. For Paul’s inquiry is not so much whether the unbelief of men neutralizes the truth of God, so that it should not in itself remain firm and constant, but whether it hinders its effect and fulfillment as to men. The meaning then is, “Since most of the Jews are covenant-breakers, is God’s covenant so abrogated by their perfidiousness that it brings forth no fruit among them? To this he answers, that it cannot be that the truth of God should lose its stability through man’s wickedness. Though then the greater part had nullified and trodden under foot God’s covenant, it yet retained its efficacy and manifested its power, not indeed as to all, but with regard to a few of that nation: and it is then efficacious when the grace or the blessing of the Lord avails to eternal salvation. But this cannot be, except when the promise is received by faith; for it is in this way that a mutual covenant is on both sides confirmed. He then means that some ever remained in that nation, who by continuing to believe in the promise, had not fallen away from the privileges of the covenant.

Calvin: Rom 3:4 - But let God be true, etc

4.But let God be true, etc Whatever may be the opinion of others, I regard this as an argument taken from the necessary consequence of what is opposed to it, by which Paul invalidates the preceding objection. For since these two things stand together, yea, necessarily accord, that God is true and that man is false, it follows that the truth of God is not nullified by the falsehood of men; for except he did now set those two things in opposition, the one to the other, he would afterwards have in vain labored to refute what was absurd, and show how God is just, though he manifests his justice by our unjustice. Hence the meaning is by no means ambiguous, — that the faithfulness of God is so far from being nullified by the perfidy and apostasy of men that it thereby becomes more evident. “ God, ” he says, “ is true, not only because he is prepared to stand faithfully to his promises, but because he also really fulfills whatever he declares; for he so speaks, that his command becomes a reality. On the other hand, man is false, not only because he often violates his pledged faith, but because he naturally seeks falsehood and shuns the truth.”

The first clause contains the primary axiom of all Christian philosophy; the latter is taken from Psa 116:11, where David confesses that there is nothing certain from man or in man.

Now this is a remarkable passage, and contains a consolation that is much needed; for such is the perversity of men in rejecting and despising God’s word, that its truth would be often doubted were not this to come to our minds, that God’s verity depends not on man’s verity. But how does this agree with what has been said previously — that in order to make the divine promise effectual, faith, which receives it, is on the part of men necessary? for faith stands opposed to falsehood. This seems, indeed, to be a difficult question; but it may with no great difficulty be answered, and in this way — the Lord, notwithstanding the lies of men, and though these are hinderances to his truth, does yet find a way for it through a pathless track, that he may come forth a conqueror, and that is, by correcting in his elect the inbred unbelief of our nature, and by subjecting to his service those who seem to be unconquerable. It must be added, that the discourse here is concerning the corruption of nature, and not the grace of God, which is the remedy for that corruption.

===That thou mightest be justified, === etc. The sense is, So far is it that the truth of God is destroyed by our falsehood and unfaithfulness, that it thereby shines forth and appears more evident, according to the testimony of David, who says, that as he was sinner, God was a just and righteous Judge in whatever he determined respecting him, and that he would overcome all the calumnies of the ungodly who murmured against his righteousness. By the words of God, David means the judgments which he pronounces upon us; for the common application of these to promises is too strained: and so the particle that, is not so much final, nor refers to a far-fetched consequence, but implies an inference according to this purport, “Against thee have I sinned; justly then dost thou punish me.” And that Paul has quoted this passage according to the proper and real meaning of David, is clear from the objection that is immediately added, “How shall the righteousness of God remain perfect if our iniquity illustrates it?” For in vain, as I have already observed, and unseasonable has Paul arrested the attention of his readers with this difficulty, except David meant, that God, in his wonderful providence, elicited from the sins of men a praise to his own righteousness. The second clause in Hebrew is this, “And that thou mightest be pure in thy judgment;” which expression imports nothing else but that God in all his judgments is worthy of praise, how much soever the ungodly may clamor and strive by their complaints disgracefully to efface his glory. But Paul has followed the Greek version, which answered his purpose here even better. We indeed know that the Apostles in quoting Scripture often used a freer language than the original; for they counted it enough to quote what was suitable to their subject: hence they made no great account of words.

The application then of this passage is the following: Since all the sins of mortals must serve to illustrate the glory of the Lord, and since he is especially glorified by his truth, it follows, that even the falsehood of men serves to confirm rather than to subvert his truth. Though the word κρίνεσθαι, may be taken actively as well as passively, yet the Greek translators, I have no doubt, rendered it passively, contrary to the meaning of the Prophet. ⁹¹

Calvin: Rom 3:5 - NO PHRASE

5.=== But if our unrighteousness, === etc. Though this is a digression from the main subject, it was yet necessary for the Apostle to introduce it, lest he should seem to give to the ill-disposed an occasion to speak evil, which he knew would be readily laid hold on by them. For since they were watching for every opportunity to defame the gospel, they had, in the testimony of David, what they might have taken for the purpose of founding a calumny, — “If God seeks nothing else, but to be glorified by men, why does he punish them, when they offend, since by offending they glorify him? Without cause then surely is he offended, if he derives the reason of his displeasure from that by which he is glorified.” There is, indeed, no doubt, but that this was an ordinary, and everywhere a common calumny, as it will presently appear. Hence Paul could not have covertly passed it by; but that no one should think that he expressed the sentiments of his own mind, he premises that he assumes the person of the ungodly; and at the same time, he sharply, touches, by a single expression, on human reason; whose work, as he intimates, is ever to bark against the wisdom of God; for he says not, “according to the ungodly,” but “according to man,” or as man. And thus indeed it is, for all the mysteries of God are paradoxes to the flesh: and at the same tine it possesses so much audacity, that it fears not to oppose them and insolently to assail what it cannot comprehend. We are hence reminded, that if we desire to become capable of understanding them, we must especially labor to become freed from our own reason, ( proprio sensu ) and to give up ourselves, and unreservedly to submit to his word. — The word wrath, taken here for judgment, refers to punishment; as though he said, “Is God unjust, who punishes those sins which set forth his righteousness?”

Calvin: Rom 3:6 - NO PHRASE

6.=== By no means, === etc. In checking this blasphemy he gives not a direct reply to the objection, but begins with expressing his abhorrence of it, lest the Christian religion should even appear to include absurdities so great. And this is more weighty than if he adopted a simple denial; for he implies, that this impious expression deserved to be regarded with horror, and not to be heard. He presently subjoins what may be called an indirect refutation; for he does not distinctly refute the calumny, but gives only this reply, — that the objection was absurd. Moreover, he takes an argument from an office which belongs to God, by which he proves it to be impossible, — God shall judge the world; he cannot then be unjust.

This argument is not derived, so to speak, from the mere power of God, but from his exercised power, which shines forth in the whole arrangement and order of his works; as though he said, — “It is God’s work to judge the world, that is, to rectify it by his own righteousness, and to reduce to the best order whatever there is in it out of order: he cannot then determine any thing unjustly.” And he seems to allude to a passage recorded by Moses, in Gen 18:25, where it is said, that when Abraham prayed God not to deliver Sodom wholly to destruction, he spoke to this purpose, —

“It is not meet, that thou who art to judge the earth, shouldest destroy the just with the ungodly: for this is not thy work nor can it be done by thee.”

A similar declaration is found in Job 34:17, —

“Should he who hates judgment exercise power?”

For though there are found among men unjust judges, yet this happens, because they usurp authority contrary to law and right, or because they are inconsiderately raised to that eminence, or because they degenerate from themselves. But there is nothing of this kind with regard to God. Since, then, he is by nature judge, it must be that he is just, for he cannot deny himself. Paul then proves from what is impossible, that God is absurdly accused of unrighteousness; for to him peculiarly and naturally belongs the work of justly governing the world. And though what Paul teaches extends to the constant government of God, yet I allow that it has a special reference to the last judgment; for then only a real restoration of just order will take place. But if you wish for a direct refutation, by which profane things of this kind may be checked, take this, and say, “That it comes not through what unrighteousness is, that God’s righteousness becomes more illustrious, but that our wickedness is so surpassed by God’s goodness, that it is turned to serve an end different from that to which it tends.”

Calvin: Rom 3:7 - If indeed

7.If indeed ⁹² the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — “If by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God’s glory, should be punished as a sinner.” ⁹³

Calvin: Rom 3:8 - And not, === etc. This is an elliptical sentence, in which a word is to be understood. It will be complete, if you read it thus, — “and why is it not rather said, (as we are reproached, etc.) that we are to do evils, that good things may come?” But the Apostle deigns not to answer the slander; which yet we may check by the most solid reason. The pretense, indeed, is this, — “If God is by our iniquity glorified, and if nothing can be done by man in this life more befitting than to promote the glory of God, then let us sin to advance his glory!” Now the answer to this is evident, — “That evil cannot of itself produce anything but evil; and that God’s glory is through our sin illustrated, is not the work of man, but the work of God; who, as a wonderful worker, knows how to overcome our wickedness, and to convert it to another end, so as to turn it contrary to what we intend, to the promotion of his own glory.” God has prescribed to us the way, by which he would have himself to be glorified by us, even by true piety, which consists in obedience to his word. He who leaps over this boundary, strives not to honor God, but to dishonor him. That it turns out otherwise, is to be ascribed to the Providence of God, and not to the wickedness of man; through which it comes not, that the majesty of God is not injured, nay, wholly overthrown ⁹⁴

===(As we are reproached,) === etc. Since Paul speaks so reverently of the secret judgments of God, it is a wonder that his enemies should have fallen into such wantonness as to calumniate him: but there has never been so much reverence and seriousness displayed by God’s servants as to be sufficient to check impure and virulent tongues. It is not then a new thing, that adversaries at this day load with so many false accusations, and render odious our doctrine, which we ourselves know to be the pure gospel of Christ, and all the angels, as well as the faithful, are our witnesses. Nothing can be imagined more monstrous than what we read here was laid to the charge of Paul, to the end, that his preaching might be rendered hateful to the inexperienced. Let us then bear this evil, when the ungodly abuse the truth which we preach by their calumnies: nor let us cease, on this account, constantly to defend the genuine confession of it, inasmuch as it has sufficient power to crush and to dissipate their falsehoods. Let us, at the same time, according to the Apostle’s example, oppose, as much as we can, all malicious subtilties, ( technis — crafts, wiles,) that the base and the abandoned may not, without some check, speak evil of our Creator.

===Whose judgment is just

8.And not, === etc. This is an elliptical sentence, in which a word is to be understood. It will be complete, if you read it thus, — “and why is it not rather said, (as we are reproached, etc.) that we are to do evils, that good things may come?” But the Apostle deigns not to answer the slander; which yet we may check by the most solid reason. The pretense, indeed, is this, — “If God is by our iniquity glorified, and if nothing can be done by man in this life more befitting than to promote the glory of God, then let us sin to advance his glory!” Now the answer to this is evident, — “That evil cannot of itself produce anything but evil; and that God’s glory is through our sin illustrated, is not the work of man, but the work of God; who, as a wonderful worker, knows how to overcome our wickedness, and to convert it to another end, so as to turn it contrary to what we intend, to the promotion of his own glory.” God has prescribed to us the way, by which he would have himself to be glorified by us, even by true piety, which consists in obedience to his word. He who leaps over this boundary, strives not to honor God, but to dishonor him. That it turns out otherwise, is to be ascribed to the Providence of God, and not to the wickedness of man; through which it comes not, that the majesty of God is not injured, nay, wholly overthrown ⁹⁴

===(As we are reproached,) === etc. Since Paul speaks so reverently of the secret judgments of God, it is a wonder that his enemies should have fallen into such wantonness as to calumniate him: but there has never been so much reverence and seriousness displayed by God’s servants as to be sufficient to check impure and virulent tongues. It is not then a new thing, that adversaries at this day load with so many false accusations, and render odious our doctrine, which we ourselves know to be the pure gospel of Christ, and all the angels, as well as the faithful, are our witnesses. Nothing can be imagined more monstrous than what we read here was laid to the charge of Paul, to the end, that his preaching might be rendered hateful to the inexperienced. Let us then bear this evil, when the ungodly abuse the truth which we preach by their calumnies: nor let us cease, on this account, constantly to defend the genuine confession of it, inasmuch as it has sufficient power to crush and to dissipate their falsehoods. Let us, at the same time, according to the Apostle’s example, oppose, as much as we can, all malicious subtilties, ( technis — crafts, wiles,) that the base and the abandoned may not, without some check, speak evil of our Creator.

===Whose judgment is just Some take this in an active sense, as signifying that Paul so far assents to them, that what they objected was absurd, in order that the doctrine of the gospel might not be thought to be connected with such paradoxes: but I approve more of the passive meaning; for it would not have been suitable simply to express an approval of such a wickedness, which, on the contrary, deserved to be severely condemned; and this is what Paul seems to me to have done. And their perverseness was, on two accounts, to be condemned, — first, because this impiety had gained the assent of their minds; and secondly, because, in traducing the gospel, they dared to draw from it their calumny.

Calvin: Rom 3:9 - What then?

9.What then? He returns from his digression to his subject. For lest the Jews should object that they were deprived of their right, as he had mentioned those distinctions of honor, for which they thought themselves superior to the Gentiles, he now at length replies to the question — in what respect they excelled the Gentiles. And though his answer seems in appearance to militate against what he had said before, (for he now strips those of all dignity to whom he had attributed so much,) there is yet no discord; for those privileges in which he allowed them to be eminent, were separate from themselves, and dependent on God’s goodness, and not on their own merit: but here he makes inquiry as to their own worthiness, whether they could glory in any respect in themselves. Hence the two answers he gives so agree together, that the one follows from the other; for while he extols their privileges, by including them among the free benefits of God, he shows that they had nothing of their own. Hence, what he now answers might have been easily inferred; for since it was their chief superiority, that God’s oracles were deposited with them, and they had it not through their own merit, there was nothing left for them, on account of which they could glory before God. Now mark the holy contrivance ( sanctum artificium ) which he adopts; for when he ascribes pre-eminency to them, he speaks in the third person; but when he strips them of all things, he puts himself among them, that he might avoid giving offense.

===For we have before brought a charge, === etc. The Greek verb which Paul adopts, αἰτιάσθαι is properly a forensic term; and I have therefore preferred to render it, “We have brought a charge;” ⁹⁶ for an accuser in an action is said to charge a crime, which he is prepared to substantiate by testimonies and other proofs. Now the Apostle had summoned all mankind universally before the tribunal of God, that he might include all under the same condemnation: and it is to no purpose for any one to object, and say that the Apostle here not only brings a charge, but more especially proves it; for a charge is not true except it depends on solid and strong evidences, according to what Cicero says, who, in a certain place, distinguishes between a charge and a slander. We must add, that to be under sin means that we are justly condemned as sinners before God, or that we are held under the curse which is due to sin; for as righteousness brings with it absolution, so sin is followed by condemnation.

Calvin: Rom 3:10 - NO PHRASE

10.=== As it is written, === etc. He has hitherto used proofs or arguments to convince men of their iniquity; he now begins to reason from authority; and it is to Christians the strongest kind of proof, when authority is derived from the only true God. And hence let ecclesiastical teachers learn what their office is; for since Paul asserts here no truth but what he confirms by the sure testimony of Scripture, much less ought such a thing to be attempted by those, who have no other commission but to preach the gospel, which they have received through Paul and others.

===There is none righteous, === etc. The Apostle, who gives the meaning rather than the entire words, seems, in the first place, before he comes to particulars, to state generally the substance of what the Prophet declares to be in man, and that is — that none is righteous; ⁹⁸ he afterwards particularly enumerates the effects or fruits of this unrighteousness.

Calvin: Rom 3:11 - NO PHRASE

11. The first effect is, that there is none that understands: and then this ignorance is immediately proved, for they seek not God; for empty is the man in whom there is not the knowledge of God, whatever other learning he may possess; yea, the sciences and the arts, which in themselves are good, are empty things, when they are without this groundwork.

Calvin: Rom 3:12 - NO PHRASE

12. It is added, ⁹⁹ There is no one who doeth kindness By this we are to understand, that they had put off every feeling of humanity. For as the best bond of mutual concord among us is the knowledge of God, (as he is the common Father of all, he wonderfully unites us, and without him there is nothing but disunion,) so inhumanity commonly follows where there is ignorance of God, as every one, when he despises others, loves and seeks his own good.

