Text -- Romans 3:7-31 (NET)

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! 3:28 For we consider that a person is declared righteous by faith apart from the works of the law. 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 3:7

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 ( 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 ( 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? ( 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? ( 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 ( ou pantōs ).

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

Robertson: Rom 3:9

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 ( hupo hamartian ).

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

Robertson: Rom 3:10

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 ( 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 ( 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 ( 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 ( ouk estin heōs henos ).

"There is not up to one."

Robertson: Rom 3:13

Throat ( larugx ).

Old word, larynx.

Robertson: Rom 3:13

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 ( 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 ( ios ).

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

Robertson: Rom 3:13

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 ( ekcheai ).

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

Robertson: Rom 3:16

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 ( talaipōria ).

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

Robertson: Rom 3:17

The way of peace ( hodon eirēnēs ).

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

Robertson: Rom 3:18

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 ( 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 ( 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 ( dioti , again, dia , hoti ).

Robertson: Rom 3:20

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 ( 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 ( 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 ( de ).

Not adversative here. It defines here.

Robertson: Rom 3:22

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 ( 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 ( 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 ( 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 ( dikaioumenoi ).

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

Robertson: Rom 3:24

Freely ( dōrean ).

As in Gal 2:21.

Robertson: Rom 3:24

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 ( 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 ( tēi en Christōi Iēsou ).

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

Robertson: Rom 3:25

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 ( 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 ( 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 ( 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 ( 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 ( 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 ( 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 ( pros tēn endeixin ).

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

Robertson: Rom 3:26

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 ( 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 ( 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 ( 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 ( 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.

Robertson: Rom 3:28

We reckon therefore ( logizometha oun ).

Present middle indicative. Westcott and Hort read gar instead of oun . "My fixed opinion"is. The accusative and infinitive construction occurs after logizometha here. On this verb logizomai , see Rom 2:3; Rom 4:3.; Rom 8:18; Rom 14:14. Paul restates Rom 3:21.

Robertson: Rom 3:29

Of Gentiles also ( kai ethnōn ).

Jews overlooked it then and some Christians do now.

Robertson: Rom 3:30

If so be that God is one ( eiper heis ho theos ).

Correct text rather than epeiper . It means "if on the whole.""By a species of rhetorical politeness it is used of that about which there is no doubt"(Thayer. Cf. 1Co 8:5; 1Co 15:15; Rom 8:9.

Robertson: Rom 3:30

By faith ( ek pisteōs ).

"Out of faith,"springing out of.

Robertson: Rom 3:30

Through faith ( dia tēs pisteōs ).

"By means of the faith"(just mentioned). Ek denotes source, dia intermediate agency or attendant circumstance.

Robertson: Rom 3:31

Nay, we establish the law ( alla nomon histanomen ).

Present indicative active of late verb histanō from histēmi . This Paul hinted at in Rom 3:21. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God’ s law. The Mosaic law is only workable by faith in Christ.

Vincent: Rom 3:7

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 ( 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 ( 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 ( συνιῶν )

See on foolish , Rom 1:21.

Vincent: Rom 3:11

Seeketh after ( ἐκζητῶν )

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

Vincent: Rom 3:12

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 ( 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 ( 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 ( 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 ( 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

Often in Paul, of a thing generally conceded.

Vincent: Rom 3:19

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 ( φραγῇ )

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

Vincent: Rom 3:19

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

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 ( 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 ( 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 ( 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 ( 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

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

Vincent: Rom 3:21

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 ( 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

A common form for " faith in Christ."

Vincent: Rom 3:22

Difference ( διαστολή )

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

Vincent: Rom 3:23

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 ( 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 ( 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

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

Vincent: Rom 3:24

Freely ( δωρεὰν )

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

Vincent: Rom 3:24

Grace ( χάριτι )

See on Luk 1:30.

Vincent: Rom 3:24

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 ( 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 ( 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

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

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 ( 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 ( 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 ( 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 ( 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 ( 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 ( 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 ( 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 ( 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? ( 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? ( 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.

Vincent: Rom 3:30

By faith - through faith ( ἐκ - διά )

Some make the two prepositions equivalent. The difference may be explained from the fact that the real Jew has already a germinating faith from the completion of which justification arises as fruit from a tree. So Wordsworth: " The Jews are justified out of (ἐκ ) the faith which their father Abraham had, and which they are supposed to have in him The Gentiles must enter that door and pass through it in order to be justified." Compare Eph 2:17.

Vincent: Rom 3:31

Make void ( καταργοῦμεν )

Rev., make of none effect . See on Rom 3:3.

Wesley: Rom 3:7

Has been more abundantly shown.

Wesley: Rom 3:7

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

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

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

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

Wesley: Rom 3:9

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

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

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

The things of God.

Wesley: Rom 3:12

From the good way.

Wesley: Rom 3:12

Helpless impotent, unable to profit either themselves or others.

Wesley: Rom 3:13

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

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

Against God.

Wesley: Rom 3:14

Against their neighbour. Psa 10:7.

Wesley: Rom 3:15

Isa 59:7-8

Wesley: Rom 3:17

Which can only spring from righteousness.

Wesley: Rom 3:18

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

Wesley: Rom 3:19

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

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

Wesley: Rom 3:19

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

None shall be forgiven and accepted of God.

Wesley: Rom 3:20

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

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

Wesley: Rom 3:21

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

Wesley: Rom 3:21

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

Wesley: Rom 3:21

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

The Jews.

Wesley: Rom 3:22

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

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

Wesley: Rom 3:23

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

Wesley: Rom 3:24

Pardoned and accepted.

Wesley: Rom 3:24

Without any merit of their own.

Wesley: Rom 3:24

Not their own righteousness or works.

Wesley: Rom 3:24

The price Christ has paid.

Wesley: Rom 3:24

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

Before angels and men.

Wesley: Rom 3:25

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 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

All the sins antecedent to their believing.

Wesley: Rom 3:26

Both of his justice and mercy.

Wesley: Rom 3:26

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

Wesley: Rom 3:26

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

This would have left room for boasting.

Wesley: Rom 3:27

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.

Wesley: Rom 3:28

And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.

Wesley: Rom 3:29

As both nature and the scriptures show.

Wesley: Rom 3:30

Shows mercy to both, and by the very same means.

Wesley: Rom 3:31

Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.

JFB: Rom 3:7-8

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

"do we excel them?"

JFB: Rom 3:9

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

(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

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

(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

(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

(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

(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

(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

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

(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

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

JFB: Rom 3:19

Of course, therefore, to the Jews.

JFB: Rom 3:19

Opened in self-justification.

JFB: Rom 3:19

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

JFB: Rom 3:19

And so condemned

before God.

JFB: Rom 3:20

Obedience to

JFB: Rom 3:20

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

JFB: Rom 3:20

At His bar (Psa 143:2).

JFB: Rom 3:20

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

JFB: Rom 3:20

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

(See on Rom 1:17).

JFB: Rom 3:21-23

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

Attested.

JFB: Rom 3:21-23

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

That is, "in"

JFB: Rom 3:22

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

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

Or "praise"

JFB: Rom 3:23

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

JFB: Rom 3:24

Without anything done on our part to deserve.

JFB: Rom 3:24

His free love.

JFB: Rom 3:24

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

Or "propitiatory sacrifice."

JFB: Rom 3:25-26

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

Rather, "pretermission" or "passing by."

JFB: Rom 3:25-26

"the sins."

JFB: Rom 3:25-26

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

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

Now for the first time, under the Gospel.

JFB: Rom 3:26

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

On what principle or scheme?.

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

JFB: Rom 3:28

It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.

Our faith receives a righteousness

That makes the sinner just,

manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.

Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.

JFB: Rom 3:29

The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.

JFB: Rom 3:30

"has unchangeably fixed that He shall justify."

JFB: Rom 3:30

"of"

JFB: Rom 3:30

Probably this is but a varied statement of the same truth for greater emphasis (see Rom 3:22); though BENGEL thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.

Objection:

JFB: Rom 3:31

"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."

JFB: Rom 3:31

It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Rom. 6:1-23) to resume and discuss it at length.

JFB: Rom 3:31

In the very least degree--"with the yoke of bondage" (Gal 5:1).

Clarke: Rom 3:7

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. - 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? - 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 - 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 - See Psa 14:1-3; from which this and the two following verses are taken

Clarke: Rom 3:10

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 - 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 - 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 - 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 - 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. - They never speak but in profane oaths, blasphemies, and malice.

Clarke: Rom 3:15

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 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 - 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 - 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 - 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 - 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 - 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 - 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 : - 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 - 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 - 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 - 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 - 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 - 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 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? - ’ 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 - 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? - 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 - 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.

Clarke: Rom 3:28

Therefore we conclude, etc. - Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of Jesus, Heb 10:19, Heb 10:20, etc: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favor, by faith in Christ’ s blood, without the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim.

Clarke: Rom 3:29

Is he the God of the Jews only? - Do not begin to suppose that because you cannot be justified by the works of the law and God has in his mercy found out a new method of saving you, that therefore this mercy shall apply to the Jews exclusively. Is not God the maker, preserver, and redeemer, also of the Gentiles? Yes, of the Gentiles also, as much as of the Jews; for all have equally sinned and there is no reason, if God be disposed to show mercy at all, that he should prefer the one to the other; since they are all equally guilty, sinful, and necessitous.

Clarke: Rom 3:30

Seeing it is one God - επιπερ εις ο θεος . This has been rendered, Seeing God is one. It however makes little difference in the sense: the apostle’ s meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall justify - pardon, the circumcision - the believing Jews, by faith; and the uncircumcision - the believing Gentiles, by the same faith; as there is but one Savior and one atonement provided for the whole

It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, By faith, and a different meaning when he says, δια της πιστεως, Through faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, by That Same faith.

Clarke: Rom 3:31

Do we then make void the law through faith? -

1.    By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. All that law had respect to him; and the doctrine of faith in Christ Jesus, which the Christian religion proclaimed, established the very claims and demands of that law, by showing that all was accomplished in the passion and death of Christ, for, without shedding of blood, the law would allow of no remission; and Jesus was that Lamb of God which was slain from the foundation of the world, in whose blood we have redemption, even the remission of sins

2.    We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; for such are God’ s workmanship, created anew in Christ Jesus, unto good works; in which they find it their duty and their interest incessantly to live

1.    In the notes on the preceding chapter, I have, in general, followed the plan of Dr. Taylor, and especially in regard to its dialogue form, but I have often differed much from that very learned and judicious man, in the application of many words and doctrines. He cannot allow that the death of Christ should be considered as a price paid down for the salvation of men and, I confess, I cannot understand the apostle in any other way. Nor can I see the weight of many of his observations, nor the force of his conclusions, on any other ground than this, that the passion and death of Christ were an atonement made to Divine justice in the behalf of man; and that it is through the merit of that great sacrifice that God forgives sin. Nor can I see any reason why such great stress should be laid on faith, but as that lays hold on and takes up the sacrifice of Christ as a ransom price for the redemption of the soul from the thraldom and misery of sin and Satan

2.    This chapter contains a fine and striking synopsis of the whole Christian system. The wretched state of man is awfully exhibited, from the 10th to the 18th verse; and the plan of salvation, in the 24th, 25th, and 26th verses. A pious writer calls these the Catechism of Christian Righteousness. The following points in this catechism are worthy of high consideration - viz. How is God glorified in us, and we in him? - By his Grace. What does his grace work in us? - True holiness. Upon what motive? - Because it is pleasing to him. By whom does he give us salvation? - By Jesus Christ. How has Christ obtained this for us? - By redeeming us. What price did he give? - His Blood. What does his blood effect? - It reconciles us to God. How is it applied? - By Faith. Who has given this victim of reconciliation? - God the Father. Why did he choose these means? - To confound the false righteousness of the Gentiles; to abolish the Figurative righteousness of the Jews; and to establish his own. What does this grace of God perform? - It pardons sin and purifies the heart. For whom is this designed? - For all mankind, both Jews and Gentiles. To whom are these blessings actually communicated? - To all who repent, turn from their sin, and believe on the Lord Jesus. Why did not God make known this grand method of salvation sooner

1.    To make it the more valued

2.    To show his fidelity in the performance of his promises: and

3.    To make known the virtue and efficacy of the blood of Christ, which sanctifies the present, extends its influence to the past, and continues the availing sacrifice and way of salvation to all future ages

3.    On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul. Christ has done much to save us, and the way of salvation is made plain; but, unless he justify our conscience from dead works, and purify our hearts from all sin, his passion and death will profit us nothing. While we boast in Christ Jesus, let us see that our rejoicing, καυχησις, our boasting, be this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, 2Co 1:12

4.    We must beware of Antinomianism ; that is, of supposing that, because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an innocent, holy, and useful life. Wherever Christ lives he works: and his work of righteousness will appear to his servants, and its effect will be quietness and assurance for ever. The life of God in the soul of man is the principle which saves and preserves eternally.

Calvin: Rom 3:7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Calvin: Rom 3:28

28.We then conclude, etc He now draws the main proposition, as one that is incontrovertible, and adds an explanation. Justification by faith is indeed made very clear, while works are expressly excluded. Hence, in nothing do our adversaries labor more in the present day than in attempts to blend faith with the merits of works. They indeed allow that man is justified by faith; but not by faith alone; yea, they place the efficacy of justification in love, though in words they ascribe it to faith. But Paul affirms in this passage that justification is so gratuitous, that he makes it quite evident, that it can by no means be associated with the merit of works. Why he names the works of the law, I have already explained; and I have also proved that it is quite absurd to confine them to ceremonies. Frigid also is the gloss, that works are to be taken for those which are outward, and done without the Spirit of Christ. On the contrary, the word law that is added, means the same as though he called them meritorious; for what is referred to is the reward promised in the law. ¹²⁵

What, James says, that man is not justified by faith alone, but also by works, does not at all militate against the preceding view. The reconciling of the two views depends chiefly on the drift of the argument pursued by James. For the question with him is not, how men attain righteousness before God, but how they prove to others that they are justified, for his object was to confute hypocrites, who vainly boasted that they had faith. Gross then is the sophistry, not to admit that the word, to justify, is taken in a different sense by James, from that in which it is used by Paul; for they handle different subjects. The word, faith, is also no doubt capable of various meanings. These two things must be taken to the account, before a correct judgment can be formed on the point. We may learn from the context, that James meant no more than that man is not made or proved to be just by a feigned or dead faith, and that he must prove his righteousness by his works. See on this subject my Institutes.

Calvin: Rom 3:29

29.Is he the God of the Jews only? The second proposition is, that this righteousness belongs no more to the Jews than to the Gentiles: and it was a great matter that this point should be urged, in order that a free passage might be made for the kingdom of Christ through the whole world. He does not then ask simply or expressly, whether God was the Creator of the Gentiles, which was admitted without any dispute; but whether he designed to manifest himself as a Savior also to them. As he had put all mankind on a level, and brought them to the same condition, if there be any difference between them, it is from God, not from themselves, who have all things alike: but if it be true that God designs to make all the nations of the earth partakers of his mercy, then salvation, and righteousness, which is necessary for salvation, must be extended to all. Hence under the name, God, is conveyed an intimation of a mutual relationship, which is often mentioned in Scripture, —

“I shall be to you a God, and you shall be to me a people.” (Jer 30:22.)

For the circumstance, that God, for a time, chose for himself a peculiar people, did not make void the origin of mankind, who were all formed after the image of God, and were to be brought up in the world in the hope of a blessed eternity.

Calvin: Rom 3:30

30.Who shall justify, ¹²⁷ etc. In saying that some are justified by faith, and some through faith, he seems to have indulged himself in varying his language, while he expresses the same thing, and for this end, — that he might, by the way, touch on the folly of the Jews, who imagined a difference between themselves and the Gentiles, though on the subject of justification there was no difference whatever; for since men became partakers of this grace by faith only, and since faith in all is the same, it is absurd to make a distinction in what is so much alike. I am hence led to think that there is something ironical in the words, as though be said, — “If any wishes to have a difference made between the Gentile and the Jew, let him take this, — that the one obtains righteousness by faith, and the other through faith.”

But it may be, that some will prefer this distinction, — that the Jews were justified by faith, because they were born the heirs of grace, as the right of adoption was transmitted to them from the Fathers, — and that the Gentiles were justified through faith, because the covenant to them was adventitious.

Calvin: Rom 3:31

 

31.=== Do we then make, === etc. When the law is opposed to faith, the flesh immediately suspects that there is some contrariety, as though the one were adverse to the other: and this false notion prevails, especially among those who are imbued with wrong ideas as to the law, and leaving the promises, seek nothing else through it but the righteousness of works. And on this account, not only Paul, but our Lord himself, was evil spoken of by the Jews, as though in all his preaching he aimed at the abrogation of the law. Hence it was that he made this protest, —

“I came not to undo, but to fulfill the law.” (Mat 5:17.)

And this suspicion regards the moral as well as the ceremonial law; for as the gospel has put an end to the Mosaic ceremonies, it is supposed to have a tendency to destroy the whole dispensation of Moses. And further, as it sweeps away all the righteousness of works, it is believed to be opposed to all those testimonies of the law, by which the Lord has declared, that he has thereby prescribed the way of righteousness and salvation. I therefore take this defense of Paul, not only as to ceremonies, nor as to the commandments which are called moral, but with regard to the whole law universally. ¹²⁸

For the moral law is in reality confirmed and established through faith in Christ, inasmuch as it was given for this end — to lead man to Christ by showing him his iniquity; and without this it cannot be fulfilled, and in vain will it require what ought to be done; nor can it do anything but irritate lust more and more, and thus finally increase man’s condemnation; but where there is a coming to Christ, there is first found in him the perfect righteousness of the law, which becomes ours by imputation, and then there is sanctification, by which our hearts are prepared to keep the law; it is indeed imperfectly done, but there is an aiming at the work. Similar is the case with ceremonies, which indeed cease and vanish away when Christ comes, but they are in reality confirmed by him; for when they are viewed in themselves they are vain and shadowy images, and then only do they attain anything real and solid, when their end is regarded. In this then consists their chief confirmation, when they have obtained their accomplishment in Christ. Let us then also bear in mind, so to dispense the gospel that by our mode of teaching the law may be confirmed; but let it be sustained by no other strength than that of faith in Christ.

Defender: Rom 3:8

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

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

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

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

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

See Psa 10:7."

Defender: Rom 3:15

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

Defender: Rom 3:18

This quote is from Psa 36:1."

Defender: Rom 3:25

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

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 3:7

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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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 : 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

TSK: Rom 3:28

Rom 3:20-22, Rom 3:26, Rom 4:5, Rom 5:1, Rom 8:3; Joh 3:14-18, Joh 5:24, Joh 6:40; Act 13:38, Act 13:39; 1Co 6:11; Gal 2:16, Gal 3:8, Gal 3:11-14, Gal 3:24; Phi 3:9; Tit 3:7

TSK: Rom 3:29

Rom 1:16, Rom 9:24-26, Rom 11:12, Rom 11:13, Rom 15:9-13, Rom 15:16; Gen 17:7, Gen 17:8, Gen 17:18; Psa 22:7, Psa 67:2; Psa 72:17; Isa 19:23-25, Isa 54:5; Jer 16:19, Jer 31:33; Hos 1:10; Zec 2:11; Zec 8:20-23; Mal 1:11; Mat 22:32, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:46, Luk 24:47; Act 9:15, Act 22:21, Act 26:17; Gal 3:14, Gal 3:25-29; Eph 3:6; Col 3:11

TSK: Rom 3:30

Rom 3:28, Rom 4:11, Rom 4:12, Rom 10:12, Rom 10:13; Gal 2:14-16, Gal 3:8, Gal 3:20,Gal 3:28, Gal 5:6, Gal 6:15; Phi 3:3; Col 2:10,Col 2:11

TSK: Rom 3:31

do we : Rom 4:14; Psa 119:126; Jer 8:8, Jer 8:9; Mat 5:17, Mat 15:6; Gal 2:21, Gal 3:17-19

God : Μη γενοιτο , literally, let it not be, and which might be rendered less objectionably, far from it, by no means. Rom 3:4

yea : Rom 7:7-14, Rom 7:22, Rom 7:25, Rom 8:4, Rom 10:4, Rom 13:8-10; Psa 40:8; Isa 42:21; Jer 31:33, Jer 31:34; Mat 3:15, Mat 5:20; 1Co 9:21; Gal 2:19, Gal 5:18-23; Heb 10:15, Heb 10:16; Jam 2:8-12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 3:7

For if ... - This is an objection similar to the former. It is indeed but another form of the same.

The truth of God - His truth or faithfulness in adhering to his threatenings. God threatened to punish the guilty. By their guilt he will take occasion to show his own truth; or their crime will furnish occasion for such an exhibition.

Hath more abounded - Has been more striking, or more manifest. His "truth"will be shown by the fulfillment of all his promises to his people, and of all his predictions. But it will also be shown by fulfilling his threatenings on the guilty. It will, therefore, more abound by their condemnation; that is, their condemnation will furnish new and striking instances or his truth. Every lost sinner will be, therefore, an eternal monument of the truth of God.

Through my lie - By means of my lie, or as one of the results of my falsehood. The word "lie"here means falsehood, deceitfulness, "unfaithfulness."If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it?

Unto his glory - To his praise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation.

Why yet am I ... - How can that act be regarded as evil, which tends to promote the glory of God? The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God’ s glory, whereas it is just the reverse; and it is by God’ s reversing that tendency, or overruling it, that he obtains his glory. The tendency of murder is not to honor the Law, or to promote the security of society, but just the reverse. Still, his execution shall avert the direct tendency of his crime, and do honor to the law and the judge, and promote the peace and security of the community by restraining others.

Barnes: Rom 3:8

And not rather - This is the answer of the apostle. He meets the objection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, "If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it; if this fact absolves man from crime, "why not carry the doctrine out, and make it a principle of conduct, and do all the evil we can, in order to promote his glory."This was the fair consequence of the objection. And yet this was a result so shocking and monstrous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man’ s moral feelings would revolt at the doctrine; everyman would know that it could not be true; and every man, therefore, could see that the objection was not valid.

As we - This refers, doubtless, to the apostles, and to Christians generally. It is unquestionable, that this accusation was often brought against them.

Slanderously reported - Greek, As we are "blasphemed."This is the legitimate and proper use of the word "blaspheme,"to speak of one in a reproachful and calumnious manner.

As some affirm ... - Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, some perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused, were probably these: the apostles taught that the sins of people were the occasion of promoting God’ s glory in the plan of salvation. That "where sin abounded, grace did much more abound;"Rom 5:20. That God, in the salvation of people, would be glorified just in proportion to the depth and pollution of the guilt which was forgiven. This was true; but how easy was it to misrepresent this as teaching that people ought to sin in order to promote God’ s glory! and instead of stating it as an inference which they drew from the doctrine, to state it as what the apostles actually taught. This is the common mode in which charges are brought against others. People draw an inference themselves, or suppose that the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from: "That a man is not to be held responsible for the inferences which we may draw from his doctrine; and that he is never to be represented as holding and teaching what we suppose follows from his doctrine."He is answerable only for what he avows.

Let us do evil - That is, since sin is to promote the glory of God, let us commit as much as possible.

That good may come - That God may take occasion by it to promote his glory.

Whose damnation is just - Whose "condemnation;"see the note at Rom 14:23. This does not necessarily refer to future punishment, but it means that the conduct of those who thus slanderously perverted the doctrines of the Christian religion, and accused the apostles of teaching this doctrine, was deserving of condemnation or punishment. Thus, he expressly disavows, in strong language, the doctrine charged on Christians. Thus, he silences the objection. And thus he teaches, as a great fundamental law, "that evil is not to be done that good may come."This is a universal rule. And this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any imaginable good which we may think will result from it; any advantage to ourselves or to our cause; or any glory which we may think may result to God, will not sanction or justify the deed. Strict, uncompromising integrity and honesty is to be the maxim of our lives; and in such a life only can we hope for success, or for the blessing of God.

Barnes: Rom 3:9

What then? - This is another remark supposed to be made by a Jewish objector. "What follows? or are we to infer that we are better than others?

Are we better than they? - Are we Jews better than the Gentiles? Or rather, have we any preference, or advantage as to character and prospects, over the Gentiles? These questions refer only to the great point in debate, to wit, about justification before God. The apostle had admitted Rom 3:2 that the Jews had important advantages in some respects, but he now affirms that those advantages did not make a difference between them and the Gentiles about justification.

No, in no wise - Not at all. That is, the Jews have no preference or advantage over the Gentiles in regard to the subject of justification before God. They have failed to keep the Law; they are sinners; and if they are justified, it must be in the same way as the rest of the world.

We have before proved ... - Rom 1:21-32; 2.

Under sin - Sinners. Under the power and dominion of sin.

Barnes: Rom 3:10

As it is written - The apostle is reasoning with Jews; and he proceeds to show from their own Scriptures, that what he had affirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; that the Jew had failed to keep the Law which had been given him, as the Gentile had failed to keep the Law which had been given him; and that both, therefore, were equally dependent on the mercy of God, incapable of being justified and saved by their works. To show this, the apostle adduces texts to show what was the character of the Jewish people; or to show that according to their own Scriptures, they were sinners no less than the Gentiles. The point, then, is to prove the depravity of the Jews, not that of universal depravity. The interpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be adduced as directly proving the doctrine of universal depravity. In a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow, are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a people; that it had characterised them throughout their existence as a nation. Most of the passages are quoted in the language of the Septuagint. The quotation in Rom 3:10-12, is from Psa 14:1-3; and from Psa 53:1-3. Psa 53:1-6 is the same as Psa 14:1-7, with some slight variations.

(Yet if we consult Psa 14:1-7 and Psa 53:1-6, from which the quotations in Rom 3:10-12 are taken, we shall be constrained to admit that their original application is nothing short of universal. The Lord is represented as looking down from heaven, (not upon the Jewish people only, but upon the "children of men"at large, "to see if there were any that did understand and seek God);"and declaring, as the result of his unerring scrutiny, "there is "none"that doeth good, no, not one."

That the apostle applies the passages to the case of the Jews is admitted, yet it is evident more is contained in them than the single proof of Jewish depravity. They go all the length of proving the depravity of mankind, and are cited expressly with this view. "We have before proved both Jews and Gentiles,"says Paul in Rom 3:9, "that they are all under sin."Immediately on this, the quotations in question are introduced with the usual formula, "as it is written,"etc. Now since the apostle adduces his Scripture proofs, to establish the doctrine that both Jews and Gentiles are all under sin,"we cannot reasonably decide against him by confining their application to the Jews only.

In Rom 3:19 Paul brings his argument to bear directly on the Jews. That they might not elude his aim, by interpreting the universal expressions he had introduced, of all the pagan only, leaving themselves favorably excepted; he reminds them that"whatsoever things the law saith, it saith to them that were under it."Not contented with having placed them alongside of the Gentiles in Rom 3:9; by this second application of the general doctrine of human depravity, to their particular case, he renders escape or evasion impossible. The scope of the whole passage then, is, that all people are depraved, and that the Jews form no exception. This view is further strengthened by the apostle’ s conclusion in Rom 3:20. "Therefore, by the deeds of the law there shall no flesh be justified in his (God’ s) sight."

"If the words,"says President Edwards, "which the apostle uses, do not most fully and determinately signify an universality, no words ever used in the Bible are sufficient to do it. I might challenge any man to produce any one paragraph in the scriptures, from the beginning to the end, where there is such a repetition and accumulation of terms, so strongly, and emphatically, and carefully, to express the most perfect and absolute universality, or any place to be compared to it."- "Edwards on Original Sin, - Haldane’ s Commentary."

There is none righteous - The Hebrew Psa 14:1 is, there is none that doeth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The design of the apostle is to show that none could be justified by the Law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, "there is none just," δίκαιος dikaios .

No, not one - This is not in the Hebrew, but is in the Septuagint. It is a strong universal expression, denoting the state of almost universal corruption which existed in the time of the psalmist. The expression should not be interpreted to mean that there was not literally "one pious man"in the nation; but that the characteristic of the nation was, at that time, that it was exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked.

(The design of the apostle, however, is not to prove that there were few or none pious. He is treating of the impossibility of justification by works, and alleges in proof that, according to the judgment of God in the Psa 14:1 Psalm, there were none righteous, etc., in regard to their natural estate, or the condition in which man is, previous to his being justified. In this condition, all are deficient in righteousness, and have nothing to commend them to the divine favor. What people may afterward become by grace is another question, on which the apostle does not, in this place, enter. Whatever number of pious people, therefore, there might be in various places of the world, the argument of the apostle is not in the least affected. It will hold good even in the millennium!)

Barnes: Rom 3:11

There is none that understandeth - In the Hebrew Psa 14:2, God is represented as looking down from heaven to see, that is, to make investigation, whether there were any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solemnity and awfulness. God, the searcher of hearts, is represented as making investigation on this very point. He looks down from heaven for this very purpose, to ascertain whether there were any righteous. In the Hebrew it is not asserted, though it is clearly and strongly implied, that none such were found. That fact the apostle "states."If, as the result of such an investigation, none were found; if God did not specify that there were any such; then it follows that there were none. For none could escape the notice of his eye; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God; Psa 107:43; Psa 119:27, Psa 119:100; Pro 5:5; Isa 6:10; "Lest they should understand with their heart,"etc.

That seeketh after God - That endeavors to know and do his will, and to be acquainted with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most decided proofs of depravity. A righteous man counts it his highest privilege and honor to know God, and to understand his will. A man can indulge in wickedness only by forgetting God. Hence, a disposition "not"to seek God is full proof of depravity.

Barnes: Rom 3:12

They have all gone out of the way - They have "declined"from the true path of piety and virtue.

They are together - They have at the same time; or they have equally become unprofitable. They are as one; they are joined, or united in this declension. The expression denotes union, or similarity.

Become unprofitable - This word in Hebrew means to become "putrid"and "offensive,"like fruit that is spoiled. In Arabic, it is applied to "milk"that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness.

There is none ... - This is taken literally from the Hebrew.

Barnes: Rom 3:13

Their throat ... - This expression is taken from Psa 5:9, literally from the Septuagint. The design of the psalm is to reprove those who were false, traitorous, slanderous, etc. Psa 5:6. The psalmist has the sin of deceit, and falsehood, and slander particularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to receive all into it, that is, into destruction, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an offensive and pestilential vapor, so from the mouths of slanderous persons there proceed noisome and ruinous words. "(Stuart.)"I think the connection demands the former interpretation.

With their tongues ... - In their conversation, their promises, etc., they have been false, treacherous, and unfaithful.

The poison of asps - This is taken literally from the Septuagint of Psa 140:3. The asp, or adder, is a species of serpent whose poison is of such active operation that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies concealed, often in the "sand"in a road, and strikes the traveler before he sees it. It is found chiefly in Egypt and Lybia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Augustus, suffered an asp to bite her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, cannot be ascertained. All that is necessary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution.

Is under their lips - The poison of the serpent is contained in a small bag which is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. Whether the psalmist was acquainted with that fact, or referred to it, cannot be known: his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain, spreading quickly through the system, and producing death; so the words of the slanderer are deadly, pestiferous, quickly destroying the reputation and happiness of man. They are as subtle, as insinuating, and as deadly to the reputation, as the poison of the adder is to the body. Wicked people in the Bible are often compared to serpents; Mat 23:33; Gen 49:17.

Barnes: Rom 3:14

Whose mouth - Psa 10:7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies.

Cursing - Reproachful and opprobrious language, such as Shimei used in relation to David; 2Sa 16:5, 2Sa 16:7-8.

Bitterness - In the psalm, deceits. The word "bitterness"is used to denote severity, harshness, cruelty; reproachful and malicious words.

Barnes: Rom 3:15

Their feet ... - The quotation in this and the two following verses, is abridged or condensed from Isa 59:7-8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, "their feet are swift,"etc., denotes the eagerness of the nation to commit crime, particularly deeds of injustice and cruelty. They thirsted for the blood of innocence, and hasted to shed it, to gratify their malice, or to satisfy their vengeance.

Barnes: Rom 3:16

Destruction - That is, they "cause"the destruction or the ruin of the reputation, happiness, and peace of others.

Misery - Calamity, ruin.

In their ways - Wherever they go. This is a striking description not only of the wicked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom they come in contact.

Barnes: Rom 3:17

And the way of peace ... - What tends to promote their own happiness, or that of others, they do not regard. Intent on their plans of evil, they do not know or regard what is suited to promote the welfare of themselves or others. This is the case with all who are selfish, and who seek to gain their own purposes of crime and ambition.

Barnes: Rom 3:18

There is no fear of God - Psa 36:1. The word "fear"here denotes "reverence, awe, veneration."There is no such regard or reverence for the character, authority, and honor of God as to restrain them from crime. Their conduct shows that they are not withheld from the commission of iniquity by any regard to the fear or favor of God. The only thing that will be effectual in restraining people from sin, will be a regard to the honor and Law of God.

In regard to these quotations from the Old Testament, we may make the following remarks.

\caps1 (1) t\caps0 hey fully establish the position of the apostle, that the nation, as such, was far from being righteous, or that they could be justified by their own works. By quotations from no less than six distinct places in their own writings, referring to different periods of their history, he shows what the character of the nation was. And as this was the characteristic of those times. it followed that a Jew could not hope to be saved simply because he was a Jew. He needed, as much as the Gentile, the benefit of some other plan of salvation.

\caps1 (2) t\caps0 hese passages show us how to use the Old Testament, and the facts of ancient history. They are to be adduced not as showing directly what the character of man is, now, but to show what human nature is. They demonstrate what man is when under the most favorable circumstances; in different situations; and at different periods of the world. The concurrence of past facts shows what the race is. And as past facts are uniform; as man thus far, in the most favorable circumstances, has been sinful; it follows that this is the characteristic of man everywhere. It is settled by the facts of the world, just as any other characteristic of man is settled by the uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scripture, therefore, are to be adduced as proofs of the tendency of human nature. So Paul used them, and so it is lawful for us to use them.

\caps1 (3) i\caps0 t may be observed further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions; he specifies each member and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of action. The tongue, the mouth, the feet, the "lips,"are all involved in it; all are perverted, and all become the occasion of the commission of sin. The entire man is corrupt; and the painful description extends to every department of action.

\caps1 (4) i\caps0 f such was the character of the Jewish nation under all its advantages, what must have been the character of the pagan? We are prepared thus to credit all that is said in Rom. i., and elsewhere, of the sad state of the pagan world.

\caps1 (5) w\caps0 hat a melancholy view we have thus of human nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record we examine; whatever history we read; whatever time or period we contemplate; we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God of mercy, that he has pitied us in our low estate, and has devised a plan by which "these ruins may be built again,"and lost, fallen man be raised up to forfeited "glory, honor, and immortality."

Barnes: Rom 3:19

Now we know - We all admit. It is a conceded plain point.

What things soever - Whether given as precepts, or recorded as historical facts. Whatever things are found in the Law. "The law saith."This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given.

It saith to them ... - It speaks to them for whom it was expressly intended; to them for whom the Law was made. The apostle makes this remark in order to prevent the Jew from evading the force of his conclusion. He had brought proofs from their own acknowledged laws, from writings given expressly for them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade.

That every mouth may be stopped - This is perhaps, a proverbial expression, Job 5:15; Psa 107:42. It denotes that they would be thoroughly convinced; that the argument would be so conclusive as that they would have nothing to reply; that all objections would be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in reply. This may be regarded as the conclusion of his whole argument, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed, "The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience; and have thus been shown to be guilty before God Rom. 1. The Jews have also been shown to be guilty; all their objections have been silenced by an independent train of remark; by appeals to their own Law; by arguments drawn from the authority which they admit. Thus, the mouths of both are stopped. Thus, the whole world becomes guilty before God."I regard, therefore, the word "that"here ἵνα hina as referring, not particularly to the argument from the Law of the Jews, but to the whole previous train of argument, embracing both Jews and Gentiles. His conclusion is thus general or universal, drawn from arguments adapted to the two great divisions of mankind.

And all the world - Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature; all who are out of Christ; all who are not pardoned. All are guilty where there is not some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification appointed by God.

May become - May "be."They are not made guilty by the Law; but the argument from the Law, and from fact, proves that they are guilty.

Guilty before God - ὑπόδικος τῷ Θεῷ hupodikos tō Theō . Margin, "subject to the judgment of God."The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true; and who is in consequence subject to punishment. The idea is that of subjection to punishment; but always because the man personally deserves it, and because being unable to vindicate himself, he ought to be punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punishment is personally deserved."This word, rendered "guilty,"is not used elsewhere in the New Testament, nor is it found in the Septuagint. The argument of the apostle here shows,

(1)    That in order to guilt, there must be a law, either that of nature or by revelation Rom. 1; 2; 3; and,

(2)    That in order to guilt, there must be a violation of that law which may be charged on them as individuals, and for which they are to be held personally responsible.

Barnes: Rom 3:20

By the deeds of the law - By works; or by such deeds as the Law requires. The word "Law"has, in the Scriptures, a great variety of significations. Its strict and proper meaning is, a rule of conduct prescribed by superior authority. The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that people could be justified by no conformity to those laws. He had shown Rom. 1 that "the pagan, the entire Gentile world,"had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same Rom. 2\endash 3 in respect to the Jews. They had equally failed in rendering obedience to their Law. In both these cases the reference was, not to "ceremonial"or ritual laws, but to the moral law; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, that is, whether they had obeyed the moral law. The conclusion was, that in all this they had failed, and that therefore they could not be justified by that Law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a lack of conformity of the heart no less than with a lack of conformity of the life; see Rom 1:26, Rom 1:29-31; Rom 2:28-29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify people in the sight of a holy God.

There shall no flesh - No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Rom 1:3.

Be justified - Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; see the note at Rom 1:17.

In his sight - Before him. God sits as a Judge to determine the characters of people, and he shall not adjudge any to have kept the Law.

For by the law - That is, by all law. The connection shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the application of a law to try our conduct, instead of being a ground of justification, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he compares himself with a rule, or law; so whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his with his written law, the effect would be to show them how far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more condemned; compare Rom 7:7-10. The same is the case now. This is the way in which a sinner is converted; and the more closely and faithfully the Law is preached, the more will it condemn him, and show him that he needs some other plan of salvation.

Barnes: Rom 3:21

But now - The apostle, having shown the entire failure of all attempts to be justified by the "Law,"whether among Jews or Gentiles, proceeds to state fully the plan of justification by Jesus Christ in the gospel. To do this, was the main design of the Epistle, Rom 1:17. He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the Epistle he fully proves it, and illustrates its effects.

The righteousness of God - God’ s plan of justifying people; see the note at Rom 1:17.

Without the law - In a way different from personal obedience to the Law. It does not mean that God abandoned his Law; or that Jesus Christ did not regard the Law, for he came to "magnify"it Isa 42:21; or that sinners after they are justified have no regard to the Law; but it means simply what the apostle had been endeavoring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way.

Being witnessed - Being borne witness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was rally declared in their own sacred writings.

By the law - This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the Ten Commandments, or in the Law, strictly so called. It is not a part of "law"to declare justification except by strict and perfect obedience. That it was found "in"those books; the apostle shows by the case of Abraham; Rom. 4; see also his reasoning on Lev 18:5; Deu 30:12-14, in Rom 10:5-11; compare Exo 34:6-7.

And the prophets - Generally, the remainder of the Old Testament. The phrase "the Law and the prophets"comprehended the whole of the Old Testament; Mat 5:17; Mat 11:13; Mat 22:40; Act 13:15; Act 28:23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Hab 2:4, in Rom 1:17, "The just shall live by faith."The same thing he showed in Rom 10:11, from Isa 28:16; Isa 49:23; Rom 4:6-8, from Psa 32:1-11. The same thing is fully taught in Isa 53:11; Dan 9:24. Indeed, the general tenor of the Old Testament - the appointment of sacrifices, etc. taught that man was a sinner, and that he could not be justified by obedience to the moral law.

Barnes: Rom 3:22

Even the righteousness of God - The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, "righteousness of God,"does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God’ s mode of regarding people as righteous through their belief in Jesus Christ.

(That the "righteousness of God"cannot be explained of the attribute of justice, is obvious enough. It cannot be said of divine justice, that it is "unto and upon all them that believe."But we are not reduced to the alternative of explaining the phrase, either of God’ s justice, or God’ s plan of justifying people. Why may we not understand it of that righteousness which Yahweh devised, Jesus executed, and the Spirit applies; and which is therefore justly denominated the righteousness of God? It consists in that conformity to law which Jesus manifested in his atoning death, and meritorious obedience. His death, by reason of his divine nature, was of infinite value. And when he voluntarily submitted to yield a life that was forfeited by no transgression of his own, the Law, in its penal part, was more magnified than if every descendant of Adam had sunk under the weight of its vengeance.

Nor was the preceptive part of the Law less honored, in the spotless obedience of Christ. He abstained from every sin, fulfilled every duty, and exemplified every virtue. Neither God nor man could accuse him of failure in duty. To God he gave his piety, to man his glowing love, to friends his heart, to foes his pity and his pardon. And by the obedience of the Creator in human form, the precept of the Law was more honored than if the highest angels had come down to do reverence to it, in presence of people. Here then is a righteousness worthy of the name, divine, spotless, broad, lasting - beyond the power of language to characterize. It is that everlasting righteousness which Daniel predicted the Messiah should bring in. Adam’ s righteousness failed and passed away. That of once happy angels perished too, but this shall endure. "The heavens,"says Yahweh,"shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, but my salvation shall be forever, and my righteousness shall not be abolished,"This righteousness is broad enough to cover every sinner and every sin. It is pure enough to meet the eye of God himself. It is therefore the sinner’ s only shield. See the note at Rom 1:17, for the true meaning of the expression "righteousness of God.")

By faith of Jesus Christ - That is, by faith in Jesus Christ. Thus, the expression, Mar 11:22, "Have the faith of God"(margin), means, have faith in God. So Act 3:16, the "faith of his name""(Greek),"means, faith in his name. So Gal 2:20, the "faith of the Son of God"means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mar 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all - It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all" εἰς πᾶς eis pas , may denote that this plan of justification has come "(Luther)"unto all men, to Jews and Gentiles; that is, that it has been provided for them, and offered to them without distinction. The plan was ample for all, was suited for all, was equally necessary for all, and was offered to all. The second phrase, "upon all" ἐπὶ πᾶντας epi pantas , , may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all,"to a robe, or garment, that is placed upon one to hide his nakedness, or sin; compare Isa 64:6, also Phi 3:9.

For there is no difference - That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of people; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.

Barnes: Rom 3:23

For all have sinned - This was the point which he had fully established in the discussion in these chapters.

Have come short - Greek, "Are deficient in regard to;"are lacking, etc. Here it means, that they had failed to obtain, or were destitute of.

The glory of God - The praise or approbation of God. They had sought to be justified, or approved, by God; but all had failed. Their works of the Law had not secured his approbation; and they were therefore under condemnation. The word "glory"( δόξα doxa ) is often used in the sense of praise, or approbation, Joh 5:41, Joh 5:44; Joh 7:18; Joh 8:50, Joh 8:54; Joh 12:43.

Barnes: Rom 3:24

Being justified - Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this Epistle. The expression here is to be understood as referring to all who are justified; Rom 3:22. The righteousness of God by faith in Jesus Christ, is "upon all who believe,"who are all "justified freely by his grace."

Freely - δωρεὰν dōrean . This word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, 1Co 6:20; 1Co 7:23; 2Pe 2:1; 1Pe 2:9. (Greek). Act 20:28; Isa 53:11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace - By his favor; by his mere undeserved mercy; see the note at Rom 1:7.

Through the redemption - διὰ τῆς ἀπολυτρώσεως dia tēs apolutrōseōs . The word used here occurs only 10 times in the New Testament, Luk 21:28; Rom 3:24; Rom 8:23; 1Co 1:30; Eph 1:7, Eph 1:14; Eph 4:30; Col 1:14; Heb 9:15; Heb 11:35. Its root ( λύτρον lutron ) properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word used here is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luk 21:28; Rom 8:23; Eph 1:14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation; Rom 3:25.

That is in Christ Jesus - Or, that has been effected by Christ Jesus; that of which he is the author and procurer; compare Joh 3:16.

Barnes: Rom 3:25

Whom God hath set forth - Margin, "Fore-ordained"( προέθετο proetheto ). The word properly means, "to place in public view;"to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin (compare Rom 1:13; Eph 1:9); and many have supposed that this is its meaning here. But the connection seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of people. This public exhibition was made by his being offered on the cross, in the face of angels and of people. It was not concealed; it was done openly. He was put to open shame; and so put to death as to attract toward the scene the eyes of angels, and of the inhabitants of all worlds.

To be a propitiation - ἱλαστήριον hilastērion . This word occurs but in one other place in the New Testament. Heb 9:5, "and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the Septuagint Exo 25:17, "And thou shalt make a propitiatory ἱλαστήριον hilastērion of gold,"Exo. 18-20, 22; Exo 30:6; Exo 31:7; Exo 35:11; Exo 37:6-9; Exo 40:18; Lev 16:2, Lev 16:13. The Hebrew name for this was כפּרת kaphoreth , from the verb כּפר kaaphar , "to cover"or "to conceal."It was from this place that God was represented as speaking to the children of Israel. Exo 25:22, "and I will speak to thee from above the Hilasterion, the propitiatory, the mercy-seat. Lev 16:2, "For I will appear in the cloud upon the mercy-seat."This seat, or cover, was covered with the smoke of the incense, when the high priest entered the most holy place, Lev 16:13.

And the blood of the bullock offered on the great day of atonement, was to be sprinkled "upon the mercy-seat,"and "before the mercy-seat,""seven times,"Lev 16:14-15. This sprinkling or offering of blood was called making "an atonement for the holy place because of the uncleanness of the children of Israel,"etc. Lev 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,

(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God’ s being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom "God hath set forth."

\caps1 (2) t\caps0 his reconciliation was effected then by the sprinkling of blood on the mercy-seat, Lev 16:15-16. The same is true of the Lord Jesus - by blood.

\caps1 (3) i\caps0 n the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Lev 16:17-18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.

\caps1 (4) i\caps0 n the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.

\caps1 (5) i\caps0 n the former, there was joined the idea of a sacrifice for sin, Lev. 16. So in the latter. And hence, the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence, the word "propitiation"in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.

Through faith - Or by means of faith. The offering will be of no avail without faith. The offering has been made; but it will not be applied, except where there is faith. He has made an offering which may be efficacious in putting away sin; but it produces no reconciliation, no pardon, except where it is accepted by faith.

In his blood - Or in his death - his bloody death. Among the Jews, the blood was regarded as the seat of life, or vitality. Lev 17:11, "the life of the flesh is in the blood."Hence, they were commanded not to eat blood. Gen 9:4, "but flesh with the life thereof, which is the blood thereof, shall ye not eat."Lev 19:26; Deu 12:23; 1Sa 14:34. This doctrine is contained uniformly in the Sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Parsees and Hindus. Homer thus often speaks of blood as the seat of life, as in the expression πορφυρεος θανατος porphureos thanatos , or "purple death."And Virgil speaks of "purple life,"

Purpuream vomit ille animam .

AEniad, ix. 349.