Calvin: Rom 3:13 - Their throat is an open grave;

13. It is further added, Their throat is an open grave; ¹⁰⁰ that is, a gulf to swallow up men. It is more than if he had said, that they were devourers (ἀνθρωποφάγους — men-eaters;) for it is an intimation of extreme barbarity, when the throat is said to be so great a gulf, that it is sufficient to swallow down and devour men whole and entire. Their tongues are deceitful, and, the poison of asps is under their lips, import the same thing,

Calvin: Rom 3:14 - their mouth is full of cursing and bitterness

14. Then he says, that their mouth is full of cursing and bitterness ¹⁰¹ — a vice of an opposite character to the former; but the meaning is, that they are in every way full of wickedness; for if they speak fair, they deceive and blend poison with their flatteries; but if they draw forth what they have in their hearts, bitterness and cursing stream out.

Calvin: Rom 3:16 - NO PHRASE

16. Very striking is the sentence that is added from Isaiah, Ruin and misery are in all their ways; ¹⁰² for it is a representation of ferociousness above measure barbarous, which produces solitude and waste by destroying every thing wherever it prevails: it is the same as the description which Pliny gives of Domitian.

Calvin: Rom 3:17 - NO PHRASE

17. It follows, The way of peace they have not known: they are so habituated to plunders, acts of violence and wrong, to savageness and cruelty, that they know not how to act kindly and courteously.

Calvin: Rom 3:18 - NO PHRASE

18. In the last clause ¹⁰³ he repeats again, in other words, what we have noticed at the beginning — that every wickedness flows from a disregard of God: for as the principal part of wisdom is the fear of God, when we depart from that, there remains in us nothing right or pure. In short, as it is a bridle to restrain our wickedness, so when it is wanting, we feel at liberty to indulge every kind of licentiousness.

And that these testimonies may not seem to any one to have been unfitly produced, let us consider each of them in connection with the passages from which they have been taken. David says in Psa 14:1, that there was such perverseness in men, that God, when looking on them all in their different conditions, could not find a righteous man, no, not one. It then follows, that this evil pervaded mankind universally; for nothing is hid from the sight of God. He speaks indeed at the end of the Psalm of the redemption of Israel: but we shall presently show how men become holy, and how far they are exempt from this condition. In the other Psalms he speaks of the treachery of his enemies, while he was exhibiting in himself and in his descendants a type of the kingdom of Christ: hence we have in his adversaries the representatives of all those, who being alienated from Christ, are not led by his Spirit. Isaiah expressly mentions Israel; and therefore his charge applies with still greater force against the Gentiles. What, then? There is no doubt but that the character of men is described in those words, in order that we may see what man is when left to himself; for Scripture testifies that all men are in this state, who are not regenerated by the grace of God. The condition of the saints would be nothing better, were not this depravity corrected in them: and that they may still remember that they differ nothing from others by nature, they do find in the relics of their flesh (by which they are always encompassed) the seeds of those evils, which would constantly produce fruits, were they not prevented by being mortified; and for this mortification they are indebted to God’s mercy and not to their own nature. We may add, that though all the vices here enumerated are not found conspicuously in every individual, yet they may be justly and truly ascribed to human nature, as we have already observed on Rom 1:26.

Calvin: Rom 3:19 - Now we know, === etc. Leaving the Gentiles, he distinctly addresses his words to the Jews; for he had a much more difficult work in subduing them, because they, though no less destitute of true righteousness than the Gentiles, yet covered themselves with the cloak of God’s covenant, as though it was a sufficient holiness to them to have been separated from the rest of the world by the election of God. And he indeed mentions those evasions which he well understood the Jews were ready to bring forward; for whatever was said in the law unfavorably of mankind, they usually applied to the Gentiles, as though they were exempt from the common condition of men, and no doubt they would have been so, had they not fallen from their own dignity. Hence, that no false conceit as to their own worthiness should be a hinderance to them, and that they might not confine to the Gentiles alone what applied to them in common with others, Paul here anticipates them, and shows, from what Scripture declares, that they were not only blended with the multitude, but that condemnation was peculiarly denounced on them. And we indeed see the discretion of the Apostle in undertaking to refute these objections; for to whom but to the Jews had the law been given, and to whose instruction but theirs ought it to have served? What then it states respecting others is as it were accidental; or as they say, παρεργον, an appendage; but it applies its teaching mainly to its own disciples.

===Under the law

19.Now we know, === etc. Leaving the Gentiles, he distinctly addresses his words to the Jews; for he had a much more difficult work in subduing them, because they, though no less destitute of true righteousness than the Gentiles, yet covered themselves with the cloak of God’s covenant, as though it was a sufficient holiness to them to have been separated from the rest of the world by the election of God. And he indeed mentions those evasions which he well understood the Jews were ready to bring forward; for whatever was said in the law unfavorably of mankind, they usually applied to the Gentiles, as though they were exempt from the common condition of men, and no doubt they would have been so, had they not fallen from their own dignity. Hence, that no false conceit as to their own worthiness should be a hinderance to them, and that they might not confine to the Gentiles alone what applied to them in common with others, Paul here anticipates them, and shows, from what Scripture declares, that they were not only blended with the multitude, but that condemnation was peculiarly denounced on them. And we indeed see the discretion of the Apostle in undertaking to refute these objections; for to whom but to the Jews had the law been given, and to whose instruction but theirs ought it to have served? What then it states respecting others is as it were accidental; or as they say, παρεργον, an appendage; but it applies its teaching mainly to its own disciples.

===Under the law He says that the Jews were those to whom the law was destined, it hence follows, that it especially regards them; and under the word law he includes also the Prophets, and so the whole of the Old Testament — That every mouth may be stopped, etc.; that is, that every evasion may be cut off, and every occasion for excuse. It is a metaphor taken from courts of law, where the accused, if he has anything to plead as a lawful defense, demands leave to speak, that he might clear himself from the things laid to his charge; but if he is convicted by his own conscience, he is silent, and without saying a word waits for his condemnation, being even already by his own silence condemned. Of the same meaning is this saying in Job 40:4, “I will lay my hand on my mouth.” He indeed says, that though he was not altogether without some kind of excuse, he would yet cease to justify himself, and submit to the sentence of God. The next clause contains the explanation; for his mouth is stopped, who is so fast held by the sentence of condemnation, that he can by no means escape. According to another sense, to be silent before the Lord is to tremble at his majesty, and to stand mute, being astonished at his brightness. ¹⁰⁵

Calvin: Rom 3:20 - NO PHRASE

20.=== Therefore by the works of the law, === etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. The addition of the word law induced [Chrysostom] , [Origen], and [Jerome] to assent to the latter opinion; ¹⁰⁶ for they thought that there is a peculiar intimation in this appendage, that the expression should not be understood as including all works. But this difficulty may be very easily removed: for seeing works are so far just before God as we seek by them to render to him worship and obedience, in order expressly to take away the power of justifying from all works, he has mentioned those, if there be any, which can possibly justify; for the law hath promises, without which there would be no value in our works before God. You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works. Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing. ¹⁰⁷

As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have already explained; for none swell more with confidence in works than hypocrites, and we know that they glory only in external masks; and then circumcision, according to their view, was a sort of initiation into the righteousness of the law; and hence it seemed to them a work of primary excellence, and indeed the basis as it were of the righteousness of works. — They also allege what is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies only; but that also is not sufficiently strong to support what they wish to defend. It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source. Such also was the character of the disputation held at Jerusalem by the disciples.

But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness. He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, (as we shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The word flesh, without some particular specification, signifies men; ¹⁰⁸ though it seems to convey a meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All men,” as you may see in Gallius.

===For by the law, === etc. He reasons from what is of an opposite character, — that righteousness is not brought to us by the law, because it convinces us of sin and condemns us; for life and death proceed not from the same fountain. And as he reasons from the contrary effect of the law, that it cannot confer righteousness on us, let us know, that the argument does not otherwise hold good, except we hold this as an inseparable and unvarying circumstance, — that by showing to man his sin, it cuts off the hope of salvation. It is indeed by itself, as it teaches us what righteousness is, the way to salvation: but our depravity and corruption prevent it from being in this respect of any advantage to us. It is also necessary in the second place to add this, — that whosoever is found to be a sinner, is deprived of righteousness; for to devise with the sophisters a half kind of righteousness, so that works in part justify, is frivolous: but nothing is in this respect gained, on account of man’s corruption.

Calvin: Rom 3:21 - But now without the law, === etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith. Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone.

It is not unknown to me, that [Augustine] gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. ( Deum promereri — to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context.

For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man’s justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. ¹¹⁰ Again, since this is a definition of the righteousness of faith, “Blessed are they whose iniquities are forgiven,” there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness.

They think that these two things well agree, — that man is justified by faith through the grace of Christ, — and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, — that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. ¹¹¹ Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, — “by not imputing to them their sins.” In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, (Gal 3:12;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, — that we are justified by faith, because we are united by faith to the body of Christ, — that we are justified freely, because God finds nothing in us but sin.

But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition — “Blessed are they whose iniquities are forgiven” — was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only.

The particle now may be taken adversatively, and not with reference to time; as we often use now for but. ¹¹² But if you prefer to regard it as an adverb of time, I willingly admit it, so that there may be no room to suspect an evasion; yet the abrogation of ceremonies alone is not to be understood; for it was only the design of the Apostle to illustrate by a comparison the grace by which we excel the fathers. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: the first in the Old Testament, which was by the word and sacraments; the other in the New, which contains the completion of ceremonies and promises, as exhibited in Christ himself: and we may add, that by the gospel it has received a fuller brightness.

===Being proved

21.But now without the law, === etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith. Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone.

It is not unknown to me, that [Augustine] gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. ( Deum promereri — to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context.

For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man’s justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. ¹¹⁰ Again, since this is a definition of the righteousness of faith, “Blessed are they whose iniquities are forgiven,” there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness.

They think that these two things well agree, — that man is justified by faith through the grace of Christ, — and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, — that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. ¹¹¹ Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, — “by not imputing to them their sins.” In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, (Gal 3:12;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, — that we are justified by faith, because we are united by faith to the body of Christ, — that we are justified freely, because God finds nothing in us but sin.

But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition — “Blessed are they whose iniquities are forgiven” — was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only.

The particle now may be taken adversatively, and not with reference to time; as we often use now for but. ¹¹² But if you prefer to regard it as an adverb of time, I willingly admit it, so that there may be no room to suspect an evasion; yet the abrogation of ceremonies alone is not to be understood; for it was only the design of the Apostle to illustrate by a comparison the grace by which we excel the fathers. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: the first in the Old Testament, which was by the word and sacraments; the other in the New, which contains the completion of ceremonies and promises, as exhibited in Christ himself: and we may add, that by the gospel it has received a fuller brightness.

===Being proved [ or approved ] by the testimony, ¹¹³ etc. He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law. As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind. And further, if you desire a proof of this truth, examine in order the chief things taught by Moses, and you will find that man, being cast from the kingdom of God, had no other restoration from the beginning than that contained in the evangelical promises through the blessed seed, by whom, as it had been foretold, the serpent’s head was to be bruised, and through whom a blessing to the nations had been promised: you will find in the commandments a demonstration of your iniquity, and from the sacrifices and oblations you may learn that satisfaction and cleansing are to be obtained in Christ alone. ¹¹⁴ When you come to the Prophets you will find the clearest promises of gratuitous mercy. On this subject see my Institutes.

Calvin: Rom 3:22 - Even the righteousness of God, === etc. ¹¹⁵ He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, ( autorem , the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.

When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. ¹¹⁶ Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.

===Unto all and upon all,

22.Even the righteousness of God, === etc. ¹¹⁵ He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, ( autorem , the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.

When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. ¹¹⁶ Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.

===Unto all and upon all, ¹¹⁷ etc. For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews.

Calvin: Rom 3:23 - NO PHRASE

23.=== There is indeed no difference, === etc. He urges on all, without exception, the necessity of seeking righteousness in Christ; as though he had said, “There is no other way of attaining righteousness; for some cannot be justified in this and others in that way; but all must alike be justified by faith, because all are sinners, and therefore have nothing for which they can glory before God.” But he takes as granted that every one, conscious of his sin, when he comes before the tribunal of God, is confounded and lost under a sense of his own shame; so that no sinner can bear the presence of God, as we see an example in the case of Adam. He again brings forward a reason taken from the opposite side; and hence we must notice what follows. Since we are all sinners, Paul concludes, that we are deficient in, or destitute of, the praise due to righteousness. There is then, according to what he teaches, no righteousness but what is perfect and absolute. Were there indeed such a thing as half righteousness, it would yet be necessary to deprive the sinner entirely of all glory: and hereby the figment of partial righteousness, as they call it, is sufficiently confuted; for if it were true that we are justified in part by works, and in part by grace, this argument of Paul would be of no force — that all are deprived of the glory of God because they are sinners. It is then certain, there is no righteousness where there is sin, until Christ removes the curse; and this very thing is what is said in Gal 3:10, that all who are under the law are exposed to the curse, and that we are delivered from it through the kindness of Christ. The glory of God I take to mean the approbation of God, as in Joh 12:43, where it is said, that “they loved the glory of men more than the glory of God.” And thus he summons us from the applause of a human court to the tribunal of heaven. ¹¹⁸

Calvin: Rom 3:24 - NO PHRASE

24.=== Being justified freely, === etc. A participle is here put for a verb according to the usage of the Greek language. The meaning is, — that since there remains nothing for men, as to themselves, but to perish, being smitten by the just judgment of God, they are to be justified freely through his mercy; for Christ comes to the aid of this misery, and communicates himself to believers, so that they find in him alone all those things in which they are wanting. There is, perhaps, no passage in the whole Scripture which illustrates in a more striking manner the efficacy of his righteousness; for it shows that God’s mercy is the efficient cause, that Christ with his blood is the meritorious cause, that the formal or the instumental cause is faith in the word, and that moreover, the final cause is the glory of the divine justice and goodness.

With regard to the efficient cause, he says, that we are justified freely, and further, by his grace; and he thus repeats the word to show that the whole is from God, and nothing from us. It might have been enough to oppose grace to merits; but lest we should imagine a half kind of grace, he affirms more strongly what he means by a repetition, and claims for God’s mercy alone the whole glory of our righteousness, which the sophists divide into parts and mutilate, that they may not be constrained to confess their own poverty. — Through the redemption, etc. This is the material, — Christ by his obedience satisfied the Father’s justice, ( judicium — judgment,) and by undertaking our cause he liberated us from the tyranny of death, by which we were held captive; as on account of the sacrifice which he offered is our guilt removed. Here again is fully confuted the gloss of those who make righteousness a quality; for if we are counted righteous before God, because we are redeemed by a price, we certainly derive from another what is not in us. And Paul immediately explains more clearly what this redemption is, and what is its object, which is to reconcile us to God; for he calls Christ a propitiation, (or, if we prefer an allusion to an ancient type,) a propitiatory. But what he means is, that we are not otherwise just than through Christ propitiating the Father for us. But it is necessary for us to examine the words. ¹¹⁹

Calvin: Rom 3:25 - Whom God hath set forth, === etc. The Greek verb, προτίθεναι, means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: nor is it a small commendation of God’s grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in Joh 3:16,

“God so loved the world, that he gave his only-begotten Son.”

Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There seems to be an allusion in the word, ἱλαστήριον, as I have said, to the ancient propitiatory; for he teaches us that the same thing was really exhibited in Christ, which had been previously typified. As, however, the other view cannot be disproved, should any prefer it, I shall not undertake to decide the question. What Paul especially meant here is no doubt evident from his words; and it was this, — that God, without having regard to Christ, is always angry with us, — and that we are reconciled to him when we are accepted through his righteousness. God does not indeed hate in us his own workmanship, that is, as we are formed men; but he hates our uncleanness, which has extinguished the light of his image. When the washing of Christ cleanses this away, he then loves and embraces us as his own pure workmanship.