Empedocles and Critias among the Greek philosophers, also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good’ s Book of Nature, pp. 102, 108, New York edition, 1828. This was undoubtedly the doctrine of the Hebrews; and hence, with them to shed the blood was a phrase signifying to kill; hence, the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence, it was unlawful to eat it, as it were the life, the seat of vitality; the more immediate and direct gift of God. When, therefore, the blood of Christ is spoken of in the New Testament, it means the offering of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word "blood"thus used in Rom 5:9; Eph 1:7; Col 1:14; Heb 9:12, Heb 9:14; Heb 13:12; Rev 1:5; 1Pe 1:19; 1Jo 1:7. By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in our place; by thus, in some sense, making his offering ours; by approving it, loving it, embracing it, trusting it, our sins become pardoned, and our souls made pure.

To declare - εἰς ἔνδειξις eis endeixis . For "the purpose"of showing, or exhibiting; to present it to man. The meaning is, that the plan was adopted; the Saviour was given; he suffered and died: and the scheme is proposed to people, for the purpose of making a full manifestation of his plan, in contradistinction from all the plans of people.

His righteousness - His plan of justification. The method or scheme which he has adopted, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here rendered "righteousness."Some explain it as meaning veracity; others as holiness; others as goodness; others as essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connection requires us to understand it here as in Rom 1:17, not of an attribute of God, but of his "plan"of justifying sinners. He has adopted and proposed a plan by which people may become just by faith in Jesus Christ, and not by their own works. His acquitting people from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross. (For the true meaning of this phrase, see the note at Rom 1:17; Rom 3:22.)

For the remission of sins - Margin, "Passing over."The word used here πάρεσιν paresin occurs no where else in the New Testament, nor in the Septuagint. It means "passing by,"as not noticing, and hence, forgiving. A similar idea occurs in 2Sa 24:10, and Mic 7:18. "Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance?"In Romans it means for the "pardoning,"or in order to pardon past transgression.

That are past - That have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justified, have received pardon by the merits of the sacrifice of Christ. This may be true; but there is no reason to think that this is the idea in this passage. For,

(1) The scope of the passage does not require it. The argument is not to show how people had been justified, but how they might be. It is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel.

\caps1 (2) t\caps0 he language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former times. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation.

(The design of the apostle is to showy the alone ground of a sinner’ s justification. That ground is "the righteousness of God."To manifest this righteousness, Christ had been set forth in the beginning of the gospel age as a propitiatory sacrifice. But though at this time manifested or declared, it had in reality been the ground of justification all along. Believers in every past dispensation, looking forward to the period of its revelation, had built their hopes on it, and been admitted into glory.

The idea of manifestation in gospel times, seems most intimately connected with the fact that in past ages, the ground of pardon had been hidden, or at best but dimly seen through type and ceremony. There seems little doubt that these two things were associated in the apostle’ s mind. Though the ground of God’ s procedure in remitting the sins of his people, during the former economy, had long been concealed, it was now gloriously displayed before the eyes of the universe. Paul has the very same idea in Heb 9:15, "And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."It may be noticed also that the expression in Heb 9:20, "at this time,"that is, in the gospel age, requires us to understand the other clause, "sins that are past,"as pointing to sin committed under former dispensations. Nor is there any fear of lending support to the doctrine of universal salvation. if we espouse this view. the sins remitted in past ages being obviously those of believers only. The very same objection might be urged against the parallel passage in Heb 9:15.)

Through the forbearance of God - Through his patience, his long-suffering. That is, he did not come forth in judgment when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long-suffering; compare Act 17:30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy; that this was finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in Alban’ s, as a melancholy case of derangement.

His leading thought was that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel; (see Taylor’ s Life of Cowper). The account of his conversion I shall now give in his own words. "The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was Rom 3:25; "Whom God hath set forth, etc."Immediately I received strength to believe, and the full beam of the Sun of righteousness shone upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless, the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied."

Barnes: Rom 3:26

At this time - The time now since the Saviour has come, now is the time when he manifests it.

That he might be just - This verse contains the substance of the gospel. The word "just"here does not mean benevolent, or merciful, though it may sometimes have that meaning; see the Mat 1:19 note, also Joh 17:25 note. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his Law, and to the penalty of the Law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The Law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the Law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the Law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death.

That is, he showed that the Law could not be violated without introducing suffering; and that it could not be broken with impunity. He showed that he had so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honor to his character as a lover of his Law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls forever the pains which this substitute for sinners endured in behalf of people on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his Law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great Transaction, a just moral governor, as just to his Law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner’ s stead, and the sinner may be pardoned.

And the justifier of him ... - Greek, "Even justifying him that believeth, etc."This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not"be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation.

Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;"in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.

Barnes: Rom 3:27

Where is boasting then? - Where is there ground or occasion of boasting or pride? Since all have sinned, and since all have failed of being able to justify themselves by obeying the Law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boasting of their special privileges; See the note at Rom 3:1, etc.

By what law? - The word "law "here is used in the sense of "arrangement, rule, or economy."By what arrangement, or by the operation of what rule, is boasting excluded? "(Stuart)."See Gal 3:21; Act 21:20.

Of works - The Law which commands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confidence, or boasting, as being justified by their own merits. But a plan which led to this, which ended in boasting, and self-satisfaction, and pride, could not be true.

Nay - No.

The law of faith - The rule, or arrangement which proclaims that we have no merit; that we are lost sinners; and that we are to be justified only by faith.

Barnes: Rom 3:28

Therefore - As the result of the previous train of argument.

That a man - That all who are justified; that is, that there is no other way.

Is justified by faith - Is regarded and treated as righteous, by believing in the Lord Jesus Christ.

Without the deeds of the law - Without works as a meritorious ground of justification. The apostle, of course, does not mean that Christianity does not produce good works, or that they who are justified will not obey the Law, and be holy; but that no righteousness of their own will be the ground of their justification. They are sinners; and as such can have no claim to he treated as righteous. God has devised a plan by which, they may be pardoned and saved; and that is by faith alone. This is the grand uniqueness of the Christian religion. This was the special point in the reformation from popery. Luther often called this doctrine of justification by faith the article upon which the church stood or fell - articulus stantis, vel cadentis ecclesiae - and it is so. If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians. Paul urges this as much as any other writer in the New Testament. His doctrine is, that they are not to be relied on as a ground of justification; but that he did not mean to teach that they are not to be performed by Christians is apparent from the connection, and from the following places in his epistles: Rom 2:7; 2Co 9:8; Eph 2:10; 1Ti 2:10; 1Ti 5:10, 1Ti 5:25; 1Ti 6:18; 2Ti 3:17; Tit 2:7, Tit 2:14; Tit 3:8; Heb 10:24. That we are not justified by our works is a doctrine which he has urged and repeated with great power and frequency. See Rom 4:2, Rom 4:6; Rom 9:11, Rom 9:32; Rom 11:6; Gal 2:16; Gal 3:2, Gal 3:5,Gal 3:10; Eph 2:9; 2Ti 1:9.

Barnes: Rom 3:29-30

Is he the God ... - The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favor. In these verses Paul showed that as all had alike sinned, Jews and Gentiles; and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews; so God could show favors to all, and all might be admitted on the same terms to the benefits of the plan of salvation.

It is one God - The same God, there is but one, and his plan is equally suited to Jews and Gentiles.

The circumcision - Those who are circumcised - the Jews.

The uncircumcision - Gentiles; all who were not Jews.

By faith ...through faith - There is no difference in the meaning of these expressions. Both denote that faith is the instrumental cause of justification, or acceptance with God.

Barnes: Rom 3:31

Do we then make void the law - Do we render it vain and useless; do we destroy its moral obligation; and do we prevent obedience to it, by the doctrine of justification by faith? This was an objection which would naturally be made; and which has thousands of times been since made, that the doctrine of justification by faith tends to licentiousness. The word "law"here, I understand as referring to the moral law, and not merely to the Old Testament. This is evident from Rom 3:20-21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See the note.

God forbid - By no means. Note, Rom 3:4. This is an explicit denial of any such tendency.

Yea, we establish the law - That is, by the doctrine of justification by faith; by this scheme of treating people as righteous, the moral law is confirmed, its obligation is enforced, obedience to it is secured. This is done in the following manner:

(1) God showed respect to it, in being unwilling to pardon sinners without an atonement. He showed that it could not be violated with impunity; that he was resolved to fulfil its threatenings.

(2) Jesus Christ came to magnify it, and to make it honorable. He showed respect to it in his life; and he died to show that God was determined to inflict its penalty.

\caps1 (3) t\caps0 he plan of justification by faith leads to an observance of the Law. The sinner sees the evil of transgression. He sees the respect which God has shown to the Law. He gives his heart to God, and yields himself to obey his Law. All the sentiments that arise from the conviction of sin; that flow from gratitude for mercies; that spring from love to God; all his views of the sacredness of the Law, prompt him to yield obedience to it. The fact that Christ endured such sufferings to show the evil of violating the Law, is one of the strongest motives prompting to obedience. We do not easily and readily repeat what overwhelms our best friends in calamity; and we are brought to hate what inflicted such woes on the Saviour’ s soul. The sentiment recorded by Watts is as true as it is beautiful:

"’ Twas for my sins my dearest Lord.

Hung on the cursed tree.

And groan’ d away his dying life,

For thee, my soul, for thee.

"O how I hate those lusts of mine.

That crucified my Lord;

Those sins that pierc’ d and nail’ d his flesh.

Fast to the fatal wood.

"Yes, my Redeemer, they shall die,

My heart hath so decreed;

Nor will I spare the guilty things.

That made my Saviour bleed."

This is an advantage in moral influence which no cold, abstract law always has over the human mind. And one of the chief glories of the plan of salvation is, that while it justifies the sinner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to produce obedience to the Law of God.

(This is indeed a beautiful and just view of the moral influence of the gospel, and especially of the doctrine of justification by faith alone. It may be questioned, however, whether the apostle in this place refers chiefly, or even at all, to the sanctifying tendency of his doctrine. This he does very fully in the 6th Rom.; and therefore, if another and consistent sense can be found, we need not resort to the supposition that he now anticipates what he intended, in a subsequent part of his epistle, more fully to discuss. In what other way, then, does the apostle’ s doctrine establish the Law? How does he vindicate himself from the charge of making it void? In the preceding chapter he had pointed out the true ground of pardon in the "righteousness of God."He had explained that none could be justified but they who had by faith received it. "Do we then,"he asks in conclusion,"make void the Law by maintaining thus, that no sinner can be accepted who does not receive a righteousness commensurate with all its demands?.""Yea, we establish the law,"is the obvious answer. Jesus has died to satisfy its claims, and lives to honor its precepts. Thus, he hath brought in "righteousness,"which, being imputed to them that believe, forms such a ground of pardon and acceptance, as the Law cannot challenge.

Calvin, in his commentary on the passage, though he does not exclude the idea of sanctification, yet gives prominence to the view now stated. "When,"says he, "we come to Christ, the exact righteousness of the Law is first found in him, which also becomes ours by imputation; in the next place sanctification is acquired,"etc.)

Poole: Rom 3:7

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

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? 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 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 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: 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 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

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 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: 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

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: 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 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 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 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? 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.

Poole: Rom 3:28

Here is the conclusion of the whole matter that he had been discoursing of, from Rom 1:17 to this very place. When he says, we conclude he means, we have reasoned or argued well, as logicians do; or this is the full account that we have taken, and summed up, after the manner of arithmeticians.

A man is justified by faith without the deeds of the law a phrase equivalent to that which is so much spoken against, that we are justified by faith only; as if we should say, That God is to be worshipped, excluding angels, idols, images, &c., it would be as much as to say, God is to be worshipped only.

Poole: Rom 3:29

By answering his own proposed questions, he plainly shows us, that the covenant of grace, by which God is God of his people, does not belong to the Jews only, that they only should have justification and bliss, but to the Gentiles also, according to the promise, Gen 17:5 22:18 Psa 2:8 Isa 11:10,12 , and many others; which promises are more especially to be accomplished, now the wall of partition is broken down, as Eph 2:13,14 .

Poole: Rom 3:30

That it may not be thought that God is variable in the action of justifying sinners, but that it might be known that he is one, i.e. unchangeable, he shows, that both the circumcised Jews and uncircumcised Gentiles are justified by the same God in Christ, and by the same way and manner, viz. by and through faith, with no more difference than there is betwixt these two phrases, (by faith and through faith ), which cannot be distinguished the one from the other.

Poole: Rom 3:31

Do we then make void the law through faith? A very material objection is here to be anticipated and answered, viz. that by establishing justification by faith alone the law is rendered useless, and the obligation thereto destroyed.

God forbid: yea, we establish the law: having rejected this objection, by his usual note of abhorrency, he proceeds to show, that nothing more establishs the law, inasmuch as by faith we attain a perfect righteousness, we are interested in the most complete obedience of Christ to the moral law; and that hereby every type, promise, and prophecy is fulfilled; see Mat 5:17 Luk 16:17 : and we ourselves also being enabled thereunto by a gospel spirit, have a more exact conformity to the law, though we cannot reach to a fulfilling of it.

PBC: Rom 3:23

See Philpot: THE MALADY AND THE REMEDY

Haydock: Rom 3:9

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, 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. 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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Haydock: Rom 3:29

The apostle here tells us that all men are the creatures of God Almighty, and destined to eternal happiness. Neither was it necessary to be incorporated with the Jews by circumcision, to be made partakers of the justice of God. (Estius)

Haydock: Rom 3:30

God who justifieth circumcision, and also the uncircumcised by faith; that is, by the faith and religion of the new law, or by a faith working by charity, and joined with good words proceeding from faith. See the Council of Trent, Session 6. cap. viii. "When the apostle says, that a man is justified by faith, and gratis, according to the perpetual consent of the Catholic Church, we are said to be justified by faith, because faith is the beginning and foundation of man's salvation, and the root of his justification, without which we cannot please God, nor be made his sons; and we are said to be justified gratis, because nothing of those things which go before justification, whether faith or works, are meritorious of the grace of justification." (Witham)

Haydock: Rom 3:31

Do we then destroy the law through faith? No: but we establish the law. See the words of Christ: (Matthew v. 17.) 1. Because the figures and types of the law of Moses, and the predictions of the prophets, are fulfilled. 2. Because Christians are now taught to fulfil the moral precepts, and the chief part of the law, with greater perfection, in the spirit of faith, charity, &c. (Witham)

Gill: Rom 3:7

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,.... 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?.... 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. 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,.... 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,.... 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,.... 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. 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. 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. 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. 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. 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,.... 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,.... 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,.... 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,.... 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,.... 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 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,.... 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,.... 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?.... 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.

Gill: Rom 3:28

Therefore we conclude,.... This is the conclusion from the premises, the sum total of the whole account:

that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.

Gill: Rom 3:29

Is he the God of the Jews only?.... The Jews made their boast of him as such, and would not allow the Gentiles any interest in him: but

is he not also of the Gentiles? yes, of the Gentiles also: God is the God both of Jews and Gentiles; not only as the Creator, preserver, and Governor of them, or as he has a right to demand worship and service of them, but as he is their covenant God; not by virtue of the covenant of circumcision, or by the Sinai Covenant, but by the covenant of grace; as appears by his loving them in Christ, choosing them in him, putting them into his hands, providing blessings of grace for them in him, and sending his Son to redeem them; by calling them by his grace; by their sanctification, adoption, pardon, and justification; by taking out of them a people for his name with whom he dwells, and of whom he takes care; and will never leave nor forsake: all which may lead us to observe the distinguishing grace of God, the happiness of our state and condition, and what encouragement we have for faith and hope in God.

Gill: Rom 3:30

Seeing it is one God,.... God is one in nature and essence, though there are three persons in the Godhead, Father, Son, and Holy Ghost; whence it appears, that he that is the God of the Jews, is also the God of the Gentiles, or there would be more gods than one; and that these are justified in one and the same manner, or God must be divided; for God, as he is one in nature, so he is one in will, in his promises, and in the methods of his grace:

which shall justify the circumcision by faith, and uncircumcision through faith. The objects of justification are "the circumcision", the circumcised Jews, and "the uncircumcision", the uncircumcised Gentiles; the circumcision of the one does not forward, and the uncircumcision of the other does not hinder, nor neither of them effect the grace of justification: the justifier of them is one and the same, who is God; and the matter of their justification is the same, which is the righteousness of Christ; and the manner of it, or the means of their comfortable apprehension of it, is the same; for those phrases, "by faith", and "through faith", mean one and the same thing; see Phi 3:9.

Gill: Rom 3:31

Do we then make void the law through faith?.... Which question is answered by way of detestatation,

God forbid! and by asserting the contrary,

yea, we establish the law. The law is not made void, neither by the grace nor doctrine of faith: not by the grace of faith; for that faith is not right which is not attended with works of righteousness; and those works are not right which do not flow from filth. Such a connection there is between faith and works; and so much do the one depend upon the other. Moreover, none but believers are capable of performing good works aright, and they do them, and they ought to do them: besides, faith, as a grace, looks to Christ, as the end of the law for righteousness, and therefore do not make it void. Nor is it made void by the doctrine of faith, and by the particular doctrine of a sinner's justification by faith in Christ's righteousness, which is here more especially intended; for though it is made void by it, as to any use of it for justification by the deeds thereof; yet its use in other respects is not set aside, such as to inform us of the mind and will of God, to discover and convince of sin, to show believers their deformity and imperfection, to render Christ and his righteousness more valuable, and to be a rule of walk and conversation to them; and it still remains a cursing and condemning law to Christless sinners, though justified ones are delivered from it as such: yea, the law is so far from being made void, that it is established by this doctrine; for by it the perpetuity of it is asserted, the spirituality of it is acknowledged, the perfect righteousness of it is secured: according to this doctrine all its demands are answered; whatever it requires it has, such as holiness of nature, perfect obedience to its precepts, and its full penalty borne: it is placed in the best hands, where it will ever remain; and a regard to it is enforced under the best influence, by the best of motives, and from the best of principles. It is indeed abolished as a covenant of works, and in this sense is made void to believers; and it is done away as to the form of administration of it by Moses; and it is destroyed as a yoke of bondage; and the people of God are free from the malediction of it, and condemnation by it, and so from its terror; yet it remains unalterable and unchangeable in the hands of Christ; the matter of it is always the same, and ever obligatory on believers, who, though they are freed from the curse of it, are not exempted from obedience to it: wherefore the law is not made void, so as to be destroyed and abolished in every sense, or to be rendered idle, inactive, useless, and insignificant; but, on the contrary, is made to stand, is placed on a sure basis and firm foundation, as the words used signify.

Commentary -- Verse Notes / Footnotes

NET Notes: Rom 3:7

¹ tn Grk “abounded unto.”

NET Notes: Rom 3:8

¹ tn Grk “(as we are slandered and some affirm that we say…).”

² tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

NET Notes: Rom 3:12

¹ sn Verses 10-12 are a quotation from Ps 14:1-3.

NET Notes: Rom 3:13

¹ tn Grk “their throat is an opened grave.”

² sn A quotation from Pss 5:9; 140:3.

NET Notes: Rom 3:14

¹ tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² sn A quotation from Ps 10:7.

NET Notes: Rom 3:17

¹ sn Rom 3:15-17 is a quotation from Isa 59:7-8.

NET Notes: Rom 3:18

¹ sn A quotation from Ps 36:1.

NET Notes: Rom 3:19

¹ tn Grk “in,” “in connection with.”

NET Notes: Rom 3:20

¹ sn An allusion to Ps 143:2.

² tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

³ tn Grk “is.”

NET Notes: Rom 3:21

¹ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

² tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

NET Notes: Rom 3:22

¹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

NET Notes: Rom 3:24

¹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Rom 3:25

¹ tn Or “purposed, intended.”

² tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

⁴ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

⁵ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

⁶ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

NET Notes: Rom 3:26

¹ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

³ tn Or “righteous.”

⁴ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

NET Notes: Rom 3:27

¹ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

² tn Grk “By what sort of law?”

NET Notes: Rom 3:28

¹ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

² tn See the note on the phrase “works of the law” in Rom 3:20.

NET Notes: Rom 3:30

¹ tn Grk “but if indeed God is one.”

NET Notes: Rom 3:31

¹ tn Grk “render inoperative.”

² tn Grk “but” (Greek ἀλλά, alla).

Geneva Bible: Rom 3:7

^{( 3 )} For if the ^{( i )} truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

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

^{( i )} The truth and unchangingness.

Geneva Bible: Rom 3:9

^{( 4 )} What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all ^{( k )} under sin;

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

^{( k )} Are guilty of sin.

Geneva Bible: Rom 3:17

And the ^{( l )} way of peace have they not known:

^{( l )} An innocent and peaceable life.

Geneva Bible: Rom 3:19

^{( 5 )} Now we know that what things soever the ^{( m )} law saith, it saith to them who are under the law: that ^{( 6 )} every mouth may be stopped, and all the world may become ^{( n )} guilty before God.

^{( 5 )} He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.

^{( m )} The Law of Moses. ^{( 6 )} A conclusion of all the former discussions, from (Rom 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."

^{( n )} Be found guilty before God.

Geneva Bible: Rom 3:20

Therefore by the ^{( o )} deeds of the law there shall no ^{( p )} flesh be ^{( q )} justified in his ^{( r )} sight: for by the law [is] the knowledge of sin.

^{( o )} By those deeds by which the law can be done by us.

^{( p )} Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."

^{( q )} Absolved before the judgment seat of God.

^{( r )} Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.

Geneva Bible: Rom 3:21

^{( 7 )} But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

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

Geneva Bible: Rom 3:22

^{( 8 )} Even the righteousness of God [which is] by faith of ^{( s )} Jesus Christ unto all and upon all them that believe: for there is no difference:

^{( 8 )} The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.

^{( s )} Which we give to Jesus Christ, or which rests upon him.

Geneva Bible: Rom 3:23

For all have sinned, and come short of the ^{( t )} glory of God;

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

Geneva Bible: Rom 3:24

^{( 9 )} Being justified ^{( u )} freely by his grace through the redemption that is in Jesus Christ:

^{( 9 )} Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.

^{( u )} By his free gift, and liberality.

Geneva Bible: Rom 3:25

^{( 10 )} Whom God hath set forth [to be] a propitiation through faith in his ^{( x )} blood, to declare his righteousness for the remission of sins that ^{( y )} are past, through the ^{( z )} forbearance of God;

^{( 10 )} God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.

^{( x )} The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.

^{( y )} Of those sins which we committed when we were his enemies.

^{( z )} Through his patience, and his enduring nature.

Geneva Bible: Rom 3:26

To declare, [I say], ^{( a )} at this time his righteousness: that he might be ^{( b )} just, and the ^{( c )} justifier of him which ^{( d )} believeth in Jesus.

^{( a )} That is, when Paul wrote this.

^{( b )} That he might be found exceedingly truth and faithful.

^{( c )} Making him just and without blame, but putting Christ's righteousness to him.

^{( d )} Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.

Geneva Bible: Rom 3:27

^{( 11 )} Where [is] boasting then? It is excluded. By what ^{( e )} law? of works? Nay: but by the law of faith.

^{( 11 )} An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.

^{( e )} By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".

Geneva Bible: Rom 3:29

^{( 12 )} [Is he] the God of the ^{( f )} Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

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

^{( f )} God is said to be their God, after the manner of the scripture, whom he loves and cares for.

Geneva Bible: Rom 3:30

Seeing [it is] one God, which shall justify ^{( g )} the circumcision by faith, and uncircumcision through faith.

^{( g )} The circumcised.

Geneva Bible: Rom 3:31

^{( 13 )} Do we then make ^{( h )} void the law through faith? God forbid: yea, we ^{( i )} establish the law.

^{( 13 )} The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.

^{( h )} Vain, void, to no purpose, and of no power.

^{( i )} We make the law effectual and strong.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 3:1-31

1 The Jews' prerogative;

3 which they have not lost;

9 howbeit the law convinces them also of sin;

20 therefore no flesh is justified by the law;

28 but all, without difference, by faith, only;

31 and yet the law is not abolished.

Maclaren: Rom 3:19-26

World-Wide Sin And World-Wide Redemption

Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. 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. 21. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference: 23. For all have sinned, and come short of the glory of God: 24. Being justified freely by His grace, through the redemption that is in Christ Jesus; 25. Whom God hath sot 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; 26. To declare, I say, at this time His righteousness; that He might be just, and the justifier of him which believeth in Jesus.'--Romans 3:19-26.

LET US note in general terms the large truths which this passage contains. We may mass these under four heads:

I. Paul's VIew Of The Purpose Of The Law.

He has been quoting a mosaic of Old Testament passages from the Psalms and Isaiah. He regards these as part of' the law,' which term, therefore, in his view, here includes the whole previous revelation, considered as making known God's will as to man's conduct. Every word of God, whether promise, or doctrine, or specific command, has in it some element bearing on conduct. God reveals nothing only in order that we may know, but all that, knowing, we may do and be what is pleasing in His sight. All His words are law.

But Paul sets forth another view of its purpose here; namely, to drive home to men's consciences the conviction of sin. That is not the only purpose, for God reveals duty primarily in order that men may do it, and His law is meant to be obeyed. But, failing obedience, this second purpose comes into action, and His law is a swift witness against sin. The more clearly we know our duty, the more poignant will be our consciousness of failure. The light which shines to show the path of right, shines to show our deviations from it. And that conviction of sin, which it was the very purpose of all the previous Revelation to produce, is a merciful gift; for, as the Apostle implies, it is the prerequisite to the faith which saves.

As a matter of fact, there was a far profounder and more inward conviction of sin among the Jews than in any heathen nation. Contrast the wailings of many a psalm with the tone in Greek or Roman literature. No doubt there is a law written on men's hearts which evokes a lower measure of the same consciousness of sin. There are prayers among the Assyrian and Babylonian tablets which might almost stand beside the Fifty-first Psalm; but, on the whole, the deep sense of sin was the product of the revealed law. The best use of our consciousness of what we ought to be, is when it rouses conscience to feel the discordance with it of what we are, and so drives us to Christ. Law, whether in the Old Testament, or as written in our hearts by their very make, is the slave whose task is to bring us to Christ, who will give us power to keep God's commandments.

Another purpose of the law is stated in Romans 3:21, as being to bear witness, in conjunction with the prophets, to a future more perfect revelation of God's righteousness. Much of the law was symbolic and prophetic. The ideal it set forth could not always remain unfulfilled. The whole attitude of that system was one of forward-looking expectancy. There is much danger lest, in modern investigations as to the authorship, date, and genesis of the Old Testament revelation, its central characteristic should be lost sight of; namely, its pointing onwards to a more perfect revelation which should supersede it.

II. Paul's View Of Universal Sinfulness.

He states that twice in this passage (Romans 3:20-24), and it underlies his view of the purpose of law. In Romans 3:20 he asserts that by the works of the law shall no flesh be justified,' and in Romans 3:23-24 he advances from that negative Statement to the positive assertion that all have sinned. The impossibility of justification by the works of the law may be shown from two considerations: one, that, as a matter of fact, no flesh has ever done them all with absolute completeness and purity; and, second, that, even if they had ever been so done, they would not have availed to secure acquittal at a tribunal where motive counts for more than deed. The former is the main point with Paul.

In Romans 3:23 the same fact of universal experience is contemplated as both positive sin and negative falling short of the glory' (which here seems to mean, as in John 5:44, John 12:43, approbation from God). There is no distinction,' but all varieties of condition, character, attainment, are alike in this, that the fatal taint is upon them all. We have, all of us, one human heart.' We are alike in physical necessities, in primal instincts, and, most tragically of all, in the common experience of sinfulness.

Paul does not mean to bring all varieties of character down to one dead level, but he does mean to assert that none is free from the taint. A man need only be honest in self-examination to endorse the statement, so far as he himself is concerned. The Gospel would be better understood if the fact of universal sinfulness were mere deeply felt. Its superiority to all schemes for making everybody happy by rearrangements of property, or increase of culture, would be seen through; and the only cure for human misery would be discerned to be what cures universal sinfulness.

III. So We Have Next Paul's View Of The Remedy For Man's Sin.

That is stated in general terms in Romans 3:21-22. Into a world of sinful men comes streaming the light of a righteousness of God.' That expression is here used to mean a moral state of conformity with God's will, imparted by God. The great, joyful message, which Paul felt himself sent to proclaim, is that the true way to reach the state of conformity which law requires, and which the unsophisticated, universal conscience acknowledges not to have been reached, is the way of faith.

The message is so familiar to us that we may easily fail to realise its essential greatness and wonderfulness when first proclaimed. That God should give righteousness, that it should be of God,' not only as coming from Him, but as, in some real way, being kindred with His own perfection; that it should be brought to men by Jesus Christ, as ancient legends told that a beneficent Titan brought from heaven, in a hollow cane, the gift of fire; and that it should become ours by the simple process of trusting in Jesus Christ, are truths which custom has largely robbed of their wonderfulness. Let us meditate more on them till they regain, by our own experience of their power, some of the celestial light which belongs to them.

Observe that in Romans 3:22 the universality of the redemption which is in Christ is deduced from the universality of sin. The remedy must reach as far as the disease. If there is no difference in regard to sin, there can be none in regard to the sweep of redemption. The doleful universality of the covering spread over all nations, has corresponding to it the blessed universality of the light which is sent forth to flood them all Sin's empire cannot stretch farther than Christ's kingdom.

IV. Paul's View Of What Makes The Gospel The Remedy.

In Romans 3:21-22 it was stated generally that Christ was the channel, and faith the condition, of righteousness. The personal object of faith was declared, but not the special thing in Christ which was to be trusted in. That is fully set forth in Romans 3:24-26. We cannot attempt to discuss the great words in these verses, each of which would want a volume. But we may note that justified' here means to be accounted or declared righteous, as a judicial act; and that justification is traced in its ultimate source to God's grace,'--His own loving disposition--which bends to unworthy and lowly creatures, and is regarded as having for the medium of its bestowal the redemption' that is in Christ Jesus. That is the channel through which grace comes from God.

Redemption' implies captivity, liberation, and a price paid. The metaphor of slaves set free by ransom is exchanged in Romans 3:25 for a sacrificial reference. A propitiatory sacrifice averts punishment from the offerer. The death of the victim procures the life of the worshipper. So, a propitiatory or atoning sacrifice is offered by Christ's blood, or death. That sacrifice is the ransom-price through which our captivity is ended, and our liberty assured. As His redemption is the channel' through' which God's grace comes to men, so faith is the condition' through' which (Romans 3:25) we make that grace ours.

Note, then, that Paul does not merely point to Jesus Christ as Saviour, but to His death as the saving power. We are to have faith in Jesus Christ (Romans 3:22). But that is not a complete statement. It must be faith in His propitiation, if it is to bring us into living contact with His redemption. A gospel which says much of Christ, but little of His Cross, or which dilates on the beauty of His life, but stammers when it begins to speak of the sacrifice in His death, is not Paul's Gospel, and it will have little power to deal with the universal sickness of sin.

The last verses of the passage set forth another purpose attained by Christ's sacrifice; namely, the vindication of God's righteousness in forbearing to inflict punishment on sins committed before the advent of Jesus. That Cross rayed out its power in all direc-tions-to the heights of the heavens; to the depths of Hades (Col. 1:20); to the ages that were to come, and to those that were past. The suspension of punishment through all generations, from the beginning till that day when the Cross was reared on Calvary, was due to that Cross having been present to the divine mind from the beginning. The judge is condemned when the guilty is acquitted,' or left unpunished. There would be a blot on God's government, not because it was so severe, but because it was so forbearing, unless His justice was vindicated, and the fatal consequences of sin shown in the sacrifice of Christ. God could not have shown Himself just, in view either of age-long forbearance, or of now justifying the sinner, unless the Cross had shown that He was not immorally indulgent toward sin.

No Difference

There is no dlfference.'--Romans 3:22.

THE things in which all men are alike are far more important than those in which they differ. The diversities are superficial, the identities are deep as life. Physical processes and wants are the same for everybody. All men, be they kings or beggars, civilised or savage, rich or poor, wise or foolish, cultured or illiterate, breathe the same breath, hunger and thirst, eat and drink, sleep, are smitten by the same diseases, and die at last the same death. We have all of us one human heart. Tears and grief, gladness and smiles, move us all. Hope, fear, love, play the same music upon all heart strings. The same great law of duty over-arches every man, and the same heaven of God bends above him.

Religion has to do with the deep-seated identities and not with the superficial differences. And though there have been many aristocratic religions in the world, it is the great glory of Christianity that it goes straight to the central similarities, and brushes aside, as of altogether secondary importance, all the subordinate diversities, grappling with the great facts which are common to humanity, and with the large hopes which all may inherit.

Paul here, in his grand way, triumphs and rises above all those small differences between man and man, more pure or less pure, Jew or Gentile, wise or foolish, and avers that, in regard of the deepest and most important things, there is no difference,' and so his Gospel is a Gospel for the world, because it deals with all men on the same level. Now I wish to work oat this great glory and characteristic of the Gospel system in a few remarks, and to point out to you the more important of these things in which all men, be they what or who they may, stand in one category and have identical experiences and interests.

I. First, There Is No Difference In The Fact Of Sin.

Now let us understand that the Gospel does not assert that there is no difference in the degrees of sin. Christianity does not teach, howsoever some of its apostles may seem to have taught, or unconsciously lent themselves to representations which imply the view that there was no difference between a man who did by nature the things contained in the law,' as Paul says, and the man who set himself to violate law. There is no such monstrous teaching in the New Testament as that all blacks are the same shade, all sin of the same gravity, no such teaching as that a man that tries according to his light to do what is right stands on exactly the same level as the man who flouts all such obligations, and has driven the chariots of his lusts and passions through every law that may stand in his way.

But even whilst we have to insist upon that, that the teaching of my text is not of an absolute identity of criminality, but only an universal participation in criminality, do not let us forget that, if you take the two extremes, and suppose it possible that there were a best man in all the world, and a worst man in all the world, the difference between these two is not perhaps so great as at first sight it looks. For we have to remember that motives make actions, and that you cannot judge of these by considering those, that as a man thinketh in his heart,' and not as a man does with his hands, so is he.' We have to remember, also, that there may be lives, sedulously and immaculately respectable and pure, which are white rather with the unwholesome leprosy of disease than with the wholesome purity of health.

In Queen Elizabeth's time, the way in which they cleaned the hall of a castle, the floor of which might be covered with remnants of food and all manner of abominations, was to strew another layer of rushes over the top of the filth, and then they thought themselves quite neat and respectable. And that is what a great many of you do, cover the filth well up with a sweet smelling layer of conventional proprieties, and think yourselves clean, and the pinks of perfection. God forbid that I should say one word that would seem to cast any kind of slur upon the effort that any man makes to do what he knows to be right, but this I proclaim, or rather my text proclaims for me, that, giving full weight and value to all that, and admitting the existence of variations in degree, the identity is deeper than the diversity; and there is not a just man upon earth that doeth good and .sinneth not.'

Oh, dear friends! it is not a question of degree, but of direction; not how far the ship has gone on her voyage, but how she heads. Good and evil are the same in essence, whatever be their intensity and whatever be their magnitude. Arsenic is arsenic, whether you have a ton of it or a grain; and a very small dose will be enough to poison. The Gospel starts with the assertion that there is no difference in the fact of sin. The assertion is abundantly confirmed. Does not conscience assent? We all admit faults,' do we not? We all acknowledge imperfections.' It is that little word sin' which seems to bring in another order of considerations, and to command the assent of conscience less readily. But sin is nothing except fault considered in reference to God's law. Bring the notion of God into the life, and faults' and slips' and weaknesses,' and all the other names by which we try to smooth down the ugliness of the ugly thing, start up at once into their tone, magnitude, and importance, and stand avowed as sins.

Well now, if there be, therefore, this universal consciousness of imperfection, and if that consciousness of imperfection has only need to be brought into contact with God, as it were, to flame thus, let me remind you, too, that this fact of universal sinfulness puts us all in one class, no matter what may be the superficial difference. Shakespeare and the Australian savage, the biggest brain and the smallest, the loftiest and the lowest of us, the purest and the foulest of us, we all come into the same order. It is a question of classification. The Scripture hath concluded all under sin,' that is to say, has shut all men up as in a prison. You remember in the French Revolution, all manner of people were huddled indiscriminately into the same dungeon of the Paris prisons. You would find a princess and some daughter of shame from the gutters; a boor from the country and a landlord, a count, a marquis, a savant, a philosopher and an illiterate workman, all together in the dungeons. They kept up the distinctions of society and of class with a ghastly mockery, even to the very moment when the tumbrils came for them. And so here are we all, in some sense inclosed within the solemn cells of this great prison-house, and whether we be wise or foolish, we are prisoners, whether we have titles or not, we are prisoners. You may be a student, but you are a sinner: you may be a rich Manchester merchant, but you are a sinner; you may be a man of rank, but you are a sinner, Naaman went to Elisha and was very much offended because Elisha treated him as a leper who happened to be a nobleman. He wanted to be treated as a nobleman who happened to be a leper. And that is the way with a great many of us; we do not like to be driven into one class with all the crowd of evildoers. But, my friend,' there is no difference.' All have sinned and come short of the glory of God.'

II. Again, There Is No Difference In The Fact Of God's Love To Us.

God does not love men because of what they are, therefore He does not cease to love them because of what they are. His love to the sons of men is not drawn out by their goodness, their morality, their obedience, but it wells up from the depths of His own heart, because it is His nature and property,' and if I may so say, He cannot help loving. You do not need to pump up that great affection by any machinery of obedience and of merits; it rises like the water in an Artesian well, of its own impulse, with ebullient power from the central heat, and spreads its great streams everywhere. And therefore, though our sin may awfully disturb our relations with God, and may hurt and harm us in a hundred ways, there is one thing it cannot do, it cannot stop Him from loving us. It cannot dam back His great love, which flows out for ever towards all His creatures, and laves them all in its gentle, strong flood, from which nothing can draw them away. In Him we live, and move, and have our being,' and to live in Him, whatever else it may mean--and it means a great deal more--is most certainly to live in His love. A man can as soon pass out of the atmosphere in which he breathes as he can pass out of the love of God. We can no more travel beyond that great over-arching firmament of everlasting love which spans all the universe than a star set in the blue heavens can transcend the liquid arch and get beyond its range. There is no difference' in the fact that all men, unthankful and evil as they are, are grasped and held in the love of God.

But there is a difference. Sin cannot dam God's love back, but sin has a terrible power in reference to the love of God. Two things it can do. It can make us incapable of receiving the highest blessings of that love. There are many mercies which God pours upon the unthankful and the evil.' These are His least gifts; His highest and best cannot be given to the unthankful and the evil. They would if they could, but they cannot, because they cannot be received by them. You can shut the shutters against the light; you can close the vase against the stream. You cannot prevent its shining, you cannot prevent its flowing, but you can prevent yourself from receiving its loftiest and best blessings.

And another awful power that my sin has in reference to God's love is, that it can modify the form which God's love takes in its dealings with me. We may force Him to do His work,' His strange work,' as Isaiah calls it, and to punish when He would fain only succour and comfort and bless. Just as a fog in the sky does not touch the sun, but turns it to our eyes into a fiery ball, red and lurid, so the mist of my sin coming between me and God, may, to my apprehension and to my capacity of reception, solemnly make different that great love of His. But yet there is no difference in the fact of God's love to us.

III. Thirdly, There Is No Difference In The Purpose And Power Of Christ's Cross For Us All.

He died for all.' The area over which the purpose and the power of Christ's death extend is precisely conterminous with the area over which the power of sin extends. It cannot be--blessed be God!--that the raven Sin shall fly further than the dove with the olive branch in its mouth. It cannot be that the disease shall go wider than the cure. And so, dear friends, I have to come to you now with this message. No matter what a man is, how far he has gone, how sinful he has been, how long he has strayed away from the sweetness and grace of that great sacrifice on the Cross, that death was for him. The power of Christ's sacrifice makes possible the forgiveness of all the sills of all the world, past, present, and to come. The worth of that sacrifice, which was made by the willing surrender of the Incarnate Son of God to the death of the Cross, is sufficient for the ransom price of all the sins of all men.

Nor is it only the power of the Cross which is all embracing, but its purpose also. In the very hour of Christ's death, there stood, clear and distinct, before His divine omniscience, each man, woman, and child of the race. And for them all, grasping them all in the tenderness of His sympathy and in the clearness of His knowledge, in the design of His sufferings for them all, He died, so that every human being may lay his hand on the head of the sacrifice, and know' his guilt was there,' and may say, with as triumphant and appropriating faith as Paul did, He loved me,' and in that hour of agony and love gave Himself for me:

To go back to a metaphor already employed, the prisoners are gathered together in the prison, not that they may be slain, but God hath included them all,' shut them all up, that He might have mercy upon all.' And so, as it was in the days of Christ's life upon earth, so is it now, and so will it be for ever. All the crowd may come to Him, and whosoever comes' is made whole of whatsoever disease he had.' There are no incurables nor outcasts. There is no difference.'

IV. Lastly, There Is No Difference In The Way Which We Must Take For Salvation.

The only thing that unites men to Jesus Christ is faith. You must trust Him, you must trust the power of His sacrifice, you must trust the might of His living love. You must trust Him with a trust which is self-distrust. You must trust Him out and out. The people with whom Paul is fighting, in this chapter, were quite willing to admit that faith was the thing that made Christians, but they wanted to tack on something besides. They wanted to tack on the rites of Judaism and obedience to the moral law. And ever since men have been going on in that erroneous rut. Sometimes it has been that people have sought to add a little of their own morality; sometimes to add ceremonies and sacraments. Sometimes it has been one thing and sometimes it has been another; but there are not two ways to the Cross of Christ, and to the salvation which He gives. There is only one road, and all sorts of men have to come by it. You cannot lean half upon Christ and half upon yourselves, like the timid cripple that is not quite sure of the support of the friendly arm. You cannot eke out the robe with which He will clothe you with a little bit of stuff of your own weaving. It is an insult to a host to offer to pay for entertainment. The Gospel feast that Christ provides is not a social meal to which every guest brings a dish. Our part is simple reception, we have to bring empty hands if we would receive the blessing.

We must put away superficial differences. The Gospel is for the world, therefore the act by which we receive it must be one which all men can perform, not one which only some can do. Not wisdom, nor righteousness, but faith joins us to Christ. And, therefore, people who fancy themselves wise or righteous are offended that special terms' are not made with them. They would prefer to have a private portion for themselves. It grates against the pride of the aristocratic class, whether it be aristocratic by culture--and that is the most aristocratic of all--or by position, or anything else--it grates against their pride to be told: You have to go in by that same door that the beggar is going in at'; and there is no difference.' Therefore, the very width of the doorway, that is wide enough for all the world, gets to be thought narrowness, and becomes a hindrance to our entering. As Naaman's servant put a common-sense question to him, so may I to you. If the prophet had bid thee do some great thing, wouldest thou not have done it?' Ay! that you would! How much more when He says "Wash and be clean!" There is only one way of getting dirt off, and that is by water. There is only one way of getting sin off, and that is by the blood of Jesus Christ. There is only one way of having that blood applied to your heart, and that is trusting Him. The common salvation' becomes ours when we exercise the common faith.' There is no difference' in our sins. Thank God! there is no difference' in the fact that He grasps us with His love. There is no difference in the fact that Jesus Christ has died for us all. Let there be no difference in our faith, or there will be a difference, deep as the difference between Heaven and Hell; the difference between them that believe and them that believe not, which will darken and widen into the difference between them that are saved and them that perish.

MHCC: Rom 3:1-8

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

MHCC: Rom 3:9-18

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

MHCC: Rom 3:19-20

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

MHCC: Rom 3:21-26

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

MHCC: Rom 3:27-31

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

Matthew Henry: Rom 3:1-18

I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.

Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.

Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all ), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia - the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; 1Pe 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20.

Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3.

Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side.

Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.

Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.

Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin"(for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?"an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha . Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, 1Th 5:13.

Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.

II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. " Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means."Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted."They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha . It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,

1. That which is habitual, which is two-fold: -

(1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin. [2.] There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil.

(2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.

2. That which is actual. And what good can be expected from such a degenerate race? He instances,

(1.) In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.

(2.) In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8.

(3.) The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.

Matthew Henry: Rom 3:19-31

From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from Rom 1:17, and which he lays down (Rom 3:28) as the summary of his discourse, with a quod erat demonstrandum - which was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. If we had never sinned, our obedience to the law would have been our righteousness: "Do this, and live."But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their obedience to the moral law that the Pharisees looked for justification, Luk 18:11. Now there are two things from which the apostle here argues: the guiltiness of man, to prove that we cannot be justified by the works of the law, and the glory of God, to prove that we must be justified by faith.

I. He argues from man's guiltiness, to show the folly of expecting justification by the works of the law. The argument is very plain: we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by pleading the statute of 25 Edward III, for that law discovers his crime and condemns him: indeed, if he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off but by pleading the act of indemnity, upon which he has surrendered and submitted himself, and humbly and penitently claiming the benefit of it and casting himself upon it. Now concerning the guiltiness of man,

1. He fastens it particularly upon the Jews; for they were the men that made their boast of the law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to show this corruption: Now, says he (Rom 3:19), this that the law says, it says to those who are under the law; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in it: "But,"says he, "the law convicts and condemns you - you see it does."That every mouth may be stopped - that all boasting may be silenced. See the method that God takes both in justifying and condemning: he stops every mouth; those that are justified have their mouths stopped by a humble conviction; those that are condemned have their mouths stopped too, for they shall at last be convinced (Jud 1:15), and sent speechless to hell, Mat 22:12. All iniquity shall stop her mouth, Psa 107:42.

2. He extends it in general to all the world: That all the world may become guilty before God. If the world likes in wickedness (1Jo 5:19), to be sure it is guilty. - May become guilty; that is, may be proved guilty, liable to punishment, all by nature children of wrath, Eph 2:3. They must all plead guilty; those that stand most upon their own justification will certainly be cast. Guilty before God is a dreadful word, before an all-seeing God, that is not, nor can be, deceived in his judgment - before a just and righteous judge, who will by no means clear the guilty. All are guilty, and therefore all have need of a righteousness wherein to appear before God. For all have sinned (Rom 3:23); all are sinners by nature, by practice, and have come short of the glory of God - have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize; so come short, as not only not to win, but to be great losers. Come short of the glory of God. (1.) Come short of glorifying God. See Rom 1:21, They glorified him not as God. Man was placed at the head of the visible creation, actively to glorify that great Creator whom the inferior creatures could glorify only objectively; but man by sin comes short of this, and, instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, who were made to glorify God, and to think how few there are that do it. (2.) Come short of glorying before God. There is no boasting of innocency: if we go about to glory before God, to boast of any thing we are, or have, or do, this will be an everlasting estoppe - hat we have all sinned, and this will silence us. We may glory before men, who are short-sighted, and cannot search our hearts, - who are corrupt, as we are, and well enough pleased with sin; but there is no glorying before God, who cannot endure to look upon iniquity. (3.) Come short of being glorified by God. Come short of justification, or acceptance with God, which is glory begun - come short of the holiness or sanctification which is the glorious image of God upon man, and have overthrown all hopes and expectations of being glorified with God in heaven by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency. That passage is blocked up. There is a cherub and a flaming sword set to keep that way to the tree of life.