===A propitiatory through faith in his blood, === etc. I prefer thus literally to retain the language of Paul; for it seems indeed to me that he intended, by one single sentence, to declare that God is propitious to us as soon as we have our trust resting on the blood of Christ; for by faith we come to the possession of this benefit. But by mentioning blood only, he did not mean to exclude other things connected with redemption, but, on the contrary, to include the whole under one word: and he mentioned “blood,” because by it we are cleansed. Thus, by taking a part for the whole, he points out the whole work of expiation. For, as he had said before, that God is reconciled in Christ, so he now adds, that this reconciliation is obtained by faith, mentioning, at the same time, what it is that faith ought mainly to regard in Christ — his blood.

===For

25.Whom God hath set forth, === etc. The Greek verb, προτίθεναι, means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: nor is it a small commendation of God’s grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in Joh 3:16,

“God so loved the world, that he gave his only-begotten Son.”

Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There seems to be an allusion in the word, ἱλαστήριον, as I have said, to the ancient propitiatory; for he teaches us that the same thing was really exhibited in Christ, which had been previously typified. As, however, the other view cannot be disproved, should any prefer it, I shall not undertake to decide the question. What Paul especially meant here is no doubt evident from his words; and it was this, — that God, without having regard to Christ, is always angry with us, — and that we are reconciled to him when we are accepted through his righteousness. God does not indeed hate in us his own workmanship, that is, as we are formed men; but he hates our uncleanness, which has extinguished the light of his image. When the washing of Christ cleanses this away, he then loves and embraces us as his own pure workmanship.

===A propitiatory through faith in his blood, === etc. I prefer thus literally to retain the language of Paul; for it seems indeed to me that he intended, by one single sentence, to declare that God is propitious to us as soon as we have our trust resting on the blood of Christ; for by faith we come to the possession of this benefit. But by mentioning blood only, he did not mean to exclude other things connected with redemption, but, on the contrary, to include the whole under one word: and he mentioned “blood,” because by it we are cleansed. Thus, by taking a part for the whole, he points out the whole work of expiation. For, as he had said before, that God is reconciled in Christ, so he now adds, that this reconciliation is obtained by faith, mentioning, at the same time, what it is that faith ought mainly to regard in Christ — his blood.

===For ( propter) the remission of sins, ¹²⁰ etc. The causal preposition imports as much as though he had said, “for the sake of remission,” or, “to this end, that he might blot out sins.” And this definition or explanation again confirms what I have already often reminded you, — that men are pronounced just, not because they are such in reality, but by imputation: for he only uses various modes of expression, that he might more clearly declare, that in this righteousness there is no merit of ours; for if we obtain it by the remission of sins, we conclude that it is not from ourselves; and further, since remission itself is an act of God’s bounty alone, every merit falls to the ground.

It may, however, be asked, why he confines pardon to preceding sins? Though this passage is variously explained, yet it seems to me probable that Paul had regard to the legal expiations, which were indeed evidences of a future satisfaction, but could by no means pacify God. There is a similar passage in Heb 9:15, where it is said, that by Christ a redemption was brought from sins, which remained under the former Testament. You are not, however, to understand that no sins but those of former times were expiated by the death of Christ — a delirious notion, which some fanatics have drawn from a distorted view of this passage. For Paul teaches us only this, — that until the death of Christ there was no way of appeasing God, and that this was not done or accomplished by the legal types: hence the reality was suspended until the fullness of time came. We may further say, that those things which involve us daily in guilt must be regarded in the same light; for there is but one true expiation for all.

Some, in order to avoid what seems inconsistent, have held that former sins are said to have been forgiven, lest there should seem to he a liberty given to sin in future. It is indeed true that no pardon is offered but for sins committed; not that the benefit of redemption fails or is lost, when we afterwards fall, as Novatus and his sect dreamed, but that it is the character of the dispensation of the gospel, to set before him who will sin the judgment and wrath of God, and before the sinner his mercy. But what I have already stated is the real sense.

He adds, that this remission was through forbearance; and this I take simply to mean gentleness, which has stayed the judgment of God, and suffered it not to burst forth to our ruin, until he had at length received us into favor. But there seems to be here also an implied anticipation of what might be said; that no one might object, and say that this favor had only of late appeared. Paul teaches us, that it was an evidence of forbearance.

Calvin: Rom 3:26 - For a demonstration,

26.For a demonstration, ¹²¹ etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to ascribe them all to God. At the same time mention was intentionally made twice of this demonstration, that the Jews might open their eyes to behold it. — At this time, etc. What had been ever at all times, he applies to the time when Christ was revealed, and not without reason; for what was formerly known in an obscure manner under shadows, God openly manifested in his Son. So the coming of Christ was the time of his good pleasure, and the day of salvation. God had indeed in all ages given some evidence of his righteousness; but it appeared far brighter when the sun of righteousness shone. Noticed, then, ought to be the comparison between the Old and the New Testament; for then only was revealed the righteousness of God when Christ appeared.

===That he might be just, === etc. This is a definition of that righteousness which he has declared was revealed when Christ was given, and which, as he has taught us in the first chapter, is made known in the gospel: and he affirms that it consists of two parts — The first is, that God is just, not indeed as one among many, but as one who contains within himself all fullness of righteousness; for complete and full praise, such as is due, is not otherwise given to him, but when he alone obtains the name and the honor of being just, while the whole human race is condemned for injustice: and then the other part refers to the communication of righteousness; for God by no means keeps his riches laid up in himself, but pours them forth upon men. Then the righteousness of God shines in us, whenever he justifies us by faith in Christ; for in vain were Christ given us for righteousness, unless there was the fruition of him by faith. It hence follows, that all were unjust and lost in themselves, until a remedy from heaven was offered to them. ¹²²

Calvin: Rom 3:27 - Where then is glorying? // Of works?

27.Where then is glorying? The Apostle, after having, with reasons abundantly strong, cast down men from their confidence in works, now triumphs over their folly: and this exulting conclusion was necessary; for on this subject, to teach us would not have been enough; it was necessary that the Holy Spirit should loudly thunder, in order to lay prostrate our loftiness. But he says that glorying is beyond all doubt excluded, for we cannot adduce anything of our own, which is worthy of being approved or commended by God. If the material of glorying be merit, whether you name that of congruity or of condignity, by which man would conciliate God, you see that both are here annihilated; for he treats not of the lessening or the modifying of merit, but Paul leaves not a particle behind. Besides, since by faith glorying in works is so taken away, that faith cannot be truly preached, without wholly depriving man of all praise by ascribing all to God’s mercy — it follows, that we are assisted by no works in obtaining righteousness.

Of works? In what sense does the Apostle deny here, that our merits are excluded by the law, since he has before proved that we are condemned by the law? For if the law delivers us over to death, what glorying can we obtain from it? Does it not on the contrary deprive us of all glorying and cover us with shame? He then indeed showed, that our sin is laid open by what the law declares, for the keeping of it is what we have all neglected: but he means here, that were righteousness to be had by the law of works, our glorying would not be excluded; but as it is by faith alone, there is nothing that we can claim for ourselves; for faith receives all from God, and brings nothing except an humble confession of want.

This contrast between faith and works ought to be carefully noticed: works are here mentioned without any limitation, even works universally. Then he neither speaks of ceremonies only, nor specifically of any external work, but includes all the merits of works which can possibly be imagined.

The name of law is here, with no strict correctness, given to faith: but this by no means obscures the meaning of the Apostle; for what he understands is, that when we come to the rule of faith, the whole glorying in works is laid prostrate; as though he said — “The righteousness of works is indeed commended by the law, but that of faith has its own law, which leaves to works, whatever they may be, no righteousness.” ¹²⁴

Defender: Rom 3:2 - oracles

This is a striking synonym for the Holy Scriptures, a term used only four times in the New Testament (Act 7:38; Heb 5:12; 1Pe 4:11), stressing the fact that they actually constituted the very utterances of God. These were given to and through the Jews and are preserved for us now in the Old Testament."

Defender: Rom 3:3 - shall their unbelief

The fact that many people reject the Scriptures, even alleging that the Bible has been disproved by modern science and reason, means nothing. God's Word has been forever settled in Heaven and will endure forever (Psa 119:89, Psa 119:160), even after this present earth has passed away (Mat 24:35). God's revealed Word is absolute truth, and will judge all its detractors in the last day (see Rev 20:12, note; Rev 22:18, Rev 22:19, note)."

Defender: Rom 3:4 - it is written

This phrase is quoted and applied from Psa 51:4."

Defender: Rom 3:8 - good may come

Paul was being unjustly slandered. He was accused of teaching that salvation by grace encouraged sinfulness. Any such teaching that would distort God's Word for the sake of expediency, even for the ostensibly good purpose of winning converts, would be anathema to Paul. This is a sober warning of judgment against compromising the Scriptures."

Defender: Rom 3:9 - all under sin

The important passage from Rom 3:9-23 should make it clear that there is no one who is righteous enough before a holy God to earn his own salvation. If anyone wishes ever to be saved and receive eternal life, he must first of all recognize himself as a guilty sinner before God - in fact, dead spiritually, in trespasses and sins (Eph 2:1)."

Defender: Rom 3:10 - it is written

Rom 3:10-12 are partly quoted, partly adapted, from Psa 14:1-3, and Psa 53:1-3, which are practically identical."

Defender: Rom 3:11 - none that seeketh

This seems superficially contradictory to such Scriptures as Rom 2:7 and Heb 11:6, which speak of the vital importance of seeking God. The resolution of this paradox, as so often is the case, is in the inscrutable nature of the divine sovereignty. "The Son of man is come to seek and to save that which was lost" (Luk 19:10), and "the Father seeketh (the true worshippers) to worship him" (Joh 4:23). Thus God is seeking men, before they seek Him, and "in every nation he that feareth him, and worketh righteousness, is accepted with him" (Act 10:35). The Holy Spirit is omnipresent in the world, convicting men and constraining them. Somehow, some men are moved by Him to begin then to seek God for themselves, and God "is a rewarder of them that diligently seek him" (Heb 11:6). Cornelius was evidently one such man, so God then led Peter to go to Cornelius to instruct Him concerning Christ (Acts 10)."

Defender: Rom 3:13 - open sepulchre

Paul draws on several Old Testament metaphors in Rom 3:13-18, to describe the implicit or explicit wickedness of men in their natural state. Psa 5:9 likens the human tongue to "an open sepulchre" and Psa 140:3 to "adders' poison.""

Defender: Rom 3:14 - cursing and bitterness

See Psa 10:7."

Defender: Rom 3:15 - shed blood

Isa 59:7, Isa 59:8 is referred to in Rom 3:15-17."

Defender: Rom 3:18 - no fear of God

This quote is from Psa 36:1."

Defender: Rom 3:25 - propitiation

The term "propitiation" (Greek hilasterion) originally referred to a pagan sacrifice to appease some angry god. In its Christian use, however, it represents a perfect sacrifice which would satisfy both the justice of a holy God who must punish sin and the love of a gracious God who would redeem sinners. The shed blood of Jesus Christ provides both."

Defender: Rom 3:26 - just, and the justifier

The mystery of how God can be both "just" (or "righteous") and "justifier" (or "ascriber of righteousness" to the unrighteous) can be solved only in Christ. It is "his righteousness," not ours, by which we are "justified" (that is, "declared righteous") by God, through receiving Christ by faith."

TSK: Rom 3:1 - advantage

advantage : Rom 2:25-29; Gen 25:32; Ecc 6:8, Ecc 6:11; Isa 1:11-15; Mal 3:14; 1Co 15:32; Heb 13:9

TSK: Rom 3:2 - Much // because // committed // the oracles

Much : Rom 3:3, Rom 11:1, Rom 11:2, Rom 11:15-23, Rom 11:28, Rom 11:29

because : Rom 2:18, Rom 9:4; Deu 4:7, Deu 4:8; Neh 9:13, Neh 9:14; Psa 78:4-7, Psa 147:19, Psa 147:20; Isa 8:20; Eze 20:11, Eze 20:12; Luk 16:29-31; Joh 5:39; 2Ti 3:15-17; 2Pe 1:19-21; Rev 19:10

committed : 1Co 9:17; 2Co 5:19; Gal 2:7; 1Ti 6:20

the oracles : Rom 1:2; Psa 119:140; Dan 10:21; Act 7:38; 2Ti 3:15, 2Ti 3:16; Heb 5:12; 1Pe 4:11; 2Pe 1:20,2Pe 1:21; Rev 22:6

TSK: Rom 3:3 - if some // shall // faith

if some : Rom 9:6, Rom 10:16, Rom 11:1-7; Heb 4:2

shall : Rom 11:29; Num 23:19; 1Sa 15:29; Isa 54:9, Isa 54:10, Isa 55:11, Isa 65:15, Isa 65:16; Jer 33:24-26; Mat 24:35; 2Ti 2:13; Heb 6:13-18

faith : Psa 84:7; Joh 1:16; 2Co 3:18; 2Th 1:3; Tit 1:1, Tit 1:2

TSK: Rom 3:4 - God forbid // let God // but every // That thou

God forbid : Rom 3:6, Rom 3:31, Rom 6:2, Rom 6:15, Rom 7:7, Rom 7:13, Rom 9:14, Rom 11:1, Rom 11:11; Luk 20:16; 1Co 6:15; Gal 2:17, Gal 2:21; Gal 6:14

let God : Deu 32:4; Job 40:8; Psa 100:5, Psa 119:160, Psa 138:2; Mic 7:20; Joh 3:33; 2Co 1:18; Tit 1:2; Heb 6:18; 1Jo 5:10,1Jo 5:20; Rev 3:7

but every : Psa 62:9, Psa 116:11

That thou : Job 36:3; Psa 51:4; Mat 11:19

TSK: Rom 3:5 - But if // what shall // Is God // I speak

But if : Rom 3:7, Rom 3:25, Rom 3:26, Rom 8:20,Rom 8:21

what shall : Rom 4:1, Rom 6:1, Rom 7:7, Rom 9:13, Rom 9:14

Is God : Rom 2:5, Rom 3:19, Rom 9:18-20, Rom 12:19; Deu 32:39-43; Psa 58:10,Psa 58:11, Psa 94:1, Psa 94:2; Nah 1:2, Nah 1:6-8; 2Th 1:6-9; Rev 15:3, Rev 16:5-7, Rev 18:20

I speak : Rom 6:19; 1Co 9:8; Gal 3:15

TSK: Rom 3:6 - God forbid // for then

God forbid : Rom 3:4

for then : Gen 18:25; Job 8:3, Job 34:17-19; Psa 9:8, Psa 11:5-7, Psa 50:6, Psa 96:13, Psa 98:9; Act 17:31

TSK: Rom 3:7 - if the truth // why yet

if the truth : Gen 37:8, Gen 37:9, Gen 37:20, Gen 44:1-14, Gen 50:18-20; Exo 3:19, Exo 14:5, Exo 14:30; 1Ki 13:17, 1Ki 13:18, 1Ki 13:26-32; 2Ki 8:10-15; Mat 26:34, Mat 26:69-75

why yet : Rom 9:19, Rom 9:20; Isa 10:6, Isa 10:7; Act 2:23, Act 13:27-29

TSK: Rom 3:8 - we be // Let us

we be : Mat 5:11; 1Pe 3:16, 1Pe 3:17

Let us : Rom 5:20, Rom 6:1, Rom 6:15, Rom 7:7; Jud 1:4

TSK: Rom 3:9 - what then // are we // proved // that they

what then : Rom 3:5, Rom 6:15, Rom 11:7; 1Co 10:19, 1Co 14:15; Phi 1:18

are we : Rom 3:22, Rom 3:23; Isa 65:5; Luk 7:39, Luk 18:9-14; 1Co 4:7

proved : Gr. charged, Rom 1:28-32, 2:1-16

that they : Gal 3:10,Gal 3:22

TSK: Rom 3:10 - As it is // There // none

As it is : Rom 3:4, Rom 11:8, Rom 15:3, Rom 15:4; Isa 8:20; 1Pe 1:16

There : Psa 14:1-3, Psa 53:1-3

none : Rom 3:23; Job 14:4, Job 15:14, Job 15:16, Job 25:4; Jer 17:9; Mat 15:19; Mar 7:21, Mar 7:22; Mar 10:18; 1Co 6:9, 1Co 6:10; Gal 5:19-21; Eph 2:1-3, Eph 5:3-6; Col 3:5-9; 1Ti 1:9, 1Ti 1:10; 2Ti 3:2-5; Tit 3:3; 1Jo 1:8-10; Rev 21:8, Rev 22:15