3. Further to drive us off from expecting justification by the law, he ascribes this conviction to the law (Rom 3:20): For by the law is the knowledge of sin. That law which convicts and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqui - that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching is not sanative. Those that would know sin must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul makes this use of the law, Rom 7:9, Therefore by the deeds of the law shall no flesh be justified in his sight. Observe, (1.) No flesh shall be justified, no man, no corrupted man (Gen 6:3), for that he also is flesh, sinful and depraved; therefore not justified, because we are flesh. The corruption that remains in our nature will for ever obstruct any justification by our own works, which, coming from flesh, must needs taste of the cask, Job 14:4. (2.) Not justified in his sight. He does not deny that justification which was by the deeds of the law in the sight of the church: they were, in their church-estate, as embodied in a polity, a holy people, a nation of priests; but as the conscience stands in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Psa 143:2.

II. He argues from God's glory to prove that justification must be expected only by faith in Christ's righteousness. There is no justification by the works of the law. Must guilty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression? No, blessed be God, it is not (Rom 3:21, Rom 3:22); there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting, - righteousness which he confers upon us; as the Christian armour is called the armour of God, Eph 6:11.

1. Now concerning this righteousness of God observe, (1.) That it is manifested. The gospel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up upon the pole; we are not left to grope our way in the dark, but it is manifested to us. (2.) It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together - owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in is a complete righteousness. (3.) Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness. See Act 10:43. This might recommend it to the Jews, who were so fond of the law and the prophets. (4.) It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object - an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king-trusting in him, accepting of him, and adhering to him, in all these. It is by this that we become interested in that righteousness which God has ordained, and which Christ has brought in. (5.) It is to all, and upon all, those that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ; for there is no difference. Or, it is eis pantas - to all, offered all in general; the gospel excludes none that do not exclude themselves; but it is to epi pantas tous piseuonta , upon all that believe, not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the benefits and privileges of it.

2. But now how is this for God's glory?

(1.) It is for the glory of his grace (Rom 3:24): Justified freely by his grace - dōrean tē chariti . It is by his grace, not by the grace wrought in us as the papists say, confounding justification and sanctification, but by the gracious favour of God to us, without any merit in us so much as foreseen. And, to make it the more emphatic, he says it is freely by his grace, to show that it must be understood of grace in the most proper and genuine sense. It is said that Joseph found grace in the sight of his master (Gen 39:4), but there was a reason; he saw that what he did prospered. There was something in Joseph to invite that grace; but the grace of God communicated to us comes freely, freely; it is free grace, mere mercy; nothing in us to deserve such favours: no, it is all through the redemption that is in Jesus Christ. It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God's grace; for grace provided and accepted this vicarious satisfaction.

(2.) It is for the glory of his justice and righteousness (Rom 3:25, Rom 3:26): Whom God hath set forth to be a propitiation, etc. Note, [1.] Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilastērion , or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God, 1Jo 2:2. He is all in all in our reconciliation, not only the maker, but the matter of it - our priest, our sacrifice, our altar, our all. God was in Christ as in his mercy-seat, reconciling the world unto himself. [2.] God hath set him forth to be so. God, the party offended, makes the first overtures towards a reconciliation, appoints the days-man; proetheto - fore-ordained him to this, in the counsels of his love from eternity, appointed, anointed him to it, qualified him for it, and has exhibited him to a guilty world as their propitiation. See Mat 3:17, and Mat 17:5. [3.] That by faith in his blood we become interested in this propitiation. Christ is the propitiation; there is the healing plaster provided. Faith is the applying of this plaster to the wounded soul. And this faith in the business of justification hath a special regard to the blood of Christ, as that which made the atonement; for such was the divine appointment that without blood there should be no remission, and no blood but his would do it effectually. Here may be an allusion to the sprinkling of the blood of the sacrifices under the law, as Exo 24:8. Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling. [4.] That all who by faith are interested in this propitiation have the remission of their sins that are past. It was for this that Christ was set forth to be a propitiation, in order to remission, to which the reprieves of his patience and forbearance were a very encouraging preface. Through the forbearance of God. Divine patience has kept us out of hell, that we might have space to repent, and get to heaven. Some refer the sins that are past to the sins of the Old Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. Past through the forbearance of God. It is owing to the divine forbearance that we were not taken in the very act of sin. Several Greek copies make en tēanochē tou Theou - through the forbearance of God, to begin Rom 3:26, and they denote two precious fruits of Christ's merit and God's grace: - Remission: dia tēn paresin - for the remission; and reprieves: the forbearance of God. It is owing to the master's goodness and the dresser's mediation that barren trees are let alone in the vineyard; and in both God's righteousness is declared, in that without a mediator and a propitiation he would not only not pardon, but not so much as forbear, not spare a moment; it is owning to Christ that there is ever a sinner on this side hell. [5.] That God does in all this declare his righteousness. This he insists upon with a great deal of emphasis: To declare, I say, at this time his righteousness. It is repeated, as that which has in it something surprising. He declares his righteousness, First, In the propitiation itself. Never was there such a demonstration of the justice and holiness of God as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did not spare him, because he had made himself sin for us, 2Co 5:21. The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa 53:10. Secondly, In the pardon upon that propitiation; so it follows, by way of explication: That he might be just, and the justifier of him that believeth. Mercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satisfaction that Christ by dying made to his justice for them. It would not comport with his justice to demand the debt of the principal when the surety has paid it and he has accepted that payment in full satisfaction. See 1Jo 1:9. He is just, that is, faithful to his word.

(3.) It is for God's glory; for boasting is thus excluded, Rom 3:27. God will have the great work of the justification and salvation of sinners carried on from first to last in such a way as to exclude boasting, that no flesh may glory in his presence, 1Co 1:29-31. Now, if justification were by the works of the law, boasting would not be excluded. How should it? If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, that is, the way of justification by faith, doth for ever exclude boasting; for faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified. Observe, He speaks of the law of faith. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting.

From all this he draws this conclusion (Rom 3:28): That a man is justified by faith without the deeds of the law.

III. In the close of the chapter he shows the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also; for he had said (Rom 3:22) that there is no difference: and as to this, 1. He asserts and proves it (Rom 3:29): Is he the God of the Jews only? He argues from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the children of men in a condition eternally desperate? This would by no means agree with the idea we have of the divine goodness, for his tender mercies are over all his works; therefore it is one God of grace that justifies the circumcision by faith, and the uncircumcision through faith, that is, both in one and the same way. However the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than between by and through, that is, no difference at all. 2. He obviates an objection (Rom 3:31), as if this doctrine did nullify the law, which they knew came from God: "No,"says he, "though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law."Let those consider this who deny the obligation of the moral law on believers.

Barclay: Rom 3:1-8

Here Paul is arguing in the closest and the most difficult way. It will make it easier to understand if we remember that he is carrying on an argument with an imaginary objector. The argument stated in full would run something like this.

The objector: The result of all that you have been saying is that there is no difference between Gentile and Jew and that they are in exactly the same position. Do you really mean that?

Paul: By no means.

The objector: What, then, is the difference?

Paul: For one thing, the Jew possesses what the Gentile never so directly possessed--the commandments of God.

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

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

The objector: Very well then! All you have done is to succeed in showing that my disobedience has given God an opportunity to demonstrate his righteousness. My infidelity has given God a marvellous opportunity to demonstrate his fidelity. My sin is, therefore, an excellent thing! It has given God a chance to show how good he is! I may have done evil, but good has come of it! You can't surely condemn a man for giving God a chance to show his justice!

Paul: An argument like that is beneath contempt! You have only to state it to see how intolerable it is!

When we disentangle this passage in this way, we see that there are in it certain basic thoughts of Paul in regard to the Jews.

(i) To the end of the day he believed the Jews to be in a special position in regard to God. That, in fact, is what they believed themselves. The difference was that Paul believed that their special position was one of special responsibility; the Jew believed it to be one of special privilege. What did Paul say that the Jew had been specially entrusted with? The oracles of God. What does he mean by that? The word he uses is logia (3048), the regular word in the Greek Old Testament for a special statement or pronouncement of God. Here it means The Ten Commandments. God entrusted the Jews with commandments, not privileges. He said to them, "You are a special people; therefore you must live a special life." He did not say, "You are a special people; therefore you can do what you like." He did say, "You are a special people; therefore you must do what I like." When Lord Dunsany came in safety through the 1914-18 war he tells us that he said to himself, "In some strange way I am still alive. I wonder what God means me to do with a life so specially spared?" That thought never struck the Jews. They never could grasp the fact that God's special choice was for special duty.

(ii) All through his writings there are three basic facts in Paul's mind about the Jews. They occur in embryo here; and they are in fact the three thoughts that it takes this whole letter to work out. We must note that he does not place all the Jews under the one condemnation. He puts it in this way: "What if some of them were unfaithful?"

(a) He was quite sure that God was justified in condemning the Jews. They had their special place and their special promises; and that very fact made their condemnation all the greater. Responsibility is always the obverse of privilege. The more opportunity a man has to do right, the greater his condemnation if he does wrong.

(b) But not all of them were unfaithful. Paul never forgot the faithful remnant; and he was quite sure that that faithful remnant--however small it was in numbers--was the true Jewish race. The others had lost their privileges and were under condemnation. They were no longer Jews at all. The remnant was the real nation.

© Paul was always sure that God's rejection of Israel was not final. Because of this rejection, a door was opened to the Gentiles; and, in the end, the Gentiles would bring the Jews back within the fold, and Gentile and Jew would be one in Christ. The tragedy of the Jew was that the great task of world evangelization that he might have had, and was designed to have, was refused by him. It was therefore given to the Gentiles, and God's plan was, as it were, reversed, and it was not, as it should have been, the Jew who evangelized the Gentile, but the Gentile who evangelized the Jew--a process which is still going on.

Further, this passage contains two great universal human truths.

(i) The root of all sin is disobedience. The root of the Jew's sin was disobedience to the known law of God. As Milton wrote, it was "man's first disobedience" which was responsible for paradise lost. When pride sets tip the will of man against the will of God, there is sin. If there were no disobedience, there would be no sin.

(ii) Once a man has sinned, he displays an amazing ingenuity in justifying his sin. Here we come across an argument that reappears again and again in religious thought, the argument that sin gives God a chance to show at once his justice and his mercy and is therefore a good thing. It is a twisted argument. One might as well argue--it would, in fact, be the same argument--that it is a good thing to break a person's heart, because it gives him a chance to show how much he loves you. When a man sins, the need is not for ingenuity to justify his sin, but for humility to confess it in penitence and in shame.

Barclay: Rom 3:9-18

In the last passage Paul had insisted that, in spite of everything, the Jew had a special position in the economy of God. Not unnaturally the Jewish objector then asks if that means that the Jews are out ahead of other peoples. Paul's answer is that Jew and Gentile alike, so long as they are without Christ, are under the dominion of sin. The Greek phrase that he uses for under sin is very suggestive, hupo (5259) hamartian (266). In this sense hupo (5259) means in the power of, under the authority of. In Mat 8:9the centurion says: "I have soldiers hupo (5259) emauton (1683), under me." That is, I have soldiers under my command. A schoolboy is hupo (5259) paidagogon (3807), under the direction of the slave who is in control of him. A slave is hupo (5259) zugon (2218), under the yoke of his master. In the Christless state a man is under the control of sin, and helpless to escape from it.

There is one other interesting word in this passage. It is the word in Rom 3:12which we have translated. "They have gone bad." The word is achreioo (889), which literally means to render useless. One of its uses is of milk that has gone sour. Human nature without Christ is a soured and useless thing.

We see Paul doing here what Jewish Rabbis customarily did. In Rom 3:10-18he has strung together a collection of Old Testament texts. He is not quoting accurately, because he is quoting from memory, but he includes quotations from Psa 14:1-3; Psa 5:9; Psa 140:3; Psa 10:7; Isa 59:7-8; Psa 36:1. It was a very common method of Rabbinic preaching to string texts together like this. It was called charaz (see charuwz, 02737), which literally means stringing pearls.

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

No one saw so clearly the evil of human nature as Paul did; but it must always be noted that the evil of human nature was to him, not a call to hopelessness, but a challenge to hope. When we say that Paul believed in original sin and the depravity of human nature, we must never take that to mean that he despaired of human nature or looked on it with cynical contempt. Once, when William Jay of Bath was an old man, he said: "My memory is failing, but there are two things that I never forget--that I am a great sinner and that Jesus Christ is a great Saviour."

Paul never underrated the sin of man and he never underrated the redeeming power of Jesus Christ. Once, when he was a young man, William Roby, the great Lancashire Independent, was preaching at Malvern. His lack of success drove him to despair, and he wished to leave the work. Then came a seasonable reproof from a certain Mr Moody, who asked him, "Are they, then, too bad to be saved?" The challenge sent William Roby back to his work. Paul believed men without Christ to be bad, but he never believed them too bad to be saved. He was confident that what Christ had done for him Christ could do for any man.

Barclay: Rom 3:19-26

Here again is a passage which is not easy to understand, but which is full of riches when its true meaning is grasped. Let us see if we can penetrate to the basic truth behind it.

The supreme problem of life is, How can a man get into a right relationship with God? How can he feel at peace with God? How can he escape the feeling of estrangement and fear in the presence of God? The religion of Judaism answered: "A man can attain to a right relationship with God by keeping meticulously all that the law lays down." But to say that is simply to say that there is no possibility of any man ever attaining to a right relationship with God, for no man ever can keep every commandment of the law.

"Not the labours of my hands

Can fulfil thy law's demands."

What then is the use of the law? It is that it makes a man aware of sin. It is only when a man knows the law and tries to satisfy it that he realizes he can never satisfy it. The law is designed to show a man his own weakness and his own sinfulness. Is a man then shut out from God? Far from it, because the way to God is not the way of law, but the way of grace; not the way of works, but the way of faith.

To show what he means Paul uses three metaphors.

(i) He uses a metaphor from the law courts which we call justification. This metaphor thinks of man on trial before God. The Greek word which is translated to justify is diakioun (1344). All Greek verbs which end in "-oun" mean, not to make someone something, but to treat, to reckon, to account him as something. If an innocent man appears before a judge then to treat him as innocent is to acquit him. But the point about a man's relationship to God is that he is utterly guilty, and yet God, in his amazing mercy, treats him, reckons him, accounts him as if he were innocent. That is what justification means.

When Paul says that "God justifies the ungodly," he means that God treats the ungodly as if he had been a good man. That is what shocked the Jews to the core of their being. To them to treat the bad man as if he was good was the sign of a wicked judge. "He who justifies the wicked is an abomination to the Lord" (Pro 17:15). "I will not acquit the wicked" (Exo 23:7). But Paul says that is precisely what God does.

How can I know that God is like that? I know because Jesus said so. He came to tell us that God loves us, bad as we are. He came to tell us that, although we are sinners, we are still dear to God. When we discover that and believe it, it changes our whole relationship to God. We are conscious of our sin, but we are no longer in terror and no longer estranged. Penitent and brokenhearted we come to God, like a sorry child coming to his mother, and we know that the God we come to is love.

That is what justification by faith in Jesus Christ means. It means that we are in a right relationship with God because we believe with all our hearts that what Jesus told us about God is true. We are no longer terrorized strangers from an angry God. We are children, erring children, trusting in their Father's love for forgiveness. And we could never have found that right relationship with God, if Jesus had not come to live and to die to tell us how wonderfully he loves us.

(ii) Paul uses a metaphor from sacrifice. He says of Jesus that God put him forward as one who can win forgiveness for our sins.

The Greek word that Paul uses to describe Jesus is hilasterion (2435). This comes from a verb which means to propitiate. It is a verb which has to do with sacrifice. Under the old system, when a man broke the law, he brought to God a sacrifice. His aim was that the sacrifice should turn aside the punishment that should fall upon him. To put it in another way--a man sinned; that sin put him at once in a wrong relationship with God; to get back into the right relationship he offered his sacrifice.

But it was human experience that an animal sacrifice failed entirely to do that. "Thou hast no delight in sacrifice; were I to give a burnt offering, thou wouldst not be pleased" (Psa 51:16). "With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?" (Mic 6:6-7.) Instinctively men felt that, once they had sinned, the paraphernalia of earthly sacrifice could not put matters right.

So Paul says, "Jesus Christ, by his life of obedience and his death of love, made the one sacrifice to God which really and truly atones for sin." He insists that what happened on the Cross opens the door back to a right relationship with God, a door which every other sacrifice is powerless to open.

(iii) Paul uses a metaphor from slavery. He speaks of the deliverance wrought through Jesus Christ. The word is apolutrosis (629). It means a ransoming, a redeeming, a liberating. It means that man was in the power of sin, and that Jesus Christ alone could free him from it.

Finally, Paul says of God that he did all this because he is just, and accepts as just all who believe in Jesus. Paul never said a more startling thing than this. Bengel called it "the supreme paradox of the gospel." Think what it means. It means that God is just and accepts the sinner as a just man. The natural thing to say would be, "God is just, and, therefore, condemns the sinner as a criminal." But here we have the great paradox--God is just, and somehow, in that incredible, miraculous grace that Jesus came to bring to men, he accepts the sinner, not as a criminal, but as a son whom he still loves.

What is the essence of all this? Where is the difference between it and the old way of the law? The basic difference is this--the way of obedience to the law is concerned with what a man can do for himself; the way of grace is concerned with what God can do, and has done, for him. Paul is insisting that nothing we can ever do can win for us the forgiveness of God; only what God has done for us can win that; therefore the way to a right relationship with God lies, not in a frenzied, desperate, doomed attempt to win acquittal by our performance; it lies in the humble, penitent acceptance of the love and the grace which God offers us in Jesus Christ.

Barclay: Rom 3:27-31

Paul deals with three points here.

(i) If the way to God is the way of faith and of acceptance, then all boasting in human achievement is gone. There was a certain kind of Judaism which kept a kind of profit and loss account with God. In the end a man often came to a frame of mind in which he rather held that God was in his debt. Paul's position was that every man is a sinner and God's debtor, that no man could ever put himself back into a right relationship with God through his own efforts and that grounds for self-satisfaction and boasting in one's own achievement no longer exist.

(ii) But, a Jew might answer, that might be well enough for a Gentile who never knew the law, but what about Jews who do know it? Paul's answer was to turn them to the sentence which is the basis of the Jewish creed, the sentence with which every synagogue service always began and still begins. "Hear, O Israel, the Lord our God is one God" (Deu 6:4). There is not one God for the Gentiles and another for the Jews. God is one. The way to him is the same for Gentile and Jew. It is not the way of human achievement; it is the way of trusting and accepting faith.

(iii) But, says the Jew, does this mean an end of all law? We might have expected Paul to say, "Yes." In point of fact he says, "No." He says that, in fact, it strengthens the law. He means this. Up to this time the Jew had tried to be a good man and keep the commandments because he was afraid of God, and was terrified of the punishment that breaches of the law would bring. That day has for ever gone. But what has taken its place is the love of God Now a man must try to be good and keep God's law, not because he fears God's punishment, but because he feels that he must strive to deserve that amazing love. He strives for goodness, not because he is afraid of God, but because he loves him. He knows now that sin is not so much breaking God's law as it is breaking God's heart, and, therefore, it is doubly terrible.

Take a human analogy. Many a man is tempted to do a wrong thing, and does not do it. It is not so much that he fears the law. He would not greatly care if he were fined, or even imprisoned. What keeps him right is the simple fact that he could not meet the sorrow that would be seen in the eyes of the one who loves him if he made shipwreck of his life. It is not the law of fear but the law of love which keeps him right. It must be that way with us and God. We are rid forever of the terror of God, but that is no reason for doing as we like. We can never again do as we like for we are now for ever constrained to goodness by the law of love; and that law is far stronger than ever the law of fear can be.

Constable: Rom 1:18--3:21

II. THE NEED FOR GOD'S RIGHTEOUSNESS 1:18--3:20

Paul began his explanation of the gospel by demonstrating that there is a universal need for it. Every human being needs to trust in Jesus Christ because everyone lacks the righteousness that God requires before He will accept us.

"Paul implicitly acknowledges that 1:18-3:20 is an interruption in his exposition of the righteousness of God by reprising 1:17 in 3:21 . . . Some think that the revelation of God's wrath' is a product of the preaching of the gospel, so that 1:18-3:20 is as much gospel' as is 3:21-4:25 . . . But, although Paul clearly considers warning about judgment to come to be related to his preaching of the gospel (2:16), his generally positive use of gospel' language forbids us from considering God's wrath and judgment to be part of the gospel.

"We must consider 1:18-3:20 as a preparation for, rather than as part of, Paul's exposition of the gospel of God's righteousness."³⁸

Constable: Rom 2:1--3:9

B. The need of good people 2:1-3:8

In the previous section (1:18-32), Paul showed mankind condemned for its refusal to respond appropriately to general revelation. In this one (2:1-3:8), His subject is more man's failure to respond to special revelation. Since the Jews had more knowledge of this revelation than the Gentiles, they are primarily in view. As in the previous section, specific accusations follow general terms for sin (cf. 1:18 with 1:23, 26-32; and 2:1-16 with 2:17-29).

Paul addressed those people who considered themselves exceptions to humankind's general sinfulness in this section of the epistle. Obviously many people could say in his day, and still more say in ours, that they are not as bad as the people Paul described in chapter 1. The writer dealt with this objection more generally in verses 1-16 and more specifically about Jewish objectors in verses 17-29.

"Paul has still his statement in view, that the Gospel is the only power of God for salvation, and nothing to be ashamed of. If Judaism can save men, the Gospel is an impertinence; hence the radical failure of the Jew must be shown."⁶⁰

"In chap. 2 . . . it is the second person singular, you,' that Paul uses in making his accusation (2:1-5, 17-29). This does not mean that Paul is now accusing his readers of these things; were he to do that, the second person plural would have been needed. Rather, Paul utilizes here, and sporadically throughout the letter, a literary style called diatribe. Diatribe style, which is attested in several ancient authors as well as elsewhere in the NT (e.g., James), uses the literary device of an imaginary dialogue with a student or opponent. Elements of this style include frequent questions, posed by the author to his conversation partner or by the conversation partner, emphatic rejections of possible objections to a line of argument using me genoito (May it never be!'), and the direct address of one's conversation partner or opponent."⁶¹

Constable: Rom 3:1-8

3. Answers to objections 3:1-8

In chapter 2 Paul showed that God's judgment of all people rests on character rather than ceremony. He put the Jew on the same level as the Gentile regarding standing before God. Still God Himself made a distinction between Jews and Gentiles. In 3:1-8, Paul dealt with that apparent inconsistency. He did this so there would be no question in the minds of his Jewish audience that they were guilty before God and needed to trust in Jesus Christ. The passage affirms the continuing faithfulness of God to His covenant people but clarifies that His faithfulness in no way precludes His judging sinful Jews.

"In thus allowing the Roman Christians to listen in' on this dialogue, Paul warns his mainly Gentile audience that they should not interpret the leveling of distinctions between Jew and Gentile in terms of God's judgment and salvation as the canceling of all the privileges of Israel."⁷⁹

3:1-2 Paul asked four rhetorical questions in this section (vv. 1-8), questions that could have been in the mind of a Jewish objector. Probably Paul was simple posing these questions and objections to himself to clarify his view for his readers. "Then what" (Gr. ti oun) appears in Romans to raise questions about what Paul has taught to advance his argument (cf. 3:9; 4:1; 6:1, 15; 7:7; 8:31; 9:14, 19, 30; 11:7).

We could paraphrase the first question as follows. If Jews and Gentiles are both guilty before God, what advantage is there in being a Jew? Particularly what advantage is there in being circumcised? The Old Testament regarded being a Jew and circumcision as privileges.

There are many advantages to being a circumcised Jew. Paul only gave the most important one here (v. 2), but later he referred to others (9:4-5). The phrase "oracles of God" refers to special revelation. The word "oracles" (Gr. logia) stresses the fact that the Old Testament, and the Mosaic Law in particular, was the very utterance of God preserved and handed down by earlier generations (cf. Acts. 7:38; Heb. 5:12; 1 Pet. 4:11).⁸⁰ "Entrusted" highlights Israel's responsibility to guard and to propagate what she had received as a treasure.

3:3-4 Paul's second question was this. God will not forsake His promises to bless the nation since some of the Israelites proved unfaithful will He? The objection Paul voiced calls attention to the promises God had given Israel in the Old Testament covenants. These too constituted an advantage for the Jews.

By referring to the unbelief of the Jews (v. 3) Paul was looking at the root of their unfaithfulness to God. Of the generation that received the law at Sinai, for example, only two adults proved faithful, Caleb and Joshua. Still God brought the whole nation into Canaan as He had promised, though the unbelieving generation died in the wilderness.

Paul agreed. God would remain "true" (true to His word, reliable, trustworthy) to bless Israel as He had promised (v. 4). God would even be faithful if everyone else proved unfaithful, not just if some proved unfaithful. Paul cited David's testimony to God's faithfulness after David's own unfaithfulness as historic support.

3:5-6 The third question connects with David's situation (v. 4). Since the Jews' failings set off God's righteousness more sharply by contrast, might not God deal more graciously with the Jews in His judgment of them? Surely He would not be unrighteous in failing to take that into consideration, would He?

Evidently Paul felt constrained to explain that he was "speaking in human terms" or "using a human argument" because he, representing an objector, had suggested that God was unjust. Paul did not want his readers to conclude that he really thought God was unfaithful to His own person and word. He was just saying that for the sake of the argument.

"It [the technical term I am speaking in human terms'] constitutes an apology for a statement which, but for the apology, would be too bold, almost blasphemous."⁸¹

Paul's answer was this. God will not show favoritism to the Jews even though by their unfaithfulness they glorify the faithfulness of God. If He did so, He would be partial and not qualified to sit in judgment on humankind.

3:7-8 The fourth question is very similar to the third. Perhaps Paul raised it as a response to his immediately preceding answer (v. 6). It clarifies the folly of the idea expressed in the third question. What an objector might really be saying in question three comes out in question four. If my lying, for example, glorifies God by showing Him to be the only perfectly truthful person, why does God punish me for lying? Paul had been stressing reality and priorities in chapter 2. This objection gets down to that level. If circumcision is of secondary importance compared to perfect obedience to God, is not sinning of secondary importance to glorifying God?

Paul's reply was that in spite of accusations to the contrary he had not taught that the end justifies the means. Circumcision was secondary, but it was not sinful. God will not overlook sin, though He will overlook uncircumcision (2:26-29). If anyone thinks that God should overlook his sinning because in a sense it glorifies God, that person deserves condemnation (v. 8). Paul implied that this objection is so absurd that it is not worth entertaining.

In verses 1-8 Paul raised and answered four objections that a Jew might have offered to squirm out from under the guilty verdict Paul had pronounced on him in chapter 2. The essential objections are as follows.

1. The Jews are a privileged people (vv. 1-2).

2. God will remain faithful to the Jews despite their unfaithfulness to Him (vv. 3-4).

3. God will be merciful since the Jews' failings have magnified God's righteousness.

4. God will overlook the Jews' sins since they contribute to the glory of God.

Self-righteous people still raise these objections. Some people assume that because God has blessed them He will not condemn them. Some believe the character of God prohibits His condemning them. Some think that even though they have sinned God will be merciful and not condemn them. Some feel that since everything we do glorifies God in some way God would be unjust to condemn them.

"Thousands of so-called church-members' not only have never been brought under real conviction of sin and guilt and personal danger, but rise in anger like the Jews of Paul's day when one preaches their danger directly to them!"⁸²

Constable: Rom 3:9-20

C. The guilt of all humanity 3:9-20

Having now proven all people, Jews and Gentiles, under God's wrath Paul drove the final nail in mankind's spiritual coffin by citing Scriptural proof.

3:9 The phrase "What then?" introduces a conclusion to the argument that all people are guilty before God. Paul identified himself with the Jews about whom he had recently been speaking. Jews are not better (more obedient) than Gentiles even though they received greater privileges from God. Being "under sin" means being under its domination and condemnation.

". . . the problem with people is not just that they commit sins; their problem is that they are enslaved to sin."⁸³

3:10-18 Paul was writing to a primarily Gentile congregation so he concluded rather than began his argument with an appeal to Scripture.⁸⁴ The collection of passages Paul used both affirmed the universality of sin (vv. 10-12) and showed its pervasive inroads into all areas of individual and corporate life (vv. 13-18).

In verses 10-12 statement of the universality of sin opens and closes the passage. Sin has affected human intellect, emotions, and volition. Note the repetition of "none" as well as "all" and "not even one," all universal terms. In verses 13-18 Paul described the words (vv. 13-14), acts (vv. 15-17), and attitudes (v. 18) of man as tainted by sin.

This passage is one of the most forceful in Scripture that deals with the total depravity of man. Total depravity does not mean that every person is as bad as he or she could be. It means that sin has affected every part of his or her being and consequently there is nothing anyone can do to commend himself or herself to a holy God.

"Depravity means that man fails the test of pleasing God. He [sic] denotes his unmeritoriousness in God's sight. This failure is total in that (a) it affects all aspects of man's being, and (b) it affects all people."⁸⁵

The statement that "there is none who seeks after God" (v. 11) means that no one seeks God without God prompting him or her to do so (cf. John 6:44-46). It does not mean that people are constitutionally incapable of seeking God. People can and should seek God (Acts 17:26-27), and they are responsible for not doing so.

"Paul's portrayal of the unrighteous person may seem overly pessimistic to many contemporaries. After all, do we not all know certain individuals who live rather exemplary lives apart from Christ? Certainly they do not fit the description just laid out. Although it may be true that many of our acquaintances are not as outwardly wicked as the litany would suggest, we must remember that they are also benefactors of a civilization deeply influenced by a pervasive Judeo-Christian ethic. Take away the beneficent influence of Christian social ethics and their social behavior would be considerably different."⁸⁶

Verse 18 concludes the quotations by giving the root problem (cf. 1:18-32).

"It is no kindness, but a terrible wrong, to hide from a criminal the sentence that must surely overtake him unless pardoned; for a physician to conceal from a patient a cancer that will destroy him unless quickly removed; for one acquainted with the hidden pitfalls of a path he beholds someone taking, not to warn him of his danger!"⁸⁷

3:19-20 Paul added that whatever the law, here the Old Testament, says it addresses to those involved in it, namely all the Jews. He wrote this to take the ground out from under a Jewish reader who might try to say that the passages just quoted refer only to the godless. The result of its condemnation is that no one will be able to open his mouth in his own defense (cf. Rev. 20:11-14). "All the world" describes all of humanity again.

"Probably Paul is using an implicit from the greater to the lesser' argument: if Jews, God's chosen people, cannot be excluded from the scope of sin's tyranny, then it surely follows that Gentiles, who have no claim on God's favor, are also guilty."⁸⁸

The purpose of the law was not to provide people with a series of steps that would lead them to heaven. It was to expose their inability to merit heaven (Gal. 3:24). Jesus had previously said that no one carries out the law completely (John 7:19). Paul had more to say about the works of the law (i.e., works done in obedience to the law, good works) in Romans (cf. Gal. 2:16; 3:2, 5, 9-10). If someone breaks only one law, he or she is a lawbreaker. The law is similar to a chain. If someone breaks even one link, the chain cannot save. If someone wants to earn God's commendation of being perfectly righteous, he or she must obey God's law perfectly (cf. Matt. 5:48). It is impossible therefore to earn justification (a righteous verdict) by performing the works that God's law requires.⁸⁹ Verse 20 probably serves to confirm human accountability rather than giving a reason for it.⁹⁰

Every human being needs the gospel because everyone is a sinner and is under God's condemnation. In this first major section of Romans (1:18-3:20), Paul proved the universal sinfulness of humankind. He first showed the need of all people generally (1:18-32). Then he dealt with the sinfulness of self-righteous people particularly (2:1-3:8). He set forth three principles by which God judges (2:1-16), proved the guilt of Jews, God's chosen people (2:17-29), and answered four objections Jews could offer to his argument (3:1-8). Then he concluded by showing that the Old Testament also taught the depravity of every human being (3:9-20).

Constable: Rom 3:21--6:1

III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21

In beginning the next section of his argument Paul returned to the major subject of this epistle, the righteousness of God (v. 21; cf. 1:17). He also repeated the need for faith (v. 22; cf. 1:16) and summarized his point that everyone is guilty before God (v. 22; cf. 1:18-3:20). This brief recapitulation introduces his explanation of the salvation that God provides for guilty sinners that follows.

"The first main division of the epistle forms a powerful negative argument for the second, and was evidently so intended. Since man is a sinner with no help in himself and none in the law, what is left to him but to look to the mercy of God? . . . In a court of justice it is only after every defense has failed and the law itself has been shown to be broken, it is only at this point that the appeal is made to the judge for his clemency. The epistle has brought us to such a point."⁹¹

Constable: Rom 3:21-26

A. The description of justification 3:21-26

Paul began by explaining the concept of justification.⁹²

"We now come to the unfolding of that word which Paul in Chapter One declares to be the very heart of the gospel . . ."⁹³

3:21 The "righteousness of God" here refers to God's method of bringing people into right relationship with Himself. His method is apart from Law (cf. v. 20). The definite article before "Law" is absent in the Greek text, though it probably refers to the Mosaic Law. Moreover it "has been manifested" (perfect tense in Greek, "stands manifested"), namely through the coming of Jesus Christ. The Old Testament revealed that this would be God's method even before He appeared. The reference to the Old Testament as the law and the prophets, two major sections of the Hebrew Bible, prepares the way for chapter 4. There Paul discussed Abraham and David, two representatives of these sections of Scripture.

3:22 God's righteousness becomes man's possession and begins to operate in his life through faith in Jesus Christ (v. 28; cf. Gal. 2:16; Mark 11:22).⁹⁴ Here Paul introduced the object of faith for the first time (cf. 1:16-17). He never said that people obtain salvation because of their faith in Christ, by the way. This would encourage the idea that our faith makes a contribution to our salvation and has some merit. Faith simply takes what God gives. It adds nothing to the gift.

"Faith . . . plays a double part in justification. It is the disposition which God accepts, and which He imputes as righteousness; and it is at the same time the instrument whereby every one may appropriate for his own personal advantage this righteousness of faith."⁹⁵

Many writers have described faith as the hand of the heart. It does no work to earn salvation but only accepts a gift that someone else provides.

"The righteousness of God is not put upon' any one. That is a Romish idea,--still held, alas, among Protestants who cannot escape the conception of righteousness as a something bestowed upon us, rather than a Divine reckoning about us."⁹⁶

There is no distinction between Jews and Gentiles concerning their being "under sin" (v. 9). Likewise there is no distinction regarding the manner by which Jews and Gentiles obtain salvation. All receive salvation by faith.

3:23 All must come to God by faith in Jesus Christ because all have sinned and fallen short of (i.e., lack) God's glory (cf. Mark 10:21). The glory of God probably refers to the majesty of His person.⁹⁷ Sin separates people from fellowship with a holy God. We lack both the character of God and the fellowship of God because of sin.

3:24 "We now come to the greatest single verse in the entire Bible on the manner of justification by faith: We entreat you, study this verse. We have seen many a soul, upon understanding it, come into peace."⁹⁸

It is all who believe (v. 22), not all who have sinned (v. 23), who receive justification (v. 24).⁹⁹ Justification is an act, not a process. And it is something God does, not man.

As mentioned previously, justification is a forensic (legal) term. On the one hand it means to acquit (Exod. 23:7; Deut. 25:1; Acts 13:39). On the other positive side it means to declare righteous. It does not mean to make righteous.

"The word never means to make one righteous, or holy; but to account one righteous. Justification is not a change wrought by God in us, but a change of our relation to God."¹⁰⁰

Justification describes a person's status in the sight of the law, not the condition of his or her character. The condition of one's character and conduct is that with which sanctification deals.

"Do not confuse justification and sanctification. Sanctification is the process whereby God makes the believer more and more like Christ. Sanctification may change from day to day. Justification never changes. When the sinner trusts Christ, God declares him righteous, and that declaration will never be repealed. God looks on us and deals with us as though we had never sinned at all!"¹⁰¹

God, the judge, sees the justified sinner in Christ (i.e., in terms of his relation to His Son) with whom the Father is well pleased (8:1; cf. Phil. 3:8-9; 1 Cor. 1:30; 2 Cor. 5:21). Justification includes forgiveness but is larger than forgiveness.

"God declares that He reckons righteous the ungodly man who ceases from all works, and believes on Him (God), as the God who, on the ground of Christ's shed blood, justifies the ungodly' (4.5). He declares such an one righteous: reckoning to him all the absolute value of Christ's work,--of His expiating death, and of His resurrection, and placing him in Christ: where he is the righteousness of God: for Christ is that! . . .

"We do not need therefore a personal standing' before God at all. This is the perpetual struggle of legalistic theology,--to state how we can have a standing' before God. But to maintain this is still to think of us as separate from Christ (instead of dead and risen with Him), and needing such a standing.' But if we are in Christ in such an absolute way that Christ Himself has been made unto us righteousness, we are immediately relieved from the need of having any standing.' Christ is our standing, Christ Himself! And Christ being the righteousness of God, we, being thus utterly and vitally in Christ before God, have no other place but in Him. We are the righteousness of God in Christ.'"¹⁰²

God bestows justification freely as a gift. The basis for His giving it is His own grace, not anything in the sinner.

"

Grace

means pure unrecompensed kindness and favor."¹⁰³

Grace (Gr. charis) is the basis for joy (chara), and it leads to thanksgiving (eucharistia).

The redemption that is in (i.e., came by) Christ Jesus is the means God used to bring the gift of justification to human beings. The Greek word for redemption used here (apolutroseos) denotes a deliverance obtained by purchase (cf. Matt. 20:28; 1 Tim. 2:6; 1 Pet. 1:18; 1 Cor. 6:20; 7:23; Gal. 3:13). Everywhere in the New Testament this Greek word, when used metaphorically, refers to "deliverance effected through the death of Christ for the retributive wrath of a holy God and the merited penalty of sin . . ."¹⁰⁴

Paul's use of "Christ Jesus" rather than the normal "Jesus Christ" stresses the fact that God provided redemption by supplying the payment. That payment was the Messiah (Christ) promised in the Old Testament who was Jesus of Nazareth.

Though the question of who received the ransom price has divided scholars, Scripture is quite clear that Jesus Christ offered Himself as a sacrifice to God (Luke 23:46).

"Before you leave verse 24, apply it to yourself, if you are a believer. Say of yourself: God has declared me righteous without any cause in me, by His grace, through the redemption from sin's penalty that is in Christ Jesus.' It is the bold, believing use for ourselves of the Scripture we learn, that God desires; and not merely the knowledge of Scripture."¹⁰⁵

3:25 Paul stressed faith in this verse. Therefore we should probably understand his reference to the public display of Christ as being an allusion to His presentation in the gospel rather than to His crucifixion.

There are two possible meanings of "propitiation" (NASB) or "sacrifice of propitiation" (NIV). The Greek word (hilasterion) is an adjective that can substitute for a noun. It means having placating or expiating force.¹⁰⁶ It could refer to Jesus Christ as the place where God satisfied His wrath and removed our sins. This is the substantival usage translated "propitiation." In favor of this interpretation is the use of this Greek word to translate the mercy seat on the ark of the covenant (Exod. 25:17, LXX; Heb. 9:5). However, it seems more natural to take hilasterion as referring to Jesus Christ as the sacrifice that satisfied God's wrath and removed our sins. This is the normal adjectival use translated "sacrifice of atonement" (cf. 1 John 2:2; 4:10). Jesus Christ was the sacrifice, but the place where God made atonement was the Cross.

The translation "through faith in His blood" (NIV) correctly represents the word order in the Greek text. Paul elsewhere urged faith in the person of Jesus Christ (vv. 22, 26). Probably Paul mentioned His blood as representing His life poured out as a sacrifice of atonement instead of the person of Christ here to draw attention to what made His sacrifice atoning (cf. 5:9; Eph. 1:7; 2:13; Col. 1:20).¹⁰⁷

The full idea of the first part of the verse would then be this. God has publicly displayed Jesus Christ in the gospel as a sacrifice of atonement that satisfied God's wrath and removed our sins. His sacrifice becomes efficacious for those who trust in Him.

The antecedent of "this" (NASB) is the redemption (v. 24) God provided in Christ, as is clear in the NIV translation. Another reason God provided a sacrifice of atonement was to justify (declare righteous) God's own character (i.e., to vindicate Him). This was necessary because God had not finally dealt with sins committed before Jesus died. God had shown forbearance, not out of weakness or sentimentality but because He planned to provide a final sacrifice in the future, namely at the Cross.

"Passed over" (NASB) or "left . . . unfinished" (NIV) is not the same as "forgave." Two different though related Greek words describe these two ideas, paresis and aphesis respectively. God did not forgive the sins of Old Testament saints finally until Jesus died on the cross. The blood of the animal sacrifices of Judaism only covered them temporarily. God did not exact a full penalty for sin until Jesus died. It is as though the Old Testament believers who offered the sacrifices for the expiation of sin that the Mosaic Law required paid for those sins with a credit card. God accepted those sacrifices as a temporary payment. However the bill came due later, and Jesus Christ paid that off entirely.

3:26 This verse explains the significance of Jesus Christ's death since the Cross. It demonstrates God's righteousness, the subject of Romans, by showing that God is both just in His dealings with sin and the Justifier who provides righteous standing for the sinner. Note that it is only those who have faith in Jesus who stand justified.

Verses 21-26 constitute an excellent explanation of God's imputation of righteousness to believing sinners by describing justification. These verses contain "God's great statement of justification by faith."¹⁰⁸ To summarize, God can declare sinners righteous because Jesus Christ has paid the penalty for their sins by dying in their place. His death satisfied God's demands against sinners completely. Now God declares those who trust in Jesus Christ as their substitute righteous.

"Justification is the act of God whereby He declares the believing sinner righteous in Christ on the basis of the finished work of Christ on the cross."¹⁰⁹

". . . the direct exposition of the righteousness by faith ends with the twenty-sixth verse. If the epistle had ended there it would not have been incomplete. All the rest is a consideration of objections [and, I might add, implications], in which the further unfolding of the righteousness is only incidental."¹¹⁰

The characteristics of justification are that it is apart from the Law (v. 21), through faith in Christ (v. 22a), for all people (vv. 22b-23), by grace (v. 24), at great cost to God (vv. 24b-25), and in perfect justice (v. 26).¹¹¹

Constable: Rom 3:27-31

B. The defense of justification by faith alone 3:27-31

Having shown what justification is Paul went on to reaffirm that it is available only by faith. He proceeded to expound the great theological thesis of 3:21-26. Verses 27-31 state this theme, and chapter 4 elucidates and elaborates it.

3:27-28 There is no place for human boasting in this plan of salvation (cf. Eph. 2:8-9), though the Jews were inclined to boast because of their privileges (2:17, 23). The reason is that God's provision of salvation by faith springs from a different law than salvation by works does.

"One would think that the sinner would love to be forgiven at no cost. Unfortunately that is not the case. After all, sinners have their pride. They desperately want to claim some role in their own redemption."¹¹²

Salvation by works rests on keeping the Mosaic Law. This does not mean that the Mosaic Law required works for salvation but that those who hope to earn salvation by their works look to the Mosaic Law as what God requires. God's gift of salvation, however, rests on a different law (principle) that God has also ordained and revealed. This "law" is that salvation becomes ours by faith in Jesus Christ. Faith is what God requires, not works.

". . . He has sent His Son, who has borne sin for you. You do not look to Christ to do something to save you: He has done it at the cross. You simply receive God's testimony as true, setting your seal thereto. (I often quote I Timothy 1.15 to inquiring sinners: Christ Jesus came into the world to save sinners.' In response to my question, they confess that came' is in the past tense. Then I say, How sad that you and I were not there, so that He might have saved us, for He has now gone back to heaven!' This shuts them up to contemplate the work Christ finished when He was here; upon which work, and God's Word concerning it, sinners must rest: that is faith.) You rest in God's Word regarding Christ and His work for you. You rest in Christ's shed blood."¹¹³

3:29-30 Paul continued to appeal to his Jewish audience in these verses as in the former two. If justification is by the Law, God must be the God of the Jews only since God only gave the Law to the Jews. Paul's point was that there are not two ways of salvation, one for the Jews by works and the other for Gentiles by faith. This is only logical, he reasoned, since there is only one God who is the God of all humankind. Paul probably used two separate prepositions in verse 30 ("by," ek, and "through," dia) simply for literary variety.¹¹⁴ His point was that there is only one method of obtaining God's righteousness.¹¹⁵

3:31 Paul was not saying that the Law is valueless.¹¹⁶ Even though he believed in salvation by faith he saw the Law as having an important function. Probably Paul meant that its function is to convict people of their inability to gain acceptance with God by their own works (vv. 19-20).¹¹⁷ The Law is not something God has given people to obey so they can obtain righteousness. Man's inability to save himself required the provision of a Savior from God. The Law in a sense made Jesus Christ's death necessary (vv. 24-25).

The point of verses 27-31 is that justification must come to all people by faith alone. Paul clarified here that this fact excludes boasting (vv. 27-28). It is also logical in view of the sovereignty of God (vv. 29-30), and it does not vitiate the Mosaic Law (v. 31).

College: Rom 3:1-31

F. SUCH EQUAL TREATMENT OF JEWS AND GENTILES DOES NOT NULLIFY BUT RATHER MAGNIFIES

GOD'S RIGHTEOUSNESS (3:1-8)

This paragraph answers anticipated misunderstandings and objections especially from Jewish readers, objections growing out of the things said about the Jews in chapter 2, especially in vv. 25-29. Here Paul returns to a modified diatribe style, posing questions and disposing of them with answers that are emphatic and to the point. They are questions Paul (a former Pharisee) knows are bound to arise, or which perhaps have already been "flung at him" in earlier face-to-face discussions with his former brethren (Stott, 95).

The discussion begins with a question about the role of the Jews in God's plan (vv. 1-2), then quickly moves on to the issue of the character of God himself (vv. 3-4). The thought is that what Paul says about the Jews in chapter 2 seems to nullify the apparent Jewish privilege and exclusiveness enjoyed since Abraham's day, and this in turn calls into question the truthfulness and faithfulness of God. Paul's response leads to a series of somewhat frivolous questions which may be interpreted as one last desperate attempt at Jewish self-justification (vv. 5-8).

Paul deals with these issues very briefly, knowing that he will return to them in more detail in chapters 9-11.

3:1 What advantage, then, is there in being a Jew, or what value is there in circumcision? Here, as Dunn says (I:138), "The slightly agonized cry of Jewish self-identity responds in bewildered protest" to the teaching of chapter 2. The protester's thought is this: "If being a Jew gives us no advantage over the Gentiles on Judgment Day, then what's the big deal about being a Jew at all? Have we just been spinning our wheels for the last 2,000 years? Are the covenant and its special sign - circumcision - God's idea of a practical joke? Or is he just now changing his mind about the Jews? Is he going back on his word? What's the use of being a Jew, then?"

3:2 Paul's answer is brief: Much in every way! First of all, they have been entrusted with the very words of God. The Jews' basic problem was the assumption that their election to God's service gave them a kind of automatic pass to heaven. Chapter 2 shows that this was false. But here Paul explains that even though this was not the case, there were many great and glorious privileges shared by every person born into Abraham's covenant family, whether he will ultimately be saved or not. The Jews' advantage is "much in many a way" (Lard, 101).