TSK: Rom 3:11 - none that understandeth // seeketh

none that understandeth : Rom 1:22, Rom 1:28; Psa 14:2-4, Psa 53:2, Psa 53:4, Psa 94:8; Pro 1:7, Pro 1:22, Pro 1:29, Pro 1:30; Isa 27:11; Jer 4:22; Hos 4:6; Mat 13:13, Mat 13:14, Mat 13:19; Tit 3:3; 1Jo 5:20

seeketh : Rom 8:7; Job 21:15, Job 21:16; Isa 9:13, Isa 31:1, Isa 55:6, Isa 65:1; Hos 7:10

TSK: Rom 3:12 - They are // become // there is none

They are : Exo 32:8; Psa 14:3; Ecc 7:29; Isa 53:6, Isa 59:8; Jer 2:13; Eph 2:3; 1Pe 2:25

become : Gen 1:31, Gen 6:6, Gen 6:7; Mat 25:30; Phm 1:11

there is none : Psa 53:1; Ecc 7:20; Isa 64:6; Eph 2:8-10; Phi 2:12, Phi 2:13; Tit 2:13, Tit 2:14; Jam 1:16, Jam 1:17

TSK: Rom 3:13 - throat // with their // the poison

throat : Psa 5:9; Jer 5:16; Mat 23:27, Mat 23:28

with their : Rom 3:4; Psa 5:9, Psa 12:3, Psa 12:4, Psa 36:3, Psa 52:2, Psa 57:4; Isa 59:3; Jer 9:3-5; Eze 13:7; Mat 12:34, Mat 12:35; Jam 3:5-8

the poison : Deu 32:33; Job 20:14-16; Psa 140:3

TSK: Rom 3:14

Psa 10:7, Psa 59:12, Psa 109:17, Psa 109:18; Jam 3:10

TSK: Rom 3:15

Pro 1:16, Pro 6:18; Isa 59:7, Isa 59:8

TSK: Rom 3:17

Rom 5:1; Isa 57:21, Isa 59:8; Mat 7:14; Luk 1:79

TSK: Rom 3:18

Gen 20:11; Psa 36:1; Pro 8:13, Pro 16:6, Pro 23:17; Luk 23:40; Rev 19:5

TSK: Rom 3:19 - what things // that // and all the // guilty before God

what things : Rom 3:2, Rom 2:12-18; Joh 10:34, Joh 10:35, Joh 15:25; 1Co 9:20,1Co 9:21; Gal 3:23, Gal 4:5, Gal 4:21, Gal 5:18

that : Rom 3:4, Rom 1:20, Rom 2:1; 1Sa 2:9; Job 5:16, Job 9:2, Job 9:3; Psa 107:42; Eze 16:63; Mat 22:12, Mat 22:13; Joh 8:9; 1Co 1:29

and all the : Rom 3:9, Rom 3:23, Rom 2:1, Rom 2:2; Gal 3:10,Gal 3:22

guilty before God : or, subject to the judgment of God

TSK: Rom 3:20 - Therefore // no flesh // in his sight // for by the

Therefore : Rom 3:28, Rom 2:13, Rom 4:13, Rom 9:32; Act 13:39; Gal 2:16, Gal 2:19, Gal 3:10-13, Gal 5:4; Eph 2:8, Eph 2:9; Tit 3:5-7; Jam 2:9, Jam 2:10

no flesh : Job 25:4; Psa 130:3, Psa 143:2; Jam 2:20-26

in his sight : Job 15:15, Job 25:5

for by the : Rom 7:7-9; Gal 2:19

TSK: Rom 3:21 - righteousness // being // and the

righteousness : Rom 1:17, Rom 5:19, Rom 5:21, Rom 10:3, Rom 10:4; Gen 15:6; Isa 45:24, Isa 45:25, Isa 46:13, Isa 51:8, Isa 54:17; Isa 61:10; Jer 23:5, Jer 23:6, Jer 33:16; Dan 9:24; Act 15:11; 1Co 1:30; 2Co 5:21; Gal 5:5; Phi 3:9; Heb. 11:4-40; 2Pe 1:1

being : Deu 18:15-19; Luk 24:44; Joh 1:45, Joh 3:14, Joh 3:15, Joh 5:46, Joh 5:47; Act 26:22; Heb 10:1-14

and the : Rom 1:2, Rom 16:26; Act 3:21-25, Act 10:43, Act 28:23; Gal 3:8; 1Pe 1:10

TSK: Rom 3:22 - which is // unto all // and upon // for there

which is : Rom 4:3-13, Rom 4:20-22, Rom 5:1-11, Rom 8:1; Phi 3:9

unto all : Rom 4:6, Rom 4:11, Rom 4:22; Gal 2:16, Gal 3:6; Jam 2:23

and upon : Isa 61:10; Mat 22:11, Mat 22:12; Luk 15:22; Gal 3:7-9

for there : Rom 2:1, Rom 10:12; Act 15:9; 1Co 4:7; Gal 3:28; Col 3:11

TSK: Rom 3:23 - all have // come // of

all have : Rom 3:9, Rom 3:19, Rom 1:28-32, 2:1-16, Rom 11:32; Ecc 7:20; Gal 3:22; 1Jo 1:8-10

come : Heb 4:1

of : Rom 5:2; 1Th 2:12; 2Th 2:14; 1Pe 4:13, 1Pe 5:1, 1Pe 5:10

TSK: Rom 3:24 - justified // through

justified : Rom 4:16, Rom 5:16-19; 1Co 6:11; Eph 2:7-10; Tit 3:5-7

through : Rom 5:9; Isa 53:11; Mat 20:28; Eph 1:6, Eph 1:7; Col 1:14; 1Ti 2:6; Tit 2:14; Heb 9:2-14; 1Pe 1:18, 1Pe 1:19; Rev 5:9, Rev 7:14

TSK: Rom 3:25 - set forth // to be // through // to declare // remission

set forth : or, foreordained, Act 2:23, Act 3:18, Act 4:28, Act 15:18; 1Pe 1:18-20; Rev 13:8

to be : Exo 25:17-22; Lev 16:15; Heb 9:5 *Gr: 1Jo 2:2, 1Jo 4:10

through : Rom 5:1, Rom 5:9, Rom 5:11; Isa 53:11; Joh 6:47, Joh 6:53-58; Col 1:20-23; Heb 10:19, Heb 10:20

to declare : Rom 3:26; Psa 22:31, Psa 40:10, Psa 50:6, Psa 97:6, Psa 119:142; 1Jo 1:10

remission : or, passing over, Rom 3:23, Rom 3:24, Rom 4:1-8; Act 13:38, Act 13:39, Act 17:30; 1Ti 1:15; Heb 9:15-22, Heb 9:25, Heb 9:26, Heb 10:4; Heb 11:7, Heb 11:14, Heb 11:17, Heb 11:39, Heb 11:40; Rev 5:9, Rev 13:8, Rev 20:15

TSK: Rom 3:26 - that he // and

that he : Deu 32:4; Psa 85:10,Psa 85:11; Isa 42:21, Isa 45:21; Zep 3:5, Zep 3:15; Zec 9:9; Act 13:38, Act 13:39; Rev 15:3

and : Rom 3:30, Rom 4:5, Rom 8:33; Gal 3:8-14

TSK: Rom 3:27 - Where // of works // but by

Where : Rom 3:19, Rom 2:17, Rom 2:23, Rom 4:2; Eze 16:62, Eze 16:63, Eze 36:31, Eze 36:32; Zep 3:11; Luk 18:9-14; 1Co 1:29-31, 1Co 4:7; Eph 2:8-10

of works : Rom 9:11, Rom 9:32, Rom 10:5, Rom 11:6; Gal 2:16

but by : Rom 7:21, Rom 7:23, Rom 7:25, Rom 8:2; Mar 16:16; Joh 3:36; Gal 3:22; 1Jo 5:11, 1Jo 5:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 3:1 - What advantage then hath the Jew? // What profit is there of circumcision?

Rom 3:1,2 The Jew’ s prerogative,

Rom 3:3,4 which is not vacated by the unbelief of some,

Rom 3:5-8 nor is God’ s justice impeached in punishing their sinfulness.

Rom 3:9-19 The law itself convinceth the Jews also universally of sin,

Rom 3:20 so that no flesh is justified by the deeds of the law,

Rom 3:21-30 but all indiscriminately by God’ s grace through faith in Christ,

Rom 3:31 yet without annulling the obligations of the law.

What advantage then hath the Jew? An elegant prolepsis or anticipation of what might be objected against the apostle’ s assertion in the foregoing words. If the Jews (might some object) lie equally exposed to condemnation with the Gentiles, then they have no excellency above them. Or thus, If external things do not commend us to God, (as it is affirmed, Rom 2:28,29 ), but the Gentiles are brought into the church without them, then the Jews have no prerogative above the Gentiles, though God hath owned them so long for his peculiar people.

What profit is there of circumcision? i.e. what is the use of it, or for what end was it instituted, seeing the uncircumcised are brought in and accepted, as being circumcised notwithstanding, and clean in heart?

Poole: Rom 3:2 - Chiefly // Unto them were committed the oracles of God

He answers the before mentioned objection by a liberal and free concession. The answer doth particularly relate to the first member of the objection, though comprehending the other.

Chiefly this word is not to be referred to the order of speech, as Rom 1:8 , for he doth not begin any discourse here; nor to the number of privileges and advantages, for he names but one in all; but to the quality, and so the excellency, of this privilege here spoken of; q.d. It is the chief of all.

Unto them were committed the oracles of God: profane writers make this word to signify the answer that was given by the demons, or heathen gods; and yet the Holy Ghost doth not disdain to make use of this word, (as well as divers others), though abused to heathenish superstition. The sense is, To the Jews were credited, or given in custody, the Holy Scriptures, containing all the books of the Old Testament, in particular the legal covenant, or law of God, given on Mount Sinai, which Stephen calls the lively oracles, Act 7:38 ; more especially yet the fundamental articles of religion, and doctrines of grace, and salvation by the Messias, called the oracles of God, Heb 5:12 , though more hid, it is true, in types, promises, and predictions.

Poole: Rom 3:3 - If some did not believe // The faith of God

If some did not believe if some did remain in infidelity, Act 28:24 , if they would give no credit to the oracle, and to the promise of a Messiah.

The faith of God i.e. the truth and faithfulness of God, Psa 33:4 . The whole verse is another prolepsis. The implied objection is this, That the Jews are nothing the better for these oracles, or have no advantage by them, if by unbelief they have rendered themselves unworthy or incapable of benefit by them. The answer to this is anticipated by propounding another question; Can the infidelity of some be any hinderance of God’ s performing his promise to others, to his chosen ones? The interrogation is a negation, q.d. It cannot be, as the following words show: see 2Ti 2:13 .

Poole: Rom 3:4 - God forbid // Let God be true // But every man a liar // That thou mightest be justified in thy sayings // Mightest overcome // When thou art judged

God forbid the negation that was closely couched in the former verse, is in this expressed by a note of indignation, and of the greatest detestation.

Let God be true let him remain or appear faithful to his promises and covenant; or, let him be acknowledged to be so, according to the frequent testimonies of Scripture: see Num 23:19 Tit 1:2 Heb 6:17,18 .

But every man a liar or, although every man should be a liar; or, whatsoever we say of men, who are all mutable creatures, who are liable to mistakes in their own natures, and so may easily deceive others: see Psa 116:11 .

That thou mightest be justified in thy sayings that thou tnightest be acknowledged just in thy promises and threatenings; in which sense the word is used in divers places, Mat 11:19 Luk 7:29,35 Lu 10:29 .

Mightest overcome that thou mightest be clear or pure, so it is in the Psalm. The apostle honours the Seventy, which was the common translation, and minds the sense rather than the words. He that is clear, is like to overcome in a just judgment.

When thou art judged or, when thou judgest: the word may be taken actively or passively; i.e. when thou dost execute judgment upon any, or, when any do presume to censure you.

Poole: Rom 3:5 - But if our unrighteousness commend the righteousness of God // What shall we say? // Is God unrighteous who taketh vengeance? // I speak as a man

But if our unrighteousness commend the righteousness of God an anticipation of another objection, which might be lnade upon the preceding words: that if the faithfulness of God, in keeping his promises, doth appear in and notwithstanding the unfaithfulness of men, then we gather thus much, that the fidelity of God is rendered a great deal more commendable by the perfidiousness of man.

What shall we say? Thus we object, or this will be the inconvenience.

Is God unrighteous who taketh vengeance? i.e. then God is unjust in punishing the Jews, or any other wicked men, for that which tends to his own glory, and the commendations of his veracity.

I speak as a man this is the language of carnal men, and such blasphemy they speak; I recite the objection of some men, and speak after their carnal manner.

Poole: Rom 3:6 - God forbid // For then how shall God judge the world?

God forbid he rejects the cavil with his usual note of detestation, as not thinking it worthy of answer.

For then how shall God judge the world? q.d. If God were in the least unrighteous, how could he govern the world at present, and judge it at last in righteousness? Which is affirmed, Psa 96:13 98:9 . Or, how could he be God and supreme, if he were not just by his nature and essence, and his will the very rule of righteousness: see Gen 18:25 Job 34:12 .

Poole: Rom 3:7 - Why yet am I also judged as a sinner?

By truth he means the faithfulness and veracity of God; as by lie, the perfidiousness and inconstancy of man; ut supra et alibi.

Why yet am I also judged as a sinner? q.d. If more glory accrues to the name of God by my wickedness, what reason is there that I should be punished, and proceeded against as an offender, who have occasioned this further glory to God? The apostle doth plainly personate in this place a wicked objector, or he speaks in the name and person of such a one. This way of speaking and writing is very frequent among all authors; and it is found sometimes with the penmen of the Holy Scriptures: see Ecc 3:19-22 1Co 15:32 . The apostle tells the Corinthians, 1Co 4:6 , that in a figure he transferred some things to himself and to Apollos for their sakes, that they might not be puffed up; he, counted such schemes and figures as these to be most profitable and efficacious to the reader.

Poole: Rom 3:8 - Whose damnation is just // do evil, that good may come

The placing of these words makes them sound harshly, and consequently causeth obscurity. Critics make a great stir about them, some including them in a parenthesis, others affirming there is a transposition in them. They seem to be a refutation to the former cavil, and must be accommodated to that sense. It is as if the apostle should have said, If sinners deserve no punishment, because God reaps glory to himself by their sins; then that is a good proverb, or saying, which is in some men’ s mouths, and we ourselves are slandered with it, as if it were our opinion and doctrine, That we may do evil, that good may come of it. But this saying is generally exploded; none dare to vouch it, and therefore the former cavil is of no force.

Whose damnation is just i.e. their damnation is just, who teach such doctrine, and practise accordingly; who

do evil, that good may come of it. The apostle doth not vouchsafe to refute this absurd saying, but simply condemns it, and those that put it in practice. Or else his meaning in these words is this, that they justly deserve damnation, who calumniate the apostles and publishers of the gospel, and raise false reports and slanders of them: their damnation is just, who affirm we say or hold, That evil may be done, that good may come thereof.

Poole: Rom 3:9 - What then? are we better than they? // No, in no wise // We have before proved // both Jews and Gentiles // Under sin

What then? are we better than they? the apostle here returns to the argument that he had been handling in the beginning of the chapter. He brings in the Jews propounding a question, Seeing it was confessed that the oracles of God were committed to them, then it followed, that they excelled the Gentiles, and stood upon better ground than they.

No, in no wise he doth not contradict himself as to what he had said of the Jews’ prerogative, Rom 3:2 . They did indeed excel the Gentiles as to some external benefits, of which you have a larger account, Rom 9:4,5 , but not upon the account of any evangelical righteousness, or their own supposed merit.

We have before proved viz. separately and apart, in the foregoing chapters; and the same is now to be asserted of

both Jews and Gentiles conjunctly and together; that notwithstanding the Jews boasted of their law, and the Gentiles of their philosophy, yet as to the evangelical faith and righteousness, they were both in the same case.

Under sin under the power of sin, but chiefly under the guilt of sin: see Rom 3:19 .

Poole: Rom 3:10 - As it is written // There is none righteous, no, not one

As it is written viz. in several places of Scripture, which he quotes in the following verses, giving us the sense, though not so strictly tying himself to the words; and this is a proper proof, to the Jews at least, whom he had called a little before the keepers of these oracles.

There is none righteous, no, not one: the more general proof with which he begins, is taken out of Psa 14:3 , and Psa 53:1 , upon which places see the annotations.

Poole: Rom 3:11 - There is none that understandeth // There is none that seeketh after God

There is none that understandeth a more particular proof of the corruption of the soul, and the faculties thereof; and first of the mind, taken out of the forecited Psalms, which may be compared with the scriptures which speak of the ignorance and blindness of the mind, Deu 32:29 Job 32:9 Isa 1:3 Jer 4:22 10:14 .

There is none that seeketh after God a proof of the corruption of the will, which follows also in the forecited Psalms.

Poole: Rom 3:12 - They are all gone out of the way // They are together become unprofitable // There is none that doeth good, no, not one

They are all gone out of the way: viz. of truth, or life: see Psa 14:3 36:4 58:3 . This doth illustrate thee former charge.

They are together become unprofitable unuseful, and, which is more noisome, fit only for the dunghill, as the word signifies: this follows also in Psa 14:1-7 see Job 15:16 .

There is none that doeth good, no, not one the same as Rom 3:10 , though more exactly according to the words of the Psalm, where also it is twice repeated: see Psa 14:1,3 .

Poole: Rom 3:13 - Their throat is an open sepulchre // With their tongues they have used deceit // The poison of asps is under their lips

Their throat is an open sepulchre he proceeds to instance in the corruption of man with respect to the members of his body; and he mentions the organs of speech in four several expressions, much to the same purpose: the first is allegorical, taken out of Psa 5:9 , upon which see the annotations.

With their tongues they have used deceit this text doth plainly express the corruption of the tongue, because of lies, calumnies, perjuries, flatteries; and it is taken out of Jer 9:3-5 .

The poison of asps is under their lips: the third expression is allegorical, as the first, taken out of Psa 140:3 , upon which see the annotations.

Poole: Rom 3:14

This last and very plain expression of the corruption of the tongue, is taken out of Psa 10:7 : See Poole on "Psa 10:7" .

Poole: Rom 3:15

If we consider this member also, we may see the corruption of man; witness that testimony, Pro 1:16 , and Isa 59:7 ; on both which see annotations.

Poole: Rom 3:16-17

Ver. 16,17. Both which assertions lie together, and follow in that Isa 59:7,8 .

Poole: Rom 3:18

This last assertion gives us one true cause of all the aforesaid evils, taken out of Psa 36:1 : See Poole on "Psa 36:1" .

Poole: Rom 3:19 - That every mouth may be stopped // And all the world may become guilty before God

Another anticipation of an objection, to this purpose: All these testimonies (might the Jews say) do not concern us, they concern the impure and Gentile world only, unless possibly some profane wretches amongst ourselves also. But to this the apostle says; We know (which some think hath the force of an asseveration) that whatsoever the law of God, more especially the Mosaical law, or more generally all that is contained in the Scripture, saith of the wickedness and defection of mankind, it saith to the Jews more particularly, to whom the law was given, and who are under the conduct of it; much the same with that phrase, Rom 2:12 : see Rom 6:15 1Co 9:20 .

That every mouth may be stopped i.e. hindered from boasting, to which the Jews were so prone; or rather, that conscience might so press them, that they should silently, or as it were speechless, expect their own damnation. without being able to frame any excuse: see Psa 63:11 Eze 16:63 Mat 22:12 .

And all the world may become guilty before God that Jews and Gentiles and all mankind, as depraved, might be obnoxious to the judgment and condemnation of God: see Rom 3:9 , and Joh 3:18 .

Poole: Rom 3:20 - Therefore // By the deeds of the law // is the knowledge of sin // No flesh // Be justified in his sight // For by the law is the knowledge of sin

Therefore i.e. Seeing the Gentiles, by the law of nature, and the Jews, by the written law, are thus subject to the judgment of God; and seeing no one is able to fulfil the law, and satisfy for the breach of it; therefore, &c.

By the deeds of the law he means the moral law, and not the ceremonial law only or chiefly; even that law that forbids theft and adultery, as Rom 2:21,22 , and concupiscence, as Rom 7:1-25 ; and by which, as this text says,

is the knowledge of sin to which Gentiles as well as Jews are obliged, and by which therefore they are condemned.

No flesh a common synecdoche: see Gen 6:3,12 , and elsewhere. The same with no man living in the psalmist; especially being depraved with original corruption, which is called flesh in Scripture.

Be justified in his sight or be discharged in the court of heaven: the phrase is taken from Psa 143:2 , see annotations there.

For by the law is the knowledge of sin: lest any should think that the law hereupon is useless, he goes on to show its use, but a quite contrary one to what they intended. It convinceth us of our guilt, and therefore is far from being our righteousness, Rom 7:7 1Co 15:56 .

Poole: Rom 3:21 - But now // The righteousness of God // Without the law // Is manifested // Being witnessed by the law and the prophets

But now: q.d. Though justification be not by the law, yet it is to be obtained in another way, as follows.

The righteousness of God: see Rom 1:17 .

Without the law inasmuch as the law, pressing obedience to be performed by us in our own persons, seems plainly ignorant of the righteousness of another imputed to us.

Is manifested this righteousness nevertheless is revealed plainly, now since the coming of Christ, and in the gospel, as in Rom 1:17 .

Being witnessed by the law and the prophets that there may be no suspicion of novelty: see Joh 5:46,47 . The testimonies be refers to are very numerous: see Gen 3:15 15:6 22:17,18 Isa 53 Jer 31:31,33 Da 9:24,25 . See the same argument used, Act 24:14 26:22 28:23 .

Poole: Rom 3:22 - Unto all and upon all them that believe // For there is no difference

He mentions the righteousness of God again, that he may further explain it, by the means or instrument by which it is received, viz. faith see Rom 4:11,12 9:30 Phi 3:9 ; where there are several expressions to the same purpose, that this righteousness is without the law indeed, but it is by the hand of that faith by which we believe in Jesus, called therefore here, the faith of Jesus Christ

Unto all and upon all them that believe whether they be Jews or Gentiles, if they believe, excluding the self-justiciaries amongst the one, and the philosophers amongst the other.

For there is no difference they are not justified two several ways: see Rom 3:9 .

Poole: Rom 3:23 - For all have sinned // And come short of the glory of God

For all have sinned: q.d. No wonder there is no difference, when both the one and the other have the guilt of Adam’ s transgression imputed to them, and have original corruption inherent in them, from whence proceed very many actual transgressions.

And come short of the glory of God i.e. of the glorious image of God, in which man was at first created; or, of communion with God, in which the glory of a rational creature doth consist; or rather, of the eternal glory, which they come short of, as men that run a race are weary, and fall short of the mark.

Poole: Rom 3:24 - Being justified freely by his grace // Through the redemption that is in Christ Jesus

Being justified freely by his grace i.e. Being in this case, they can by no means be acquitted and freed from the accusation and condemnation of the law, but in the way and manner that follows. He mentions the great moving cause of justification first, (which doth comprehend also the principal efficient), that it is without any cause or merit in us; and by the free favour of God to undeserving, ill-deserving creatures, Eph 1:6,7 2:8 Tit 3:7 .

Through the redemption that is in Christ Jesus: the meritorious cause is expressed by a metaphor taken from military proceedings, where captives taken in war, and under the power of another, are redeemed upon a valuable price laid down: see Mat 20:28 Mar 10:45 1Ti 2:6 Heb 9:12 .

Poole: Rom 3:25 - Whom God hath set forth // To be a propitiation // Through faith in his blood // To declare his righteousness // For the remission of sins that are past, through the forbearance of God

Whom God hath set forth i.e. God the Father hath proposed this Jesus in the eternal counsel, and covenant of redemption, Eph 1:9 1Pe 1:20,21 ; or in the types and shadows of the old tabernacle; and hath now at last shown him openly to the world.

To be a propitiation or atonement, 1Jo 2:2 . He alludes to the mercy seat sprinkled with blood, which was typical of this great atonement; and from whence God showed himself so propitious and favourable to sinners, Lev 16:2 Num 7:89 .

Through faith in his blood: he goes on to show the instrumental cause of justification, to wit, faith i.e. the close adherence and most submissive dependence of the sinner; together with the peculiarity of the object of faith, viz. the blood i.e. the death and sacrifice, of Christ; in contra-distinction to his dominion, (with which yet on other accounts faith is so much concerned), and in opposition to the blood of beasts slain and sacrificed.

To declare his righteousness i.e. for the showing forth either of his goodness and mercy; see 1Sa 12:7,8,10 Ps 36:10 ; or of his faithfulness in his promises, and fulfilling all types and prophecies; or else of his vindictive justice, in the just proceedings of God against sin, which he hath condemned in his Son, though he justify the sinner. Or further, it may be understood of the righteousness of faith, of which Rom 3:22 , which is hereby shown to be his; and to manifest itself in the forgiveness of sins, which is so declared as to be exhibited.

For the remission of sins that are past, through the forbearance of God he means, either the sins committed before justification, while God bore so patiently with the sinner, and did not presently take the forfeiture; or else the sins committed under the Old Testament, before the proposed propitiation was exposed to the world, when God so indulged our fathers, as to pardon them upon the account of what was to come: see Heb 9:15-18 .

Poole: Rom 3:26 - To declare, I say, at this time his righteousness // That he might be just, and the justifier of him which believeth in Jesus

To declare, I say, at this time his righteousness he repeats the final cause of justification, viz. the making the after said declaration of the righteousness of God, in the time of the gospel, and dispensation and ministry thereof, 2Co 6:2 , which is taken out of Isa 49:8 .

That he might be just, and the justifier of him which believeth in Jesus i.e. that no wrong might be done to the essential purity of his nature, or rectitude of his will; nor yet to his immediate justice, by which he cannot but hate sin, and abhor the sinner as such; though in the mean time he gives a discharge to him that is of the faith of Jesus, (as it is in the original), or of the number of those that believe, and cast themselves upon a Saviour.

Poole: Rom 3:27 - Where is boasting then? // It is excluded. By what law? of works? // Nay: but by the law of faith

Where is boasting then? the apostle doth, as it were, insult over them: q.d. Where is now the former boasting cf the Jews, as if they were so much better than the Gentiles? Or what is become of the ground of boasting, that they, or either of them, might think they had in the law, or philosophy, or any moral performances? See Jer 9:23,24 .

It is excluded. By what law? of works? If it be inquired upon what account this boasting is excluded, we answer plainly, It cannot be by that law that commands works, as the condition of acceptance and justification, and tells us nothing by whom that condition should be fulfilled; the law being become weak to us, for such a purpose. by reason of sin, Rom 8:3 .

Nay: but by the law of faith i.e. the gospel law which requires faith, by which the righteousness of Christ is imputed to us, and attained by us. And this is called a law of faith, as some think, in condescension to the Jews’ custom of speaking, who are so much delighted with the name of the law; and so that he might not be suspected of novelty: but, as most, it is a Hebraism, denoting no more than the doctrine or prescript of faith.

PBC: Rom 3:3 - shall their unbelief make the faith of God without effect // The faith of God,

See PBtop: FAITH & FAITH OF GOD

" shall their unbelief make the faith of God without effect"

Their unbelief did not make the faith of God without effect FOR the faith of God (meaning the faith that God bestows upon His elect) was not without effect at that time for at that present time there was still a remnant according to the election of grace {Ro 11:5} -God’s elect have faith therefore the faith of God was with effect even though it was without effect to the Jews of Ro 3:1-31.

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The overall theme of Romans is " the Gospel of God," which Gospel certainly declares " the righteousness of God in Christ," which righteousness is revealed from faith to faith; for Ro 1:17 says that, in the Gospel, " the Righteousness of God is revealed from faith to faith" .

" The faith of God," which Paul speaks of in Ro 3:3, is " the whole body of truth" which is said to be " revealed from faith to faith" by (through) the Gospel. That is, the truth of God is revealed (through the preaching of the Gospel) to the imputed faith of the regenerated child of God. This Gospel (good news) is the proclamation of the " Righteousness of God" in His Son, Jesus Christ, which righteousness is imputed to the elect in regeneration. The phrase in Ro 3:3 " faith of God," in context, is actually speaking of " the Gospel of God," or " the Gospel of Christ," or " the whole body of God’s truth," or " the faith which was once delivered unto the saints." {Jude 1:3}

In other words, the phrase, " the faith of God," as stated in Ro 3:3, is the declaration of God’s revelation of His righteousness in Jesus Christ. Paul confirms this principle in Ro 1:17 by saying, " as it is written, the just shall live by faith;" that is to say, " the just" (or regenerate) shall " live by [His -God’s] faith." In my mind, Paul is saying, that the regenerate, who has the essence of God imputed unto him (faith), shall live by the body of God’s revealed truth. Jude tells us that we are to earnestly contend for this (the) faith [this body of truth] that was once delivered unto the saints.

I believe this principle is carried forward into Ro 10:1-21, where Paul is praying for his Israelite brethren who were abiding in unbelief concerning the " righteousness of God" .

He writes these words:

1)   Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

2)   For I bear them record that they have a zeal of God, but not according to knowledge.

3)   For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

4)   For Christ is the end of the law for righteousness to every one that believeth.

Thus, we note that, as concerning the Gospel of God and the righteousness of Christ, these Jews were in unbelief; however, (as previously asked in Ro 3:1), what effect will the Jew’s unbelief have on the Faith of God? {His revealed truth} " For what if some did not believe? Shall their unbelief make the faith (truth) of God without effect?" He answers this question, " God forbid: yea, let God be true, but every man a liar." In other words, if they do not believe that Jesus Christ is " the end of the law for righteousness," their unbelief will not change the truth, which has been once delivered to His saints (sanctified ones).

Paul continues to say in Ro 10:16-17 " But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God." In my mind, he is saying here that faith (confidence or trust in Christ) comes by hearing (and believing) the gospel and this hearing is by the (faith of God) or in accordance with the revealed word of truth.

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Does the sinner’s eternal destiny depend upon his belief in Jesus Christ? If so, what if his faith is shaken by false teachers? What if he is deceived? Does he then lose the eternal life he once possessed? Thanks be to God that the eternal destiny of the elect does not depend upon man’s faith, but on God’s sovereign covenant decrees: " What if some do not believe? shall their unbelief make the faith of God without effect? God forbid...[ Hymaneus and Philetus] have erred concerning the truth saying that the resurrection is past already, and have overthrown the faith of some. Nevertheless the foundation of God standeth sure having this seal, The Lord knoweth them that are His..."{ 2Ti 2:13,19} Belief in Jesus Christ comes after, not before, regeneration. Faith cannot be both the cause and the effect of life. It cannot be both the " root" from which the Spirit grows in one’s heart, and the " fruit" that the Spirit generates in the heart. The Spirit of God is the cause of regeneration. Faith is the effect, the " fruit of the Spirit." {Ga 5:22} An understanding of total depravity makes belief in the doctrine of immediate regeneration a necessity, for the dead sinner does not have the ability to exercise faith until he is born again.

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PBC: Rom 3:23

See Philpot: THE MALADY AND THE REMEDY

Haydock: Rom 3:1 - What advantage then?