How are we to understand "first of all"? Ordinarily the word "first" (prw'ton , prôton ) indicates the first of a series of events or the first item in a longer list, leading us to expect other items to follow. However, Paul mentions only this one advantage. This has caused some to interpret prôton to mean "first in importance, chiefly" (KJV; Calvin, 113). This seems inappropriate, though, since even what Paul mentions here could hardly exceed in importance the Jews' ultimate privilege of bringing the Messiah into the world (9:5). We conclude that Paul does intend to present a longer series of advantages, but decides not to list them at this point. He waits instead until 9:4-5.

The one advantage mentioned here is that the Jews "have been entrusted with the very words of God." It is important in this context to stress this point, even if reference to the others can be delayed until later. This is because of what Paul has just said about the Law of Moses in chapter 2, namely, that mere possession of this specially-revealed law was no basis for any Jew's personal salvation. Does this mean that the Jews' possession of God's special revelation was a trivial and inconsequential thing? No! On the contrary, it is a unique and glorious privilege, and one that is appropriately emphasized at this juncture.

What are the "very words of God" with which the Jews were entrusted? The Greek term is lovgion , ( logion ), used here in the plural with the definite article. (See also Acts 7:38; Heb 5:12; 1 Pet 4:11.) In classical Greek this term was used for divine utterances, or oracles supposedly spoken by the gods through their inspired messengers. This is surely the sense in which Paul is using it here to represent the inspired utterances of the true God. It is variously translated as "the oracles of God" (KJV, NEB, NASB, NRSV), "the words of God" (NAB), and "God's messages" (Phillips). It is basically equivalent to ho logos tou theou , "the word of God," and occurs in this sense often in the LXX, especially in Ps 119. The NIV translation is excellent. It is proper to understand it as referring to the entire written OT, the "Holy Scriptures" (1:2) as possessed by the Jews.

That ta logia tou theou is referring to the written OT is shown by Paul's assertion that these oracles were "entrusted" into the care of the Jews. Murray rightly says, "It is as Scripture that these oracles were committed to the Jews; only in this form could the Jews be said to have been entrusted with them" (I:93). To be entrusted with something means to be given possession of it in order to see that it is protected and put to proper use. That the Jews were "entrusted" with the OT means that God chose them to receive his special revelation in written form, and he charged them with being its guardians or custodians. They were God's chosen stewards of this exceedingly precious gift to mankind; they were "entrusted with the stewardship of safeguarding and preserving" it until the time for its fulfillment should come (Dunn, I:138).

To be entrusted with the oracles of God gave the Jews a privilege and an advantage that far surpassed anything enjoyed by the Gentiles, who knew the Creator and his law through general revelation only. (See Deut 4:8; Ps 147:19-20.) Because they had his special revelation also, the Jews knew God not just as Creator, Lawgiver, and Judge, but also as a loving Savior. They knew not only his law, but also his grace; and they had the blessed opportunity to believe in his promise of forgiveness.

Of special importance is the fact that the Jews knew God's intention to send a Messiah, a Redeemer. They possessed the many predictive prophecies of his coming, and they nurtured the hope for his appearing. Thus those who happened to be living at the time of his coming would be the first to know him and to have the opportunity to believe in him and receive his salvation (1:16). Who could ask for greater advantages than these?

3:3 But [w]hat if some did not have faith? Will their lack of faith nullify God's faithfulness? These questions reflect the fact that many if not most Jews did not in fact put their saving faith in God's gracious promises in Old Covenant times, and did not believe in their Messiah when he came. Some did have faith (and thus were true Jews in terms of 2:29), but most did not.

The words translated "did not have faith" and "lack of faith" can also mean "were unfaithful" and "unfaithfulness." Some (e.g., Dunn, I:131-132; Hendriksen, I:110) think the context favors the latter meaning. This would mean that (some) Jews were unfaithful to their covenant obligations; they were unfaithful to their duties as stewards of the oracles of God. However, others take these words in their more usual sense of "disbelieve" and "unbelief" (e.g., Cranfield, I:180; Murray, I:94). This latter view is preferred, since belief and unbelief are key themes in Romans.

The point is that the Jews through their stewardship of the logia of God had God's covenant promises all along, but many of them habitually, generation after generation, refused to put their heart's trust in these promises. Then when the prophecies and promises of the Messiah were fulfilled in Jesus Christ, many of Paul's Jewish contemporaries refused to believe in him.

This reality of Jewish unbelief raises the question or possible objection concerning God's faithfulness. Does the unbelief of some Jews mean that God's covenant purposes have failed? Does God's condemnation of the Jews who do not believe (strongly implied in the preceding chapters, especially in 1:5, 16; 2:28-29) mean that he is breaking his promise to them and thus proving to be unfaithful? As Morris (152) words the objection, "Since God has promised to bless his people, he must do this irrespective of what the Jews do"; otherwise he is not being faithful to his promise.

The word for God's "faithfulness" is pivsti" ( pistis ), which in reference to human beings can mean either faith or faithfulness. Since there is no legitimate sense in which God can be said to have faith, it is properly understood here as faithfulness. The word for "nullify" is katargevw , ( katargeô ), which has a strong meaning ("abolish, destroy"; see 1 Cor 6:13; 15:26; Eph 2:15), and a weaker meaning ("nullify, make ineffective, render powerless"; see 3:31; 4:14; 6:6). The latter is intended here, as the NIV has it.

The fact that Paul includes in this question the Greek particle mhv (mç ) shows that he expects a negative answer: "The unbelief of some Jews does not mean that God is unfaithful, does it?" Thus even before he gives his strong negative reply in v. 4, he shows what the answer will be. The sense of the verse as a whole, as Cranfield says (I:181), "is that it is unthinkable that God's faithfulness to his covenant with Israel should be rendered ineffective even by the Jews' unbelief."

3:4 Is God unfaithful? Not at all! This is Paul's first use of the strong negative expression, mhΙ gevnoito , (mç genoito ), literally, "May it not be!" It is usually translated with a strong English colloquialism, as in the NIV. This is an emphatic "No!" answer to the preceding question.

Let God be true, and every man a liar. The verb "be" is givnomai ( ginomai ), which usually means "to become." Since God's nature does not undergo change, we take this to mean, "Let it become evident or obvious that God is always true" (Lard, 102), or "Let God be recognized as true." God is always reliable, faithful and true to his word. He always keeps his promises, both for blessing and condemnation. Because of his very nature he cannot lie (Titus 1:2).

The NIV connects this clause to the next with the simple copulative, "and." This does not properly reflect the stated contrast. Instead it should read "though" (NASB), "although" (NRSV), "even though," or "even if." The idea is that we should always acknowledge that God is true, even if every human being turns out to be a liar (see Ps 116:11). This does not refer to some specific lie, such as the Jews' denial of Jesus' messiahship. It is rather a general principle about the susceptibility of all men to lying and unfaithfulness.

Paul then quotes the second half of Ps 51:4, following the Septuagint: As it is written: "So that you may be proved right when you speak and prevail when you judge." In the Psalm this statement follows David's confession of his sin with Bathsheba, "Against you, you only have I sinned and done what is evil in your sight . . . ." Why does the second half of the verse (quoted by Paul) begin with "so that"? Is David saying that the very purpose of his sin is to prove God to be true and just (Stott, 96)? Hardly. Rather, he is saying that the purpose of his confession is to prove that the sentence of condemnation God pronounced upon him (2 Sam 12:9-14) is justified (Hendriksen, I:111-112; Moo, I:198-199).

The word for "proved true" is dikaiovw (dikaioô ), usually translated "justified" (NASB) and a key word in the doctrine of salvation. Its use in this verse helps establish its precise meaning as "declared righteous" rather than "made righteous," since we cannot make God righteous though we can acknowledge and declare him to be righteous (see the parallel in Luke 7:29). "When you speak" is literally "in your words." In the Psalm David is saying that God cannot be faulted for his words of condemnation against him. Paul gives the statement a more general application, saying that whenever God speaks, he will be proved right and his words will be found true.

The last line in the verse is difficult, since the Hebrew for "judge" is active voice, while the LXX and Romans 3:4 appear to be passive. Thus the NIV (incorrectly) says, "when you judge," while the NASB says, "when Thou art judged." It is likely that neither is exactly correct, and that the verb (krivnesqai , krinesthai ) should be taken as being in the middle voice: "When you go to law" (Moo, I:187), "When you contend in a law-suit" (Cranfield, I:182). Thus the statement can apply both ways: God always prevails when he brings suit against another, as in the case of David; and he always prevails when someone brings suit against him, as his Jewish accusers are doing in this paragraph. As Bruce says (96), God always wins his case when he enters into judgment.

This verse has two main applications. First, we must not ignore its implications for the nature of God's word in general, and especially for the nature of the Bible. Because it is the Word of God, the Bible will always prove to be true. Critics are constantly taking God to court, as it were, accusing his word of containing errors. But they will always be proved wrong, and God's word will always be vindicated.

The more specific application is Paul's main point, that God's promises to Israel will be fulfilled even if every individual Jew is unfaithful to God. Even if every Jew rejects God and is condemned to hell, God will still be faithful and his covenant will be fulfilled. This is so because God's covenant purpose for Israel did not guarantee the salvation of individual Jews. The basic covenant promise was not to individuals as such, but to Israel as a nation . The promise was not that all Jews would be saved, but that through the nation the Messiah would come. God promised to bless and preserve the nation as a nation until the Messiah came, but not beyond that. (See GRe , 391-395.) This is exactly what he did, and thus he was true to his word and covenant in every way.

3:5 Beginning in this verse Paul sets forth and replies to several anticipated objections to (misunderstandings of, false inferences from) his point in 3:3-4, speaking from the standpoint of the Jewish objectors. Here is the first objection: But if our unrighteousness brings out God's righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? "Our unrighteousness" is the Jews' unbelief (v. 3), though the point would apply in principle to the sin and unbelief of all men (see 1:18). "God's righteousness" in this case is not the gift of righteousness of which 1:17 speaks, but God's own righteous character in contrast with the unrighteous character of sinners. To say that God is righteous means that his deeds are always consistent with his nature and his words ( GRe , 194-196). This includes much more than his faithfulness to his covenant promises, and is not limited to his promises to bless and deliver his people. It also means God is true to his holy nature and to the ensuing necessity for punishing unbelievers.

The objector suggests that our unrighteousness "brings out more clearly" God's righteousness. This is an implication from v. 4a, "Let God be true, and every man a liar." The idea is that every sin of man forms a dark background upon which the corresponding divine virtue shines forth in contrasting brilliance and glory. This is definitely true, but "what shall we say" about it? That is, what conclusions might we draw from this? The false inference suggested by the Jewish objector is this: "If our sin magnifies God's righteousness, this is to his advantage and glory, and thus he really ought to reward us rather than condemn us. And if this is so, then God's condemnation of us is really unjust."

This question seems to reflect the Jews' refusal to come to grips with the point Paul made in chapter 2, that sinful Jews cannot be saved simply by being Jews, contrary to their misguided assumptions. It is another futile effort to avoid God's judgment, and one that has no merit whatsoever. This is shown by the way Paul words the question. He again uses the particle mç , anticipating a negative answer: "We really can't say that God is unrighteous when he inflicts wrath, can we?" This reflects the fact that all sinners know in their hearts that they really do deserve God's wrath.

(I am using a human argument.) Paul is here making it clear that he is not speaking for himself or for the Holy Spirit, and that he regards the question as the product of faulty human thinking. His statement is "a parenthetic apology for having presented . . . a thought which is all too human in its weakness and folly," and it underlines his own repudiation of the thought (Cranfield, I:184).

3:6 Paul then gives his standard emphatic reply, Certainly not! (mç genoito ), and words a brief reason for this answer: If that were so, how could God judge the world? What is his point here? One possibility is that he is stating a reductio ad absurdum argument. That is, if we grant the objection in the case of the Jews, we would have to grant it in the case of everybody ("the world"), since everyone else's sins also cause God's righteousness to stand out all the more. But this is absurd, because we know there will be a judgment, and that the wicked will be condemned. (See Lard, 104.)

A better understanding is that Paul is saying the question is absurd simply because "to impugn God's justice is to undercut his competence to judge" (Stott, 97). An unjust God is simply not worthy of judging the world. This is why the fact "that God who shall judge the world is just is a fundamental certainty of all theological thinking" (Cranfield, I:185). Abraham sums up this intuition: "Will not the Judge of all the earth do right?" (Gen 18:25; see Job 34:17). Indeed, if God were not just and righteous, why would he even want to judge the world? Thus the objection is worthless.

3:7 But the objector persists: Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?" This is basically a restatement of the objection in v. 5, as if the debater just refuses to give up on this point. The contrast between God's truthfulness and man's lies (see v. 4) is representative of the general contrast between the holy God and sinful man. The argument is still the same as before: "How can it be fair for a man to be blamed for his falsehood, when it has actually redounded to God's glory?" (Cranfield, I:185). Morris' comment is to the point: "We sinners display incredible ingenuity when we try to justify ourselves" (161).

3:8 Verse 8 asks another question: Why not say . . . "Let us do evil that good may result"? This can be taken two ways. Some see it as the Jewish objector's continuation of the point he tries to make in v. 7, as he presses it to its logical and general conclusion. This, says Moo (I:194-195), is the best understanding of the word "and" (kaiΙ , kai ), which begins the verse, though untranslated by the NIV. One problem with this view is that it leaves the objection basically unanswered, unless v. 6 serves as a reply to both v. 5 and vv. 7-8a (Murray, I:99). This would be somewhat obscure, though. Moo says the very absurdity of the suggestion shows it does not deserve a reply (I:195).

It is better to take this question in another way, namely, as Paul's own question, in which he states the logical yet absurd outcome of both v. 5 and v. 7. Thus the objection in v. 7 does have a response, and this is it (Cranfield, I:187). The force of the question is this: "Well, if that [v. 7] is the case, then we might just as well say, 'Let us do evil that good may result' - which we all know is absolutely ridiculous." Again, the question begins with the particle mç , which implies a negative answer.

This question is basically a statement of the principle that "the end justifies the means." This verse is a repudiation of that principle.

Paul notes parenthetically that he himself was being accused of teaching this lie: as we are being slanderously reported as saying and as some claim that we say . . . . A clear presentation of the gospel of grace sounds so radical to most people that they may indeed assume it implies a kind of indifference to obedience. As far as Paul himself was concerned, "experience had shown that his proclamation of the gospel could be perverted in an antinomian direction" (Thielman, Paul , 176). Here Paul calls this accusation slander or blasphemy. In chapter 6 he discusses this inference in more detail and clearly shows it is not validly derived from the gospel.

Their condemnation is deserved. Of whom is Paul speaking? Perhaps those (the "some") who are slandering him, but more likely those who are pressing the absurd objection voiced in vv. 5 and 7 (Murray, I:98). It is not enough that Paul ridicules their view by showing its logical yet absurd end; now he turns his indignation upon the objectors themselves.

This is a fitting conclusion to this subsection (2:1-3:8). In chapter 2 Paul declares that the Jews are without excuse before God. They assumed their possession and knowledge of the Law of Moses, plus their physical descent from Abraham marked by circumcision, would be sufficient to save them in the final judgment. Paul says no: God will not be partial to the Jews. Anyone counting on law as his mode of salvation can be saved only by perfect obedience, and the Jews are sinners like everyone else. Therefore under law they stand condemned like everyone else. Their convoluted arguments (3:1-7) do nothing to alter this judgment. If anything, such twisted thinking only serves to demonstrate the fact that their condemnation is quite deserved. As Dunn paraphrases this last statement, "They deserve what's coming to them" (I:137).

III. 3:9-20 - UNIVERSAL SINFULNESS AND

HOPELESSNESS UNDER LAW

Paul's main point in the first main section of Romans is to show that no one can be saved by law or law-keeping. Only a perfect person can hope to be accepted by God under the law system. The sad fact is that no such person exists. Every person is a law-breaker and is thus without hope under law.

In the first two main points of this section Paul has dealt with the two alleged exceptions to this rule: the Gentiles, or those without special revelation (1:18-32); and the Jews, or those who do have special revelation (2:1-3:8). Now in this final point (3:9-20) he pulls all of this together and draws his intended conclusion. He reaffirms the reality of universal sinfulness (v. 9), provides OT confirmation of it (vv. 10-18), and stresses the impotence of law as the result of it (vv. 19-20).

3:9 What shall we conclude then? Literally, "What then?" The NIV rightly takes this short phrase as introducing the conclusion of this section. Are we any better? Not at all! This brief passage of three Greek words is very difficult and is open to several interpretations. Three questions must be answered. First, whom is Paul including in the "we"? Does he mean "we Jews"? This is the most common understanding, and is based on the probability that the whole previous section (2:1-3:8) refers particularly to the Jews. Several interpreters believe Paul means "we Christians," however. Cranfield says it means "we human beings in general" (I:147).

Second, what does the verb (proecovmeqa , proechometha ) mean? In the active voice it means "surpass, excel, be superior to, have an advantage, have a head start." But here it is either middle or passive voice. Seen as passive, it would mean, "Are we surpassed? Are we at a disadvantage?" Seen as middle, it would mean, "Are we trying to excuse ourselves? Are we trying to put forward a defense?" Another possibility is that it has a middle form but an active meaning: "Do we excel? Are we any better (off)? Do we have any advantage?"

Third, how should we interpret the negative phrase, ouj pavntw" (ou pantôs )? Some say it is an emphatic negative: "Not at all! Certainly not! By no means!" But the word order lends itself to another interpretation: "Not entirely," or "Not in every respect."

It is obvious that the above variables could be combined in many ways. E.g., "Do we human beings have any defense? None whatsoever!" "Are we Christians any better off than the Jews and Gentiles? Not at all!" "Are we Jews at a disadvantage, then, in light of 3:4-8? No, you are still no worse off than the Gentiles." "Do we Jews have an advantage, then? In light of 3:1-2, you have an advantage in one way, but not in every way." "Do we Jews have an advantage, then? None at all!"

The fact is that any of these views is compatible with Paul's main point; but in light of the context and the flow of his argument, either of the last two views is preferred. As the next sentence shows, in this whole section Paul has been using the two categories of Jews and Gentiles as inclusive of the entire human race. Of these two groups, Paul naturally identifies himself with the former. Also, a comparison seems to be in view, i.e., between the two groups. Thus: "Are we Jews any better off than the Gentiles?"

This query is stimulated by 3:1-2, where Paul affirms that the Jews have a great advantage over the Gentiles, especially in their possession of the oracles of God. Just so no one will misunderstand, Paul asks this question in v. 9 so that he can reemphasize the point made in chapter 2. That is, no matter what privileges the Jews may have enjoyed in relation to their unique role as the people through whom the Messiah would come, in reference to sin and judgment and their standing before God, they have no advantage whatsoever.

Paul's next sentence shows that this is the main point: We have already made the charge that Jews and Gentiles alike are all under sin. Thus the Jews have no "superior standing of righteousness" in the eyes of God (Hendriksen, I:120). With reference to sin and guilt the Jews are on the same level as the Gentiles. Paul has already made this charge against the Gentiles in 1:18-32 and against the Jews in 2:1-29.

"Made the charge" is a legal term that refers to the act of filing charges against someone, or accusing them before a court of law. He has charged both Jews and Greeks (used in the sense of non-Jews, or Gentiles) of being "under sin." To be "under sin" is more than just committing sins; it is more than just being a sinner. It means to be under the power and dominion of sin. Sin is thus represented as a slave master, "a power controlling man" (Cranfield, I:191); and sinners are seen as "helpless slaves to the power of sin" (Moo, I:204). See 6:16-22 for further reflection on this idea.

The main point of this summary statement is the emphasis on universality . Paul says " both Jews and Gentiles are all under sin," with no exceptions. As Dunn says, this "sums up the overall conclusion of 1:18-3:8" (I:148). Thus we have "Paul's own comment on his purpose in this section of his letter" (Moo, I:203). He will draw his final conclusion from this universality of sin in vv. 19-20.

3:10 In v. 9 Paul says he has "made the charge" that all are under sin. Now in vv. 10-18 he offers proof of this charge in the form of citations from Scripture: As it is written . These words introduce a "quotation-chain" (Hendriksen, I:121) of fourteen short and sharp statements from several places in the OT. The first six (vv. 10-12) are general affirmations of the sinfulness of all men. The next four (vv. 13-14) reinforce these general statements by emphasizing sins of the tongue, or the spoken word. The next three (vv. 15-17) zero in on sins of violent acts. The last one (v. 18) gives the root cause of all such sins.

The quotations are not verbatim but are usually quite close to the LXX and give the general meaning of the texts cited. In their original OT contexts some of these statements had a limited application, but Paul applies them to all people in general. It is especially significant that he applies them to the Jews as well as to the Gentiles, since a major "object of these citations is to prove the undoubted guilt of the Jews" (Lard, 108).

"There is no one righteous, not even one . . . ." (From Eccl 7:20; see Ps 14:1.) Here the word "righteous" (divkaio" , dikaios ) is used in its basic sense of "conforming to a norm." The norm to which every human being must conform is the law of God, in whatever form it is available and relevant to him. This text says that no one is righteous; no one has conformed to this norm; everyone has broken God's law; everyone has sinned (3:23). That is, no one is righteous in an absolute sense, in the sense of sinless perfection, which is the only way we could be accepted by God on the basis of our own righteousness. Thus the need for the gift of righteousness revealed and offered in the gospel (1:17).

3:11 "there is no one who understands . . . ." (From Ps 14:2; 53:2.) No creature can have infinite knowledge and know all possible truth about God. However, God gives every human being sufficient knowledge of himself and his law, even through general revelation (1:18-21; 2:14-15). This is the kind of understanding to which this texts refers. The problem is that no one receives this knowledge with a pure and open heart (Jer 17:9); hardness of heart leads to darkened understanding and willful ignorance (Eph 4:18). We tend to suppress the truth in favor of foolish and futile speculations (1:18, 21), and exchange truth for lies (1:25). This is a universal problem; everyone is guilty of it to some degree.

There is "no one who seeks God." (From Ps 14:2; 53:2.) Since "seeking for God" presupposes a state of separation from God, it is something only sinners need to do. But the sinner's guilt causes him to run away from God (v. 12) and attempt to hide from him (Gen 3:8; Rev 6:15-17). In the light of 1:21-25, we understand that even the many false religions of the world are not efforts to seek God, but efforts to escape from him (MacArthur, I:184). Thus if any are to be saved, God must take the initiative and seek sinners, which he does through special providence, special revelation, and the redeeming work of Jesus Christ (Luke 19:10).

3:12 "All have turned away" from God. (From Ps 14:3; 53:3.) As previously mentioned, it is characteristic of sinners to turn from God rather than toward him. The verb (ejkklivnw , ekklinô ) means to avoid or to deliberately turn away, not just to accidentally lose one's way (Morris, 167). See 16:17; 1 Pet 3:11. "We all, like sheep, have gone astray, each of us has turned to his own way" (Isa 53:6).

"they have together become worthless . . . ." (From Ps 14:3; 53:3.) As sinners, all have become unprofitable or useless. The Greek word translates a Hebrew word used to describe milk that has turned sour and thus cannot be used for its intended purpose. Likewise sinners have lost their usefulness and cannot fulfill their intended purpose of bringing glory to God. They are like milk that has turned sour, fruit that has rotted, or meat than has gone bad.

"there is no one who does good, not even one . . . ." (From Ps 14:1, 3; 53:1, 3.) "Good" here refers to acts of obedience to God and acts of kindness toward one's fellow men. This does not mean that no one ever does acts of goodness; it means that no one always does them. There is no one who does good, and only good. The universality of this indictment is underscored by the addition of "not even one." This is an appropriate way to end the series of six quotations that emphasize this universality.