What advantage then? &c. The apostle, not to offend the Jews, by insisting too long in reprehending them, turns his discourse to the advantages they have hitherto had above other nations. As first, that the words of God, those divine oracles, revelations, promises in the Scriptures, were credited or intrusted to them. And though some, or many of them have not believed God's promises, especially concerning their Messias; this hath not hindered God from being faithful to his word, in sending the Messias, and those blessings that were promised with him. For God is always true, or faithful in his promises, and therefore must needs be justified, or found just, when his proceedings are judged, that is, considered and examined. (Witham)

Haydock: Rom 3:4 - God // That thou mayest be justified

God only is essentially true. All men in their own capacity are liable to lies and errors: nevertheless God, who is the truth, will make good his promise of keeping his Church in all truth. See St. John, xvi. 13. (Challoner) ---

The Greek text has, "may God be true;" that is, may all men acknowledge him as such; let the whole world know, that he neither can be unfaithful to his word, nor his promises; and that, on the contrary, all men of themselves have but lies and vanity for their portion. ---

That thou mayest be justified, &c. The particle that, is not casual in this place, but only marks the event. Thy conduct shews that thou art faithful and true to thy promises, and that, notwithstanding the judgments of men, thou art always unchangeable and infallible. Thou art victorious, when judged by them; thou shewest them the falsity and injustice of their judgments. (Calmet) ---

And that the infidelity of man, so far from affecting the fidelity of God, will only serve to set it off in a more striking and clearer light. (Bible de Vence)

Haydock: Rom 3:5-6 - But if our injustice

But if our injustice, &c. St. Paul here puts this objection, that if men's sins and iniquities, make the justice of God commendable, that is, make his justice more apparent and known; if the truth of God, as to his promises, be more discovered, praised, and glorified by our lies, that is, by our sins, how then can God blame, or punish men for sins, which contribute more to his honour? May we not say, (as some falsely pretend St. Paul said) let us do evil things, that good things may come of them? The apostle answers in short both this objection, and the calumny against him. As to the first; that though men's sins give an occasion to God to shew his justice, and make known his divine perfections, yet this will not excuse them from being justly condemned, and punished, when God shall judge the wicked world; for if that were a sufficient plea, God could not judge and condemn the wicked: so that as St. John Chrysostom [1] observes, that apostle resolves their question, by asking another, and shews their reasoning absurd, by taking notice of another absurdity that follows from it. 2ndly. He tells them, they slander him, and his doctrine, by only telling them, they deserve to be condemned who say, let us do evil that good may come of it: the damnation, he says, of such men is just. (Witham)

Haydock: Rom 3:6

[BIBLIOGRAPHY]

St. John Chrysostom on the words: how shall God judge the world? Greek: atopon atopo luei.

Haydock: Rom 3:9 - What

What then do we Jews excel the Gentiles? He again turns his discourse against the Jews, by shewing that they have been sinners, as well as the Gentiles, notwithstanding the particular favours God had done to them, and not to the Gentiles: this he proves out of the psalms; and (ver. 19.) he shews, that these things were spoken of them, who were under the law. (Witham)

Haydock: Rom 3:10 - There is not any man just

There is not any man just, viz. virtue either of the law of nature, or of the law of Moses; but only by faith and grace. (Challoner) ---

The apostle here adduces a series of passages from the ancient Scripture, to convince both Jews and Gentiles, that not one amongst them was just, nor had any title to glory, on account of his good works. Not that a just man could not be found under the old law, or even before the law; an infinite number of passages of Scripture will shew the contrary: but he must be understood as speaking of man left to himself, as a son of Adam, conceived in sin, and brought forth a child of wrath. (Calmet) ---

These crimes, enumerated by the apostle, are not mentioned as if found in each individual, but some of this black catalogue of crimes were found in one man; some in another; yet so that all had become infected with sin and iniquity, all had deserted the path of virtue. There was none just, none found, who feared or sought after God. (Estius) ---

These texts of Scripture, though formerly, even before the times of St. Jerome and St. Augustine, they were found together in some Latin editions, viz. Psalm xiii. cannot be found united either in the Hebrew text, or Septuagint version, as St. Jerome affirms, in Præf. lib. xvi. commentar. in Isai. This, he says, all the Greek commentators allow. He says, that those who were ignorant of this apostle's art in uniting together the texts of different pasts of Scripture, upon finding no part where they were all together, placed them, without any authority, in that psalm whence the first part of the citation is taken. The words, an open sepulchre, are taken from Psalm xiii. (Hebrew text xiv.) the verse "Their throat is an open sepulchre, with their tongues they have dealt deceit fully," from Psalm v. "The venom of asps is under their lips," from Psalm cxxxix. "Whose mouth is full of curses and bitterness," from Psalm ix. "Their feet are swift," &c. as far as, there is no fear, from Isaias chap. lix. "There is not the fear of God before their eyes," from Psalm xxxv. (Estius)

Haydock: Rom 3:17

St. Augustine says, that by the law of actions, is understood, that which teaches us what we have to do: by the law of faith, is meant faith itself, which obtains for us grace of performing what the law requires. The law of action, then, is the old law, which contains the precept; the law of faith is the new law, which gives assistance to fulfil the law. (De Spir. & Lit. chap. iv.)

Haydock: Rom 3:19 - And all the world may be made subject to God

And all the world may be made subject to God. That is, God permitted these sins in all men, that sanctification and salvation might be from Christ only, the Redeemer of all men, so that neither Jew nor Gentile should be justified, but by the free and liberal gift of his grace. See St. John Chrysostom.[2] (Witham)

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[BIBLIOGRAPHY]

Ut subditus fiat omnis mundus Deo, Greek: upodikos genetai. o upodikos kurios legetai, o me dunameos archein eauto pros apologian, alla tes eterou deomenos boethei.

Haydock: Rom 3:20

To the end of this chapter, the apostle shews that the Jews cannot be truly justified, and sanctified by the works of the written law of Moses only; that a knowledge of sin, or of what is sinful, came by the law, but if they did not comply with the precepts of the law, this knowledge made them more guilty. Now, at the coming of Christ, the justice of God, that is, the justice by which he made others just, and justified them, cannot be had without faith in Christ, and by the grace of our Redeemer Jesus Christ, who God hath proposed to all, both Gentiles and Jews, as a sacrifice of[3] propitiation for the sins of all mankind, by faith in his blood; that is, by believing in him, who shed his blood and died for us on the cross. It is he alone, (ver. 26.) that is the just one, and the justifier of all. And as to this, there is no distinction. The Gentiles are justified, sanctified, or saved, but by the faith and grace of Christ Jesus. St. Paul does not pretend that the virtue of faith alone will justify and save a man; nothing can be more opposite to the doctrine of the gospel, and of the apostles in many places, as hath been observed, and wil be shewn hereafter. He tells us in this chapter (ver. 20. and 28.) that man is justified without the works of the written law: and he teaches us, that no works of the law of Moses, nor any works that a man does by the law of nature, are sufficient to justify a man, and save him of themselves, that is, unless they be joined with faith, and the grace of God. And when he seems to say, that men are justified or saved by faith, or by believing, as he says of Abraham in the next chapter, (ver. 3. and 5.) he never says (as some both ancient and later heretics have pretended) that faith alone is sufficient. And besides by faith, he understands the Christian faith and doctrine of Christ, as opposite to the law of Moses, to circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians. He teaches us in this epistle (chap. ii. 6.) that God will judge every man according to his works: (chap. ii. 13.) that "not the hearers of the law," but the doers, shall be justified. See also chap. vi. He tells the Galatians (chap. v. ver. 6.) that faith, by which they must be saved, must be a faith working by charity. He also tells the Corinthians (1 Corinthians vii. 19.) that circumcision is nothing, nor uncircumcision, but the keeping of the commandments of God. That though a man should have a faith, that so he could remove mountains, it would avail him nothing without charity. How often does he tell us that they who commit such and such sins, shall not inherit or possess the kingdom of God? Does not St. James tell us, that faith without good works is dead? See chap. ii. Of this more hereafter. (Witham)

Haydock: Rom 3:25

[BIBLIOGRAPHY]

Quem proposuit Deus propitiationem, Greek: ilasterion. Some read propitiatorium, as I find it in the Council of Trent, Session 6. cap. ii.

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Gill: Rom 3:1 - What advantage then hath the Jew // or what profit is there of circumcision

What advantage then hath the Jew?.... 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 מה יתרון לאדם in Ecc 1:3, which is rendered, "what profit hath a man?" and in Ecc 6:8, מה יותר לחכם, "what hath a wise man more", &c. and in Rom 3:11, מה יתר לאדם, "what is a man better?" the first of these passages the Septuagint render by τις περισσεια, "what abundance?" and the last by τι περισσον, "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 Rom 3:2.

Gill: Rom 3:2 - Much every way // chiefly // because that unto them were committed the oracles of God

Much every way,.... The circumcised Jew has greatly the advantage of the uncircumcised Gentile, מכל פנים, "in all respects", על כל צד, "on every side", as the Rabbins speak; phrases to which this in the text answers:

chiefly; more especially, particularly, and in the first place;

because that unto them were committed the oracles of God; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of. Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.

Gill: Rom 3:3 - For what if some did not believe // shall their unbelief make the faith of God without effect

For what if some did not believe?.... It is suggested, that though the Jews enjoyed such a privilege, some of them did not believe; which is an aggravation of their sin, that they should have such means of light, knowledge, and faith, such clear and full evidences of things, and yet be incredulous: though it should be observed that this was the case only of some, not of all; and must be understood, not of their disbelief of the Scriptures being the word of God, for these were always received as such by them all, and were constantly read, heard, and attended to; but either of their disobedience to the commands of God required in the law, or of their disregard to the promises of God, and prophecies of the Messiah, and of their disbelief in the Messiah himself when he came; but now this was no objection to the advantage they had of the Gentiles, since this was not owing to want of evidence in the word of God, but to the darkness and unbelief of their minds: and,

shall their unbelief make the faith of God without effect? no, their unbelief could not, and did not make void the veracity and faithfulness of God in his promises concerning the Messiah, recorded in the oracles of God, which they had committed to them; for notwithstanding this, God raised up the Messiah from among them, which is another advantage the Jews had of, the Gentiles; inasmuch as "of" them, "as concerning the flesh, Christ came, who is God over all, blessed for evermore", Rom 9:5, and he sent him to them, to the lost sheep of the house of Israel, as a prophet and minister; he sent his Gospel to them first, and called out by it from among them his elect, nor did he take it from them until he had done this: and he took it away only; until "the fulness of the Gentiles", Rom 11:25, is brought in; and then the Gospel shall come to them again with power, and "all Israel shall be saved" Rom 11:26.

Gill: Rom 3:4 - God forbid, yea, let God be true, but every man a liar // as it is written // that thou mightest be justified in thy sayings, and mightest overcome when thou art judged

God forbid, yea, let God be true, but every man a liar,.... Let no such thing ever enter into the minds of any, that the truth of God can be, or will be made of none effect by the want of faith in man; let it be always asserted and abode by; that God is true, faithful to his word, constant in his promises, and will always fulfil his purposes; though "every man is a liar", vain, fallacious, and inconstant: referring to Psa 116:11;

as it is written, Psa 51:4;

that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. This is a proof that God is true, and stands to his word, though men are fallacious, inconstant, and wicked. God made a promise to David, that of the fruit of his body he would set upon his throne; that the Messiah should spring from him; that he would of his seed raise up unto Israel a Saviour. Now David sinned greatly in the case of Bathsheba, 2Sa 11:3 (title), but his sin did not make of no effect the truth and faithfulness of God: though David showed himself to be a weak sinful man, yet God appeared true and faithful to every word of promise which he had sworn in truth to him; and therefore when he was brought to a sense of his evil, and at the same time to observe the invariable truth and faithfulness of God, said, "I acknowledge my transgression, &c. against thee, thee only have I sinned and done this evil in thy sight", Psa 51:3, which confession of sin I make, "that thou mightest be justified in thy sayings"; or "when thou speakest", Psa 51:4, which is all one; that is, that thou mightest appear to be just, and faithful, and true in all thy promises, in every word that is gone out of thy mouth, which shall not be recalled and made void, on account of my sins; for though I have sinned, thou abidest faithful; and this also I declare with shame to myself, and with adoring views of thine unchangeable truth and goodness: "that thou mightest overcome"; that is, put to silence all such cavils and charges, as if the faith of God could be made void by the unfaithfulness of men: "when thou art judged"; when men will be so bold and daring to arraign thy truth and faithfulness, and contend with thee about them. This now is brought as a full proof, and is a full proof of this truth, that God is always true to his word, though men fail in theirs, and fall into sin. God kept his word with David concerning the stability of his kingdom, his successor, and the Messiah that should spring from him, though he acted a bad part against God. There is some little difference between these words as they stand in the Hebrew text of Psa 51:4; and as they are cited and rendered by the apostle, in the last clause of them; in the former it is, "that thou mightest be clear"; in the latter, "that thou mightest overcome". Now to vindicate the apostle's version, let it be observed, that the Hebrew word זכה signifies to "overcome", as well as to "be clear"; of which instances may be given out of the Jewish writings. Says ^l Rabba; concerning an argument used by R. Chanina, in a controversy with other Rabbins, by this R. Chanina ben Antigonus, זכנהו, "hath overcome" them: and in another place ^m, whosoever דזכי, "overcomes" a king, they cast him into an empty ditch; where the gloss upon it is, נוצח, he that overcomes a king by words, that is, by disputing with him, which is a disgrace to a king. So the word is used in the Syriac language in Joh 16:33. Moreover, the sense is the same, be it rendered either way; for as a man, when he overcomes his adversary, and carries his point against him, is clear of his charges and cavils, so God, when he overcomes in judgment, is clear of the imputations of wicked men. Another difference in the citation is, that what in the psalm is rendered "when thou judgest", is by the apostle, "when thou art judged", Psa 51:4, the word, which is used by the Psalmist, בשפטך, may be rendered either way; either "when thou judgest", as a word of the same form is rendered, when "thou speakest", in Psa 51:4; or "when anyone judges of thee", or "when thou art judged": a like instance is in Psa 46:2; and so it is rendered by the Septuagint, and followed by the apostle, though the word he uses may be considered in the middle voice, and may have an active signification in it; and the phrase, εν τω κρινεσθαι σε, may be rendered, "when thou judgest", and then both agree.

Gill: Rom 3:5 - But if our unrighteousness commend the righteousness of God // what shall we say // is God unrighteous, who taketh vengeance // I speak as a man

But if our unrighteousness commend the righteousness of God,.... Hence it appears, that the unrighteousness of men commends the righteousness, or faithfulness of God; and yet all unrighteousness is sin; the wrath of God is revealed against it; and would exclude from heaven, were it not for pardon through the blood of Christ; and besides, the one is contrary to the other, and of itself, of its own nature, cannot influence and affect the other: wherefore this can only be understood of the manifestation and illustration of, the righteousness of God by it; which is covered and commended, in punishing the unrighteousness of men; in setting forth Christ to be a propitiation for sin; and in fulfilling his promises, notwithstanding the failings of his people, of which the case of David is a pregnant proof; just as the love of God is illustrated and commended, by the consideration of the sins of men, for whom Christ died, and his grace and mercy in the conversion of them: but if this be true,

what shall we say? shall we allow the following question to be put? this answers to מאי איכא למימר, "what is there to say", or "to be said?" a way of speaking, often used by the Talmudists ⁿ:

is God unrighteous, who taketh vengeance? if the premises are true, this is a just consequence of them; whereas God does take vengeance on men for their unrighteousness, both here and hereafter, it must be a piece of unrighteousness in him so to do; since that for which he takes vengeance on them commends his own righteousness; but that you may know as well by what follows, that this is not an inference of his own, but another's, he adds,

I speak as a man; כלשון בני אדם, "according to the language of the children of men", a phrase often used by the Jewish doctors ^o. The apostle did not speak the sentiments of his own mind, he represented another man, and spoke in the language of an adversary.

Gill: Rom 3:6 - God forbid, for then how shall God judge the world?

God forbid, for then how shall God judge the world? חלילה, "far be it"; such a notion is detestable and abominable, nor can it be fairly deduced from what is asserted; for it is the unrighteousness of his own people, on whom he takes no vengeance personally, and not the unrighteousness of others, on whom he does take vengeance, which commends his righteousness; and supposing it was that of others, God cannot be unrighteous in performing his threatenings, in a way of righteousness: moreover, unrighteousness is sin, and does not of itself but by accident, illustrate the righteousness of God; wherefore God is not unjust in punishing it; for how should God "judge the world?" whereas nothing is more certain than that he will do it, and that this will be done in righteousness; which could not be, was he unrighteous in taking vengeance; which will be one considerable part of that righteous judgment.

Gill: Rom 3:7 - For if the truth of God // hath more abounded // through my lie to his glory // why yet am I also judged as a sinner

For if the truth of God,.... The "truth of God" is the same with "the righteousness of God", Rom 3:5, and means his faithfulness; of which it is hypothetically said, it

hath more abounded; or has been more illustrated,

through my lie to his glory: nothing is more opposite to truth than a lie; a lie of itself can never be of any advantage to truth, or to the God of truth; nothing is more contrary to the nature of God, and more abominable to him; a lie is of the devil, and punishable with eternal death; wherefore it may seem strange, that the truth of God should abound through it to his glory: now let it be observed, that the apostle is not speaking of himself, nor of his lie of unbelief, in his state of unregeneracy; but in the person of a sinful man, "for every man is a liar", Rom 3:4, as he says, "I speak as a man", Rom 3:5; representing a wicked man, who from what was before said, might collect this as the sense of it, that the truth of God is illustrated by the lies of men: and so much may be owned as the apostle's sense, that the truth of God is commended, illustrated, and made to abound, when it is asserted, that he is true and faithful, and every man is a liar, fallacious, and deceitful; "let God be true, and every man a liar", Rom 3:4, moreover, the truth of God may be allowed to abound through the lies of men, in a comparative sense, the one being set against the other; and so as contraries do, illustrate each other: this may be assented to, as that sometimes a lie has been overruled by God, for the accomplishing of his purposes and promises, in which his truth and faithfulness have been displayed, as in the cases of Jacob and the Egyptian midwives; but then this does not arise from its nature and tendency, but from the overruling wisdom and providence of God, and therefore not to be excused hereby from sin; and consequently the inference from it is not just, that therefore "no man can, or ought to be, judged as a sinner"; since his sin turns to such account, as to make for the glory of God, which is intimated in the question:

why yet am I also judged as a sinner? if this be the case, I ought not to be reckoned a sinner, or to be treated as such here, or judged and condemned as one hereafter, which is a most wicked, as well as weak consequence; for though God is true and faithful to his promises, notwithstanding the sins of his people, which are as a foil, to set off the lustre of his truth the more, yet their sins are nevertheless sins, and are taken notice of by him as such, and they are corrected for them; and however God may overrule, in a providential way, the sins of others for his glory, this is no excuse for their sins, nor will it be an exemption of them from punishment. This is the sense of the passage; unless by "the truth of God" should be meant, the Gospel, the word of truth, which is of God; and which through the apostle's "lie", as the Jews might call his ministration of it, "abounded to" the "glory" of God; being spread far and near, and made useful for the conversion of sinners, for turning men from darkness to light, and from the power of Satan unto God; and for the planting of churches in the Gentile world, as well as in Judea; which much conduced to the honour of God, and the interest of true religion: and then the meaning of the last clause is, "why yet am I also judged as a sinner?" why am I accounted and condemned as an heretic? as an apostate from the faith? as he was by the Jews, and who are used to call heretics sinners: so "the sinner" in Ecc 7:26 is thus interpreted ^p, אלו המינים "these are the heretics": and elsewhere it ^q is observed, that concerning the heretics it is said, Pro 10:7, "the name of the wicked shall rot": and I very much suspect this to be the sense of the word in Joh 9:24, "we know that this man is a sinner"; an heretic, a man of bad principles; and in Joh 9:31; "now we know that God heareth not sinners"; men of corrupt minds; since this character stands opposed to a worshipper of the God of Israel.

Gill: Rom 3:8 - And not rather, as we be slanderously reported // and as some affirm // that we say // let us do evil that good may come // whose damnation is just

And not rather, as we be slanderously reported,.... These are the apostle's own words, in answer to the objector he represented; and it is as if he should say, why do not you go on? why do you stop here? "and not rather" say, as we are evil spoken of, and our doctrine is blasphemed:

and as some affirm; ignorantly and audaciously enough:

that we say; and teach:

let us do evil that good may come; a slander cast upon the apostle's doctrine of unconditional election, free justification, and of God's overruling the sins of men for good; and is the same which is cast on ours now, and is no small proof of the likeness and sameness of doctrines:

whose damnation is just; whose judgment would have been right, and their censure of our doctrines just, had it been true that we held such a principle, taught such a doctrine, or encouraged such a practice: or their condemnation is just, for aspersing our principles and practices in so vile a manner; and all such persons are deserving of damnation, who teach such things, or practise after this sort.

Gill: Rom 3:9 - What then? are we better than they // no, in no wise // for we have before proved // that both Jews and Gentiles are under sin

What then? are we better than they?.... The apostle returns to what he was treating of in the beginning of the chapter, and suggests, that though the Jew has the advantage of the Gentile, with respect to some external privileges, yet not with regard to their state and condition God-ward, and as in his sight; "are we Jews better than they Gentiles?"

no, in no wise; upon no consideration whatever, neither as men, nor as Jews; which is directly opposite to a notion that people have of themselves:

"in mankind (they say ^r) there are high degrees, one higher than another, and the Israelites למעלה מכל מין אדם, "are above all mankind"; they are the head, and the nations of the world are the tail, and are like to a serpent, for they come from the filth of the old serpent.''

Again, they say ^s,

"worthy are the Israelites, for the holy blessed God hath given to them holy souls, from an holy place, "above all the rest of the people", that they may do the commandments, and delight in the law.''

And elsewhere ^t it is observed on those words, Gen 1:24, "the living creature", or "the soul of the living creature", by R. Aba:

"these are the Israelites, for they are the children of the holy blessed God, and their holy souls come from him; the souls of the rest of the people, from what place are they? says R. Eleazar, from the side of the left hand, which is defiled; for they have polluted souls, and therefore they are all defiled, and defile whoever comes nigh them:''

but they are no better, especially with regard to their estate by nature:

for we have before proved; in the preceding chapters, by full instances to a demonstration; and if that cannot be thought sufficient, he goes on to give more proof in the following "verses":

that both Jews and Gentiles are under sin; under the power and guilt of sin, and a sentence of condemnation for it; which is equally true of the Jews, who were no better than the Gentiles, for being Abraham's seed, for being circumcised, for having the ceremonial law, and other outward privileges; for they were equally born in sin, and by practice sinners, as the Gentiles: and this is true of God's elect in all nations, who are no better by nature, by birth, than others; as deserving of the wrath of God as the rest; no better in their tempers and, dispositions, or in the endowments of their minds, or outward circumstances of life; nor better qualified to receive and improve the grace of God bestowed on them, than others.

Gill: Rom 3:10 - As it is written, there is none righteous, no, not one.

As it is written, there is none righteous, no, not one. The several passages cited here, and in some following verses, are taken out of the Psalms and Isaiah; and are brought to prove, not only that the Jews are no better than the Gentiles, being equally corrupt and depraved as they; but also to show the corrupt state and condition of mankind in general: and the words are not always literally expressed, but the sense is attended to, as in this passage; for in the original text of Psa 14:1, it is, "there is none that doth good"; from whence the apostle rightly infers, "there is none righteous"; for he that does not do good, is not righteous; and therefore if there is none on earth that does good and does not sin, there is none righteous upon earth, "no, not one" single person. The Jews allegorizing that passage in Gen 19:31, "there is not a man in the earth to come into us", remark ^u on it thus,

"Urab qydu vya Nya, "there is not a righteous man in the earth"; and there is not a man that rules over his imagination.''

There is none righteous as Adam was, in a state of innocence; for all have sinned, and are filled with unrighteousness, and are enemies to righteousness; none are righteous by their obedience to the law of works; nor are there any righteous in the sight of God, upon the foot of their own righteousness, however they may appear in their own eyes, and in the sight of others; nor are any inherently righteous, for there is none without sin, sanctification is imperfect; nor is it, either in whole or in part, a saint's justifying righteousness; indeed there is none righteous, no, not one, but those who are justified by the righteousness of Christ imputed to them.

Gill: Rom 3:11 - There is none that understandeth // there is none that seeketh after God

There is none that understandeth,.... This is rightly concluded, from what the Psalmist says, Psa 14:2, "The Lord looked down from heaven upon the children of men", on all the children of men, Jews and Gentiles, "to see if there were any that did understand"; and it appears, upon this survey of them, there was not one understanding person among them: man thinks himself a very wise and understanding creature, though he is born a very ignorant one: true indeed, he has not lost by sin the natural faculty of the understanding, so as to become like the horse and mule, which are without any; and it must be allowed, that natural men have some understanding of things natural, civil, and moral; though there is none that understands even these, as Adam did: but then they have no understanding of things spiritual; no spiritual knowledge of God; no true sense of themselves, their sin and misery; nor do they truly know the way of salvation by Christ; nor have they any experience of the work of the Spirit of God upon their souls; nor any experimental knowledge of the doctrines of the Gospel: no man can understand these of himself, by the mere strength of reason, and light of nature; nor can even a spiritual man fully understand them in this life; in consequence of this account and character of men it follows, that

there is none that seeketh after God; that worships him in Spirit and in truth, or prays to him with the Spirit, and with the understanding; who seek him chiefly, and in the first place, with their whole hearts, earnestly, diligently, and constantly; who seek him in Christ, and under the assistance of the Spirit; who seek after the knowledge of God in Christ, communion with him through the Mediator, or his honour and glory.

Gill: Rom 3:12 - They are all gone out of the way // they are together become unprofitable // there is none that does good, no, not one

They are all gone out of the way,.... In Psa 14:3; it is said, "they are all gone aside"; as persons in debt: man had a considerable stock of righteousness, holiness, knowledge, &c. but he has run through all, has contracted large and numerous debts, has been obliged to hide himself, has been used as a bankrupt, and turned out of house and home: Christ indeed has undertook to pay, and he has paid all the debts of his people; and has put them into a better state than ever Adam was in: in Psa 53:3, it is rendered, "everyone of them is gone back"; that is, from God; from his commands, and from their former state and condition: here the phrase is rendered by the apostle, "they are all gone out of the way": that is, out of the way of God and his precepts, out of the way of holiness and righteousness, of light and life; into their own ways, the ways of sin, Satan, and the world of darkness, and of death: so Aben Ezra explains it, "out of the right way"; Kimchi and Ben Melech paraphrase it, "out of the good way: and so"

they are together become unprofitable; the word נאלחו, in Psa 14:3 and Psa 53:3; is translated, "they are become filthy"; which R. Aben Ezra interprets by נשחתו, "they are corrupt"; and R. Solomon Jarchi by נהפכו לקלקול, "they are turned to corruption"; the metaphor is taken from stinking flesh, which is tainted and corrupted, and so good for nothing, hence here rendered "unprofitable"; for so men being corrupted by sin, are of no use, service, and advantage to God, to men, or to themselves; but, on the contrary, nauseous to God, and to all that are good, and hurtful to themselves and others: for

there is none that does good, no, not one; and therefore must be unprofitable. There is none that can do good in a spiritual manner, without the grace of God, strength from Christ, and the assistance of the Spirit; and there is not even a spiritual man, that can do good perfectly, and without sin.

Gill: Rom 3:13 - Their throat is an open sepulchre // with their tongues they have used deceit // the poison of asps is under their lips

Their throat is an open sepulchre,.... The several vices of the instruments of speech are here, and in the following verse, exposed: "the throat" is said to "be an open sepulchre", as in Psa 5:9, so called, for its voracity and insatiableness; both as an instrument of speech, for the words of the wicked are devouring ones; and as an instrument of swallowing, and so may denote the sinner's eager desire after sin, the delight and pleasure he takes in it, the abundance of it he takes in, and his insatiable greediness for it; likewise for its filthy stench, the communication of evil men being corrupt; and because, as by an open grave, persons may fall unawares to their hurt, so the evil communications of wicked men, as they corrupt good manners, are dangerous and hurtful: R. Aben Ezra explains it by אסון מיד, "immediate destruction", or sudden death:

with their tongues they have used deceit; which may design the sin of flattery, for the words in Psa 5:9; the place referred to, are, "they flatter with their tongue"; either God or men, themselves or others, their princes or their neighbour; for there are flatterers in things sacred and civil, there are self-flatterers, court flatterers, and flattering preachers, and all abominable and mischievous; or the phrase may design the sin of lying, either politically, officiously, perniciously, and religiously; and in this latter way, either with respect to doctrine or practice:

the poison of asps is under their lips; or as in Psa 140:3, "adders' poison is under their lips". The asp is but a small creature, and so is the tongue, Jam 3:5, but there is a world of mischief in it, signified by poison; which, as that, is latent and secret, is under it; and as that stupefies and kills insensibly, so an evil tongue does, and that in a deadly and incurable manner: oftentimes the Jews speak of the evil imagination, or corruption of nature entering into persons, and operating in them, כארס בכעוס "as poison in an angry serpent" ^w.

Gill: Rom 3:14 - Whose mouth is full of cursing and bitterness.

Whose mouth is full of cursing and bitterness. These words are taken from Psa 10:7, by cursing is meant, cursing of God, which is sometimes internal with the heart, and sometimes external with the mouth, as here; and of all good men, though without cause, and to no purpose with respect to the persons they curse, since God has blessed them, and they are blessed, and greatly to their own detriment, for, in the issue, their curses will be turned against themselves. There is also a cursing of superiors, as parents, masters, magistrates, kings, and governors; which is a sore evil, and attended with bad consequences; likewise of themselves, and their fellow creatures: and "the mouth being full of it", denotes the frequency of the sin; scarce anything else comes out of it but cursing; which discovers the sad corruption of the heart; "for out of the abundance of the heart the mouth speaketh", Mat 12:34. By "bitterness" is meant, either sin in general, which is "an evil and bitter thing", Jer 2:19, in its nature and effects; or sinful words, such as oaths, curses, imprecations, all wrathful and deceitful words.

Gill: Rom 3:15 - Their feet are swift to shed blood.

Their feet are swift to shed blood. The sins of the heart and mouth are before described, and now the sins of action are taken notice of; for "the feet" are the instruments of motion and action: and when these are said to be "swift to shed blood", it denotes the readiness and eagerness of men, to murder innocent creatures; which shows the dreadful malice and hatred that is in them. The words are cited from Isa 59:7, and seem to point at the times of Manasseh, who shed so much innocent blood, as to fill Jerusalem with it from one end to the other.

Gill: Rom 3:16 - Destruction and misery are in their ways.

Destruction and misery are in their ways. This passage also is to be found in Isa 59:7, and may be understood either actively thus: all the ways they take, and methods they pursue, are to make their fellow creatures miserable, to ruin and destroy them; or passively, that by their sinful ways and vicious course of life, they themselves are brought to destruction and misery: the way they are walking in is, "the broad way, that leadeth to destruction", Mat 7:13; the end of it, what it issues in, is eternal death, the destruction of the body and soul in hell, which will be attended with endless and inexpressible misery.

Gill: Rom 3:17 - And the way of peace have they not known.

And the way of peace have they not known. This is a citation front Isa 59:8, and expresses the ignorance of mankind, with regard to true peace, and the way unto it: men are naturally ignorant of the way of peace with God; of the first step which God took towards it; of the council and covenant of peace, in which the scheme of it was drawn, and the method fixed; of Christ the peacemaker, and of the way in which he has made it; and of the Gospel, which reveals and publishes it. They are ignorant of the true way of enjoying peace of conscience; they have no true peace of mind, their consciences are often tortured; and though they may have a stupid and secure peace, yet nothing that is true, real, and solid; for they are without the Spirit, whose fruit is peace; and without faith in Christ, by which true peace only is enjoyed; nor are they spiritually minded, which is life and peace; nor have they any knowledge of the way to have it; they are ready to think it must be had by doing something of their own, and not that it is to be had only in Christ, in his blood and righteousness. They are ignorant of the paths of wisdom, which are peace; peace is enjoyed in them, they lead unto it, and issue in it: they know not the way to eternal peace; they imagine something done by the creature is the way; and are ignorant that Christ is the only way of salvation, the true way to eternal life, everlasting peace and happiness: yea, they know not the way of peace among men, and one another; nor will they do that which is just and right, in order to support and maintain it, but are unjust, deceitful, and quarrelsome; they do not study peace, but rather contention, which they like and approve of. The Jews talk ^x much of their good nature, affability, and condescension, and of their doing this and that, and the other thing, מפני דרכי שלום, "because of the ways of peace".

Gill: Rom 3:18 - There is no fear of God before their eyes.

There is no fear of God before their eyes. The place referred to is Psa 36:1, by the "fear of God", is not meant a fear of God's wrath, of hell and damnation; nor a fearful distrust of his presence, power, providence, and grace; much less an hypocritical fear; but a reverential affection for God, and which is peculiar to the children of God, which springs from a sense of divine goodness, is attended with holiness of heart and life, is consistent with faith, even full assurance of it, and with spiritual joy in its highest degree; it stands opposed to pride and haughtiness, and is a blessing of the covenant of grace: now this is not to be found in unregenerate men, for this springs from grace, and not nature, and is only implanted in the heart in conversion; it appears from the whole life and conversation of unconverted men, that the fear of God is not in their hearts, nor before their eyes.

Gill: Rom 3:19 - Now we know that what things soever the law saith // them that are under the law // that every mouth may be stopped // and all the world may become guilty before God

Now we know that what things soever the law saith,.... By "the law" is meant, not the law of nature, nor the civil law of nations, nor the ceremonial law of the Jews, nor barely the five books of Moses, nor the book of Psalms, of the Prophets, or the writings of the whole Old Testament; but the moral law, as it appears in the whole word of God, which every man is bound to observe, of which all are transgressors, by which is the knowledge of sin, which no man can be justified by, and which Christ was made under, and came to fulfil. This law is represented as a person speaking, and saying many things, some of which are here mentioned; so, אמרה תורה, "the law says" so and so, is an usual phrase with Jewish writers ^y. The persons it speaks to, are

them that are under the law; the Jews were in a peculiar sense under it, as it was given to them by Moses; all mankind are under it, as to the matter of it; they are under obligation to obedience to it, and, through disobedience, come under its sentence of condemnation. The elect of God themselves were, and are in some sense under it; not indeed as a covenant of works, or as in the hands of Moses, nor as a yoke of bondage; nor are they obliged to seek for justification by it, and are entirely delivered from the curse and condemnation of it by Christ. They were under it, and that as a covenant of works, as in Adam, the federal head and representative of all mankind; and came under its sentence of condemnation and death, for his sin, and their own actual transgressions; which is consistent with the everlasting love of God to them in Christ, the covenant of grace made with them in him, as their head and surety, and their justification by him: and they are now under it, as in the hands of Christ; and look upon themselves as obliged, by the love of Christ, to yield a cheerful obedience to it: here it means such as are transgressors of the law, and so under obligation to punishment, without any regard to Jew or Gentile, or any distinction God has made in his own breast: and the things it says to such are, it charges them with sin, and convicts them of it, both of its pollution and guilt: so

that every mouth may be stopped; and have nothing to say of the purity of their nature, which appears to be so sadly stained; nor of their works of righteousness, which are so few, and so very imperfect. The law makes such a representation of things to them, that their mouths are stopped from glorying in themselves, and in their works, which are far from being adequate to the demands of the law; and from complaining against the righteous judgment of God, should he proceed against them in the most rigorous manner:

and all the world may become guilty before God; Jews and Gentiles; all the individuals of mankind are guilty before God, and will be found to be so, sooner or later: some read it, "subject to God", and understand it of a subjection to his grace, being brought to see their need of it, and of salvation by it; but this is not the case of all the world, rather υποδικος, signifies a subjection to that justice, vengeance, and wrath of God, to which all men are liable in their own persons; since they are all found guilty by the law, and will appear to be so, and therefore can never be justified by their obedience to it; which is what the apostle is aiming at in all he here says, as appears from what follows; all which "we know" to be true, and are fully assured of, who know the nature and spirituality of the law, and to whom it has come with light and power.

Gill: Rom 3:20 - Therefore by the deeds of the law // there shall no flesh be justified in his sight // for by the law is the knowledge of sin

Therefore by the deeds of the law,.... Hence it most clearly appears, that there can be no justification before God by the law, since it stops the mouths of men, and pronounces them guilty: by "the deeds of the law" are meant, works done in obedience to it, as performed by sinful men, which are very imperfect; not as performed by Adam in innocence or by Christ in our nature whose works were perfect; but as performed by sinful men and of themselves, and not as performed in and by Christ for them who is the fulfilling end of the law for righteousness to all believers: now by such works as these whether wrought before or after conversion, with or without the strength and grace of Christ,

there shall no flesh be justified in his sight: that is, no one person: "flesh" designs men, and men as corrupt and carnal, in opposition to God, who is a Spirit pure and holy; and may have respect to the vain opinion of Jews and Gentiles, who were vainly puffed up in their fleshly mind; the one on account of their wisdom and learning, the other on account of their righteousness; and includes all the individuals of human nature:, the word "justified", does not signify being made righteous by the infusion of righteousness, for the infusion of a righteousness, or holiness, is sanctification, which is a work of the Spirit of God, is internal, and imperfect, and so not justifying; but it is a forensic word, or legal term, and stands opposed to a being condemned; and signifies to be acquitted, discharged, and made righteous in a legal sense, which can never be done by an imperfect obedience to the law: men may be justified hereby in their own sight, and in the sight of others, but not in "his sight"; in the sight of God, who is omniscient, and sees not as man seeth; who is pure, holy, and righteous, and whose judgment is according to truth: this is said in direct contradiction to the Jews ^z, who say,

"a man is not justified for ever, but by the words of the law:''

but in his sight none can be justified, but by the perfect obedience and righteousness of Christ. The reason for it is,

for by the law is the knowledge of sin; it discovers to a man, by the light of the Spirit of God, and as under his influence, and attended with his power, the sins both of his heart and life; and so he is convinced by it as a transgressor and finds himself guilty, and liable to condemnation and death; wherefore he can never hope for and expect justification by it. The Jews ascribe such an use as this to the law, which they suppose it performs in a very gentle manner;

"he that rises in the night (say they ^a), and studies in the law, אוריתא קא מודעא ליה חובה, "the law makes known to him his sin", but not in a way of judgment, but as a mother makes known to her son in tender language:''

but this is generally done in a rougher way, for the law works wrath.

Gill: Rom 3:21 - But now the righteousness of God // without the law is manifested // being witnessed by the law and the prophets

But now the righteousness of God,.... The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by his obedience, either to the law of nature or of Moses, proceeds to give an account of that righteousness, which does justify before God; and so returns to his former subject, Rom 1:17, concerning "the righteousness of God", the revelation of which he makes to be peculiar to the Gospel, as he does here; since he says, that it

without the law is manifested: meaning, either that this righteousness is without the law, and the deeds of it, as performed by sinful men; or that the manifestation of it is without the law, either of nature or of Moses; for the law discovers sin, but not a righteousness which justifies from sin; it shows what righteousness is, but does not direct the sinner where there is one to be had, that will make him righteous in the sight of God: this is made known without the law, and only in the Gospel:

being witnessed by the law and the prophets; a testimony is borne to the justifying righteousness of Christ both "by the law", particularly in the five books of Moses; which testify of Christ, of his obedience, sufferings, and death, by which he brought in life and righteousness; see Gen 3:15, compared with Dan 9:24; and Gen 15:6 with Rom 4:9; and Gen 22:18 with Gal 3:8; and Deu 30:11 with Rom 10:5. And the prophets; Isaiah, Jeremiah, Daniel, and others; see Isa 42:21.

Gill: Rom 3:22 - Even the righteousness of God, which is by faith of Jesus Christ // unto all, and upon all // all that believe // for there is no difference

Even the righteousness of God, which is by faith of Jesus Christ,.... A further account is given of this righteousness: why it is called "the righteousness of God", and in what sense revealed and manifested; see Gill on Rom 1:17; Here it is said to be "by faith of Jesus Christ"; not by that faith which Christ himself had as man, but by that faith, of which he the author and object: the Alexandrian copy reads, "by faith in Jesus Christ"; and not by that as the cause of justification; for faith is neither the efficient, nor the moving, nor meritorious cause of it; no, nor the instrumental cause of it on the part of God or Christ: nor is faith the matter of a justifying righteousness; for faith is a part of sanctification, is itself imperfect, is a man's own, as it is implanted in him, and exercised by him; is here and elsewhere distinguished from righteousness; something else, and not that, as the obedience and blood of Christ, are said to be what men are made righteous and justified by: but faith is a means of apprehending and receiving righteousness; it views the excellency of Christ's righteousness; it owns the sufficiency of it; the soul by it renounces its own righteousness, submits to Christ's, rejoices in it, and gives him the glory of it: now this is by, or through faith,

unto all, and upon all: not all men, for all have not faith, nor are all justified and saved: but

all that believe; which must be understood, not of believing any thing, nor of any sort of believing; but of such, who truly and with the heart believe in Christ for salvation; and who are here opposed to the wise philosophers among the Gentiles, had to all self-righteous persons among the Jews. Though this character does not design any cause or condition of justification, but is only descriptive of the persons, who are declaratively interested in a justifying righteousness, which is said to be "unto", and "upon them"; that is, it is appointed, provided, and wrought out for them, and directed and applied unto them, and put upon them as a garment, and that upon all of them:

for there is no difference; of nation, age, or sex, or of state and condition; no respect is had to persons or works; nor is there any difference with respect to weak or strong believers; the righteousness is equally applied to one as to another, and one is as much justified by it in the sight of God as another.

Gill: Rom 3:23 - For all have sinned // and // come short of the glory of God

For all have sinned,.... This is the general character of all mankind; all have sinned in Adam, are guilty by his sin, polluted with it, and condemned for it; all are sinners in themselves, and by their own actual transgressions; this is the case of the whole world, and of all the men in it; not only of the Gentiles, but of the Jews, and the more righteous among them: hence there is no difference in the state and condition of men by nature; nor is there any reason from and in themselves, why God saves one and not another; nor any room to despair of the grace and righteousness of Christ, on account of persons being, in their own view, the worst of sinners:

and hence it is, that they are all

come short of the glory of God; either of glorifying of God; man was made for this purpose, and was capable of it, though now through sin incapable; and it is only by the grace of God that he is enabled to do it: or of glorying: before him; sin has made him infamous, and is his shame; by it he has forfeited all external favours, and has nothing of his own to glory in; his moral righteousness is no foundation for boasting, especially before God: or of having glory from God; the most pure and perfect creature does not of itself deserve any glory and praise from God; good men, in a way of grace, will have praise of God; but sinners can never expect any on their own account: or of the glorious grace of God, as sanctifying and pardoning grace, and particularly the grace of a justifying righteousness; man has no righteousness, nor can he work out one; nor will his own avail, he wants a better than that: or of eternal glory; which may be called the glory of God, because it is of his preparing, what he calls persons to by his grace, and which of his own free grace he bestows upon them, and will chiefly lie in the enjoyment of him; now this is represented sometimes as a prize, which is run for, and pressed after; but men, through sinning, come short of it, and must of themselves do so for ever: or rather of the image of God in man, who is called "the image and glory of God", 1Co 11:7, which consisted externally in government over the creatures; internally, in righteousness and holiness, in wisdom and knowledge, in the bias of his mind to that which is good, and in power to perform it; of all which he is come short, or deprived by sinning.

Gill: Rom 3:24 - Being justified freely by his grace // the redemption that is in Jesus Christ

Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appears in his resolving upon the justification of his chosen ones in Christ; in fixing on the method of doing it; in setting forth and pre-ordaining Christ to be the ransom; in calling Christ to engage herein; in Christ's engaging as a surety for his people, and in the Father's sending him to bring in everlasting righteousness; in Christ's coming to do it, and in the gracious manner in which he wrought it out; in the Father's gracious acceptation, imputation, and donation of it; in the free gift of the grace of faith, to apprehend and receive it; and in the persons that partake of it, who are of themselves sinners and ungodly. The meritorious cause of justification is,

the redemption that is in Jesus Christ: redemption supposes a former state of captivity to sin, Satan, and the law, in which God's elect were by nature, and is a deliverance from it; it is of a spiritual nature, chiefly respects the soul, and is plenteous, complete, and eternal: this is in and by Christ; he was called unto it, was sent to effect it, had a right unto it, as being the near kinsman; and was every way fit for it, being both God and man; and has by his sufferings and death obtained it: now, as all the blessings of grace come through redemption by Christ, so does this of justification, and after this manner; Christ, as a Redeemer, had the sins of his people laid on him, and they were bore by him, and took away; the sentence of the law's condemnation was executed on him, as standing in their legal place and stead; and satisfaction was made by him for all offences committed by them, which was necessary, that God might appear to be just, in justifying all them that believe: nor is this any objection or contradiction to the free grace of God, in a sinner's justification; since it was grace in God to provide, send, and part with his Son as a Redeemer, and to work out righteousness; it was grace in Christ, to come and give himself a sacrifice, and obtain salvation and righteousness, not for angels, but for men, and for some of them, and not all; and whatever this righteousness, salvation, and redemption cost Christ, they are all free to men.

Gill: Rom 3:25 - Whom God had set forth to be a propitiation // through faith in his blood // for the remission of sins that are past, through the forbearance of God // to declare his righteousness

Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat, which was a type of him as such. The apostle here uses the same word, which the Septuagint often render כפרת "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, της ιλεω του θεου δυναμεως "of the propitious power of God" ^b. Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be

through faith in his blood. The "blood" of Christ is that, by which Christ is the propitiation; for without the shedding of that blood, there is no redemption, no peace, no reconciliation, or remission of sin; and "faith" in his blood is the means by which persons become partakers of the benefits of his propitiation; such as peace, pardon, atonement, justification, and adoption: and the end of Christ's being set forth as a propitiation, on the part of God's people, is,

for the remission of sins that are past, through the forbearance of God: by "sins that are past", are meant, not sins before baptism, nor the sins of a man's life only, but the sins of Old Testament saints, who lived before the incarnation of Christ, and the oblation of his sacrifice; and though this is not to be restrained to them only, for Christ's blood was shed for the remission of all his people's sins, past, present, and to come; yet the sins of the saints before the coming of Christ, seem to be particularly designed; which shows the insufficiency of legal sacrifices, sets forth the efficacy of Christ's blood and sacrifice, demonstrates him to be a perfect Saviour, and gives us reason under the present dispensation to hope for pardon, since reconciliation is completely made: "remission" of sin does not design that weakness which sin has brought upon, and left in human nature, whereby it is so enfeebled, that it cannot help itself, and therefore Christ was set forth, and sent forth, to be a propitiation; but rather God's passing by, or overlooking sin, and not punishing for it, under the former dispensation; or else the forgiveness of it now, and redemption from it by the blood of Christ, "through the forbearance of God"; in deferring the execution of justice, till he sent his Son, and in expecting satisfaction of his Son; which shows the grace and goodness of God to his people, and the trust and confidence he put in his Son: the other end on the part of God, in setting forth Christ to be a propitiation, was

to declare his righteousness Psa 22:31; meaning either the righteousness of Christ, which was before hid, but now manifested; or rather the righteousness of God the Father, his faithfulness in his promises relating to Christ, his grace and goodness in the mission of his Son, the holiness and purity of his nature, and his vindictive justice, in avenging sin in his own Son, as the surety of his people: the execution of this was threatened from the beginning; the types and sacrifices of the old law prefigured it; the prophecies of the Old Testament express it; and the sufferings and death of Christ openly declare it, since God spared not his own Son, but sheathed the sword of justice in him.

Gill: Rom 3:26 - To declare, I say, at this time, his righteousness // that he might be just // the justifier of him that believeth in Jesus

To declare, I say, at this time, his righteousness,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God:

that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is

the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.

Gill: Rom 3:27 - Where is boasting then // It is excluded // by what law? of works? nay // but by the law of faith

Where is boasting then?.... There is no room nor reason for it, either in Jews or Gentiles: not in the Jews, who were very apt to boast of their being Abraham's seed; of their circumcision; of their being Israelites; of their having and keeping the law; of God being their God; and of their knowledge of him: nor in the Gentiles, who were ready to boast of their philosophy, wisdom, and learning; of their self-sufficiency, freewill, and of the things they had in their own power.

It is excluded; it is shut out of doors; the key is turned upon it; it is not allowed of; it is entirely exploded:

by what law? of works? nay; for, that establishes boasting when men seek life, righteousness, and salvation by the works of it, and fancy they shall be able to attain them this way:

but by the law of faith: not by a law requiring faith; nor as if the Gospel was a law, a new law, a remedial law, a law of milder terms; but the word "law" here answers to the Hebrew word תורה, which signifies any "doctrine" or "instruction", and oftentimes the doctrine of the Gospel, as in Isa 2:3, and here particularly, the doctrine of a sinner's justification by faith in the righteousness of Christ; according to which doctrine the most unlikely persons are justified, even ungodly persons, the worst and vilest of sinners; and that without any consideration of works, by faith only, which is freely given them; and by faith in Christ's righteousness only: so that there is not the least room for boasting in the creature, but all their boasting is in Christ, who is made unto them righteousness, and by whom they are justified.