3:13 "Their throats are open graves . . . ." (From Ps 5:9.) After a series of statements about the general sinfulness of mankind, Paul now begins to cite OT verses that refer to specific representative sins as illustrations of the general point. This citation is the first of four that focus on "the sinfulness of human speech" (Moo, I:206). A grave contains the rotting and putrid remains of a corpse; when it is opened, it emits a horrible stench. The sinner's throat (lavrugx , larynx ) is like this grave. When he opens it to speak, all sorts of ugly, rotten, obscene words pour forth. (See Eph 4:29.) This follows Jesus' specific teaching in Matt 12:34: "Out of the overflow of the heart the mouth speaks" (see Matt 12:35; 15:18-20). Nothing reveals the state of the heart more consistently than how a person talks. A rotten heart produces rotten speech.

"their tongues practice deceit." (From Ps 5:9.) This reads "They smoothed their tongues" in the Hebrew, says Robertson (345). That is, their speech is filled with smooth, oily talk, "the deceptive flatteries of those who intend evil" (Moo, I:206). In Scripture the tongue is commonly linked with speech and especially with lying and evil talk (see Prov 6:17; 12:19; Micah 6:12; Jas 1:26; 3:1-12).

"The poison of vipers is on their lips." (From Ps 140:3.) Understanding this to refer to the Egyptian cobra, Robertson says, "The poison of the asp lies in a bag under the lips" (345). This vivid analogy refers to those who use their words to destroy others, e.g., through lies, false accusations, slander, or gossip. Such words are like the poisonous venom of a snake.

3:14 "Their mouths are full of cursing and bitterness." (From Ps 10:7.) To curse someone is to verbally call for harm to befall him. It usually springs from a heart that is full of bitterness or hostility or anger toward that person. The sinner's heart is "full of" such bitter curses, i.e., it is not just an exception but is typical of his lifestyle in general.

Some have suggested that v. 13 refers to evil speech directed against mankind, while this verse refers to evil speech directed against God. There is no real basis for such limitations, though. The "cursing" mentioned here is likely directed toward both, though the context of Ps 10:7 particularly refers to harm done to others.

3:15 "Their feet are swift to shed blood . . . ." (From Isa 59:7.) This and the next two citations stress sinners' evil deeds, even to the point of shedding blood in violent assault and murder. Here the focus shifts from the organs of speech to the feet, the means of mobility by which a person is able to put his purposes into action. Being "swift" to shed blood suggests that such evil is carried out with eagerness and perverse delight.

3:16 "ruin and misery mark their ways . . . ." (From Isa 59:7.) This highlights the depravity of the sinner's heart by describing the wreckage he leaves in his wake. He pursues his selfish desires and purposes with no concern for others and without caring how he may be harming them. The picture is that of a village devastated by a killer hurricane that has passed through. "Ruin" describes the shattered wreckage itself; "misery" refers to the pain and suffering experienced by those over whom the sinner has run roughshod. "Wherever they go, they leave behind them a trail of destruction and misery" (Cranfield, I:195).

3:17 "and the way of peace they do not know." (From Isa 59:8.) "Peace" here is not primarily a state of inner peace, or peace with God. In line with the previous citations, it seems to be talking about peace and harmony among men, or human beings getting along with each other. Living in peace is something sinners do not know how to do, says Paul. Their way is "discord and strife" (Lard, 110).

3:18 "There is no fear of God before their eyes." (From Ps 36:1.) The "fear of God" in the sense of reverence and awe toward the Creator should be the most fundamental attitude of the human heart. The "fear of God" in the sense of terror and dread before the Lawgiver and Judge should be the most immediate effect of sin upon the sinner's heart. But this citation says the sinner is characteristically devoid of both.

"Before their eyes" probably means the eyes of the heart (see Eph 1:18), or the spiritual consciousness. The analogy is appropriate, because as Cranfield says, by his eyes "a man directs his steps. So to say that there is no fear of God before his eyes is a figurative way of saying that the fear of God has no part in directing his life, that God is left out of his reckoning, that he is a practical, whether or not he is a theoretical, atheist" (I:195). "To be destitute of the fear of God is to be godless, and no indictment could be more inclusive and decisive," says Murray (I:104-105). It is "the very essence of their sinfulness" (Cranfield, I:195), "the root error that gives rise to the manifold sins of humanity" (Moo, I:207). Thus this indictment is appropriate as the conclusion of the list of quotations used by Paul to prove the universal sinfulness of man.

The total picture of mankind drawn here is very dark and somber indeed. But while it shows that every knowing person is definitely under the power of sin (v. 9), it does not mean that all individuals are equally guilty of all the vices here named (the same as for the Gentiles in 1:18-32). Nor does it provide support for the Calvinist doctrine of total depravity contrary to the claims of Stott (101). This passage demonstrates the reality of depraved behavior and depraved hearts, to be sure, but there is nothing here to suggest that even the worst of sinners cannot be convicted by the gospel and respond to it in repentant faith (1:17; 10:17). That and that alone would be the essence of total depravity.

3:19 Now we know that whatever the law says, it says to those who are under the law. . . . This verse and the next are crucial, since they draw the conclusion toward which the whole first section has been pointing. Also, a right understanding of this first half of v. 19 is crucial for a proper understanding of the two verses as a whole.

"We know" does not specify a particular group; it is simply a way of introducing an item of common knowledge, a generally-accepted principle. It is equivalent to "everybody knows." In this context it means "Everyone who is spiritually informed knows."

What is it that everybody knows? That whatever "the law" says is relevant only to those who are subject to that law. This is a general principle and applies to every sort of jurisdiction, large or small. The ordinances of one local township apply only to those who live or visit there. The building codes of one county do not apply in other counties. The laws of the U.S.A. apply to everyone who is within its borders.

What law or jurisdiction does Paul have in mind here? Many will immediately think of the Law of Moses, since Paul is especially concerned to demonstrate the sinfulness of the Jews. But most commentators take him to mean the OT in general, since he has just quoted from the wisdom literature and the prophets. Indeed, the same phrase (without the definite article) is used in 2:12 to refer to the special revelation given to the Jews.

In my opinion, though, the term "law" in this verse and the next has an even broader scope than this. Because of the absolute, universal language used in these two verses, I believe it refers to God's law in a very general sense, including (1) the demands and judgments of the OT as it speaks to the Jews; (2) the requirements of the "work of the law" written on the hearts of all, including the Gentiles; and (3) the requirements for holy living revealed in the NT Scriptures. This view is supported by the contrasting phrase in 3:21, "apart from law." There "law" cannot be equated with either the Mosaic Law or the OT as such, since it is distinguished from "the Law and the Prophets" (i.e., the OT).

What, then, does it mean to be "under the law"? The phrase is actually ejn novmw/ , (en nomô , see 2:12), which means "in the law, within the law, within the sphere of the law" (see Moo, I:200). A similar phrase is uJpo novmon , ( hypo nomon ), literally "under the law" (6:14-15; 1 Cor 9:20; Gal 3:23; 4:4-5, 21; 5:18). Only the context of each passage can determine if nomos means the OT law specifically or God's law more generally. Here, as we have seen, it means the latter. To be "within the sphere of God's law" in 3:19 basically means first of all to be subject to its commands and penalties. But more significantly it means to be under the system of law as a standard of judgment and a means of being right with God.

What group of people is meant, then, by "those who are under the law"? Since most interpreters say "law" here means the OT, they say Paul is referring only to the Jews. Murray (I:106-107) and Hendriksen (I:124) agree that "law" means the OT, but they declare that it applies to both Jews and Gentiles. This application is correct, but "law" here is God's law in any form (in the heart, in the OT, in the NT). Thus "those who are under the law" are indeed both Jews and Gentiles, or all people in general.

Thus "whatever the law says" is addressed to all. Exactly what does the law say to us? It is taken for granted that it speaks God's will in the form of commandments. It has been established that the law also says that commandment-breakers are worthy of death (1:32). Those who break the commandments will suffer the penalty of the law; those who keep the commandments will escape that penalty (2:7-10). In this immediate context Paul refers to the point made by the series of quotations in vv. 10-18, i.e., the law of God says that everyone - EVERYONE - is a sinner.

This is relevant to the Jews, to be sure, since they considered themselves as exceptions to the rule that no one can be saved by law. But they are not the only ones who need convincing on this point. The whole world has the tendency to view salvation in terms of making oneself acceptable to God by one's own efforts ( GRe , ch. 3). Thus this passage speaks out "against every attempt at self-salvation" (Stott, 104).

. . . so that every mouth may be silenced and the whole world held accountable to God. The word for "so that" is i{na ( hina ), which expresses purpose but also result. The reason why God's law stresses the reality of universal sinfulness is "so that every mouth may be silenced." The word for "silenced" evokes a courtroom scene in which the accused defendant is unable to respond to the charges brought against him (Cranfield I:196-197). See Ps 63:11; 107:42. When confronted by the evidence every person is "silenced by the indictment of being absolutely guilty and unable to make even the least defense" (Lenski, 241).

" Every mouth" means every individual, whether Jew or Gentile. Paul has already shown that the Gentiles (those with general revelation only) are "without excuse" (1:20), and that the Jews (those with special revelation also) are also "without excuse" (2:1). This is the sense in which every mouth is silenced. The same universal language is used in the next clause: the "whole world," without exception.

"Held accountable" translates uJpovdiko" , ( hypodikos ), used only here in the NT. "Accountable" is really too weak a translation, since it does not necessarily imply guilt. We are all accountable for our deeds, whether we actually do anything wrong or not. But hypodikos refers to someone who has done something wrong and has been brought before the court to answer for it. The picture, says Cranfield, is "of men standing at God's bar, their guilt proven beyond all possibility of doubt, awaiting God's sentence of condemnation" (I:197).

The law reveals that all are accountable "to God" or guilty "before God" (dative case). In secular Greek the dative is used after hypodikos "for the court one comes before or more commonly the person to whom the right of complaint belongs" (Maurer, "uJpovdiko" ," 557). In God's court, he is both the accuser (the One wronged) and the judge (Moo, I:208).

All in all, Paul represents all humanity as sinners under the law who are standing in a hopelessly terrifying situation. Why does he make this point? In order to show the universal need for grace, for the gift of God's righteousness.

3:20 Therefore no one will be declared righteous in his sight by observing the law . . . . Here Paul draws the conclusion toward which this whole section has been pointing: the impotence of the law as a way of being right with God. This is "the grand conclusion for which the Apostle has been preparing the mind of his readers" (Lard, 112). The word "therefore" (diovti , dioti ) refers back not just to v. 19 but to the whole section, 1:18-3:19. "Therefore," given what has been established in this section as a whole, it is plain that "no one will be declared righteous in his sight by observing the law." The only way to be saved by law-keeping is through perfect obedience, but all have sinned. Thus, as Bruce well puts it, "Because of the universal fact of sin, the way of acceptance with God by reason of our works of righteousness is closed - the notice is clearly worded: 'No Road This Way'" (98).

This part of v. 20 echoes Ps 143:2b, "For no one living is righteous before you." The universal language in v. 19 is continued; "no one" leaves room for no exceptions. The Greek actually says "no flesh," a Hebraic way of saying "no human being."

"Declared righteous" is from dikaiovw (dikaioô ), which is the word usually translated "justified" (see 2:13; 3:4). It is a courtroom term and thus follows naturally upon the previous verse. It refers to the judge's decision to drop the charges, and his declaration that the accused person may go free without suffering any penalty. In other words, it means to be declared righteous before the law. It does not mean "to make righteous," nor does it necessarily imply that the person is righteous. It simply means that the person is considered and declared to be right with the law.

"Observing the law" is a poor translation of the important expression "works of law" (e[rgwn novmou , ergôn nomou ). The word "law" should not be capitalized here, as if it means the Mosaic Law. As in the previous verse it means God's law in general, in all its forms. "Works of law" is also used in 3:28, another key verse in Romans. There is no article before either "works" or "law" in either verse. This expression refers to all responses to whatever commandments of God's law apply to any given person. Efforts to limit this phrase to the works required by the Law of Moses only, or to OT commandments only (as in Dunn, I:154-9), are seriously misguided and are a grave hindrance to a right understanding of Paul's main point in Romans and of grace in general. The same is true of efforts to limit this phrase to works done from wrong motives (as in Barrett, 70).

Paul's point is that no one will be declared right with God on the basis of his obedience to God's commands. This would require absolute perfection, which no one has achieved or will achieve. (See Moo, I:213; Cranfield, I:198.) The universal fact of sin absolutely rules out the law system as a way of justification. In theory such justification is possible, as 2:13 declares; but in reality it never occurs, as this verse affirms.

"Will be declared righteous [justified]" is future tense but does not refer just to some specific future event such as the final judgment. It is stated rather as a general principle. Because of sin no one will ever be justified before God on the basis of his own righteousness or works. Once sin enters a person's life, henceforward that door will be closed forever. See Murray, I:107.

. . . rather, through the law we become conscious of sin. "Rather" is not a good translation of the transitional word gavr ( gar ), which means "for" or "because." The latter well suits Paul's meaning here. No one will be justified by works of law because the law reveals all of us to be sinners. As Phillips translates, "Indeed it is the straight-edge of the Law that shows us how crooked we are." (See 5:20; 7:7.) The very law by which many assume they will be vindicated will actually be the instrument of their condemnation.

The point is that we need to use God's law for something that it can do rather than try to use it for something it can never do, which is to make any sinner right with God. It has other proper functions, to be sure, but one thing the law can do is show us how sinful we are and thus how much we need God's gift of righteousness through grace.

All in all the contents of this first main section of Romans are anything but gospel . From beginning (1:18) to end (3:20), the message is one long dirge of sin, wrath, and judgment. The essence of this section is as Hendriksen sums it up: "Man is doomed, doomed, doomed. His condition is one of thorough hopelessness and despair. And the law, with its demand of nothing less than moral and spiritual perfection . . . creates in him a dreadful, mortifying sense of sin; hence, a presentiment of doom, total and everlasting" (I:125).

"Good news"? Hardly. But the fact is that self-righteous, complacent people must be convinced of their desperate and hopeless plight under law before they can acknowledge their need for grace. Thus this section is a necessary prelude to the one that follows, which presents us with the way of grace as God's marvelous and powerful alternative to the impotent and futile way of law.

-College Press New Testament Commentary: with the NIV

3:21-5:21 - PART TWO

THE ALL-SUFFICIENCY OF GRACE

AS A WAY OF SALVATION

The first main section of Romans demonstrates the seriousness of the human predicament under law. A person could be saved under the law system if he obeyed God's law perfectly. But 1:18-3:20 shows conclusively that all have sinned; therefore no one can be justified by obedience to law. Under law there is only condemnation. For those who remain under law the holy side of God's nature, the "consuming fire" of his wrath (Heb 12:29), will prevail in the end. Indeed, "it is a dreadful thing to fall into the hands of the living God" (Heb 10:31).

But God is not only a consuming fire; he is also love (1 John 4:8); and out of his boundless love he has provided another way or system of salvation, the way of grace . Whereas the rules of the law system allow for the justification only of the sinless, the grace system allows God to justify the wicked (4:5). Indeed, it is the only way a sinner can be justified.

The purpose of this second main section of Romans (3:21-5:21) is thus to set forth the essence of grace as a way of salvation, a way provided by the love of God as an alternative to law. Saving grace is the free, unmerited gift of salvation to sinners who have no claim on it and who in fact deserve its opposite. It is "favor bestowed when wrath is owed" ( GRe , 375-377).

In reference to salvation from sin the term "grace" is used in several ways. First, grace is an attribute of the divine nature. It is the way God's love responds to sin. It is his willingness and desire to accept us in spite of our sin. It is his readiness to forgive (Ps 86:5) and his desire to "graciously give us all things" (8:32) - the very things we have forfeited through our sin. In his love he wants us back, even though we have sinned against him. This is the heart of God's nature as a gracious God.

Second, the term "grace" is used for the gift of salvation itself. The content of this gift of grace is actually a "double cure," which is God's remedy for the "double trouble" caused by sin. Sin affects the sinner externally or objectively, causing the legal problem of guilt and subjecting him to the penalty of the law. It also affects the sinner internally or subjectively, causing the heart to become evil, weak, depraved, and spiritually sick. The gift of grace includes justification or forgiveness of sins to resolve the former; it includes regeneration and sanctification to overcome the latter. The former is accomplished through the power of the redeeming blood of Christ; the latter is effected through the power of the indwelling Holy Spirit. In general this section of Romans deals with the former, while the next section (6:1-8:39) deals with the latter.

Finally the term "grace" is used for the system of salvation given by God as the alternative to law. "You are not under law [as a way of salvation], but under grace [as a way of salvation]" (6:14). The contrast between law and grace is striking; they are in fact opposites. In the introduction to 1:18-3:20 the rules of the law system were stated thus:

KEEP THE COMMANDMENTS, AND (THEREFORE)

ESCAPE THE PENALTY.

BREAK THE COMMANDMENTS, AND (THEREFORE)

SUFFER THE PENALTY.

But the rules of the grace system, i.e., the way to be "right with God" in terms of grace, may be stated as follows:

KEEP THE COMMANDMENTS, BUT SUFFER THE PENALTY.

BREAK THE COMMANDMENTS, BUT ESCAPE THE PENALTY.

Whereas the rules of the law system are set forth in 2:7-10, the rules of the grace system are stated succinctly in 2 Cor 5:21, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."

Under the law system a person is treated with utter fairness; he gets exactly what he deserves. But the grace system is just the opposite. It is neither fair nor just; under grace a person gets the very opposite of what he deserves. The first half of the grace formula, of course, applies only to Jesus Christ, since he is the only one who will ever keep the commandments with sinless perfection. He "had no sin." But at the same time he suffered the penalty; it was God's plan for him "to be sin for us," and in our place to suffer the divine wrath we deserve because of our sin. This was the exact opposite of what he deserved.

This is what makes the second half of the grace formula possible, namely, the part that applies to us. Under the grace system we who have broken the commandments also receive the very opposite of what we deserve. Through our faith in Jesus "the righteousness of God" - Jesus' payment of the penalty for sin in our place - is counted as our own, enabling us to escape the penalty we deserve.

This grace system, God's wonderful alternative to law, is the main focus of this section of Romans, with special attention being given to the first part of the double cure, or justification. The rest of chapter 3 (vv. 21-31) is the actual explanation of grace as a way of salvation. Chapter 4 provides OT confirmation, with Abraham being set forth as a paradigm of grace. Chapter 5 deals with the most immediate practical result of a right understanding of grace, namely, assurance of salvation. The first part (vv. 1-11) explains the relation between justification by faith and assurance; the latter part (vv. 12-21) emphasizes the all-sufficiency of the death of Christ as the source of saving grace.

I. 3:21-31 - GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH

Paul has just declared that the whole world has sinned and stands guilty before God (3:19). The fact of guilt raises the problem of justification. How can sinners be justified, or brought back into a right relationship with God and his law? Can a person work himself back into a proper relation with this law? Perhaps with a little extra effort, we can go "above and beyond the call of duty" and do enough good works to make up for our sins. Is this possible? No! In the parable of the unprofitable servant (Luke 17:7-10) Jesus teaches that every good work we can possibly do is already owed to God (required by his law) and therefore cannot be used to pay the debt incurred by our sin. There is no such thing as extra merit; this is why works of law cannot justify sinners.

What, then, can we do? How can we be justified, be counted righteous, be accepted by God, escape the wrath and condemnation we deserve? Does any provision of the law allow a sinner to go unpunished? Can we remain under law and still be justified? No! If we are to be justified, we must leave the framework of law and enter the sphere of grace. This subsection of Romans shows us what this means by explaining that sinners can be justified by the blood of Jesus Christ through their faith in him. We can be justified only by faith apart from works of law (3:28).

In establishing this point the Apostle Paul produces what Morris declares to be "possibly the most important single paragraph ever written" (173). He is referring to 3:21-26. This is, indeed, the "centre and heart" of the letter, as Cranfield says (I:199). In one compact manifesto Paul brings together the heavy theological concepts of the righteousness of God, faith, sin, justification, grace, redemption, propitiation, and the blood of Christ. By emphasizing the righteousness of God and faith, he elaborates on 1:17, the key verse in the epistle's introduction.

A. RIGHTEOUSNESS THROUGH FAITH

IS NOW FULLY REVEALED (3:21-23)

3:21 Paul's first words in this section emphasize the contrast between the two ways of salvation: But now a righteousness from God, apart from law, has been made known . . . . Under law, salvation is based on perfect human righteousness. Herein lies the impotence of the law system; 1:18-3:20 has shown man's righteousness indeed to be "filthy rags" (Isa 64:6) and futile for justification. But under grace, salvation is based on the righteousness of God , the meaning of which was discussed fully under 1:17 above. Here, as in 1:17, it does not mean God's own personal righteousness, the attribute of his nature that requires him always to be faithful to himself. It is rather the gift of righteousness that God gives to sinners, on the basis of which he accepts them as righteous. Specifically, it is Christ's satisfaction of the law's requirement that sinners be punished, which he accomplished in our place, as our substitute. This righteousness is bestowed upon us as a gift. The NIV reflects this interpretation when it translates the simple genitive "of God" as "from God."

The gift of God's righteousness is directly related to justification. These words have the same Greek root ( dikai -). "Righteousness" is dikaiosuvnh (dikaiosunç ), and "justification" is dikaivwsi" (dikaiôsis ). "To justify" means to count righteous or declare righteous (see 2:13, and 3:24 below). To say that the righteousness of God has been made known is to say that the means by which God justifies sinners has been manifested.

In what way has this righteousness been "made known"? This is the same idea as 1:17, namely, that the righteousness of God has now been revealed in the gospel. This refers not just to the spoken message of the gospel, but primarily to the saving events upon which that message is based. "Made known" is perfect tense, referring to the decisive past events of the death and resurrection of Jesus Christ. See 3:26.

A key part of this sentence is the phrase "apart from law." "Apart from" is cwriv" (chôris ), a preposition indicating distinct separation from something. "Law" is the law system or the law of God in general, not specifically the Law of Moses. Thus the phrase means "without relation to the law system, without any connection to law." See 3:28.

Exactly what does this prepositional phrase modify? Some say it modifies the verb, "made known." I.e., while law can manifest God's righteousness in the sense of his personal purity and integrity, only the gospel can make known his righteousness in the sense of his gift to sinners. Thus it is revealed "apart from law." The other possibility is that it modifies "righteousness of God." I.e., the kind of divine righteousness on the basis of which sinners are justified is not a righteousness measured by law but one that is defined and established outside the law system. It can be understood only in relation to a totally different way of salvation, the way of grace. While both views are possible, the latter is preferred. This righteousness that is apart from law is God's gracious alternative to the unattainable righteousness that comes by works of law (3:20).

Paul says this righteousness of God that is apart from law has been made known "now." The main question here is whether this "now" has a logical or a temporal, chronological sense. If the former, it is just a rhetorical device meaning something like "on the other hand." If the latter, it is setting up a contrast between what was known in the OT era and what has been manifested "now," in this NT age, through the work of the Messiah. The divine grace-righteousness has been revealed here and now, in our time, in our day. See 3:26; Gal 4:4. This latter meaning seems to be the intended sense.

This does not mean that this way of salvation is only now just beginning, and is only now for the first time being applied. It does not mean that people were saved only by law up to this point, and that Christ introduced grace as a new and different way of salvation. Salvation through grace, by means of the gift of the righteousness of Christ, has always been the only possible way sinners could be saved and have been saved. If Adam was saved, he was saved thus, "apart from law." Paul's primary example of this way of salvation is Abraham (ch. 4), who predated even Moses. What has happened "now" is that this grace-righteousness has been manifested as never before in the substitutionary death of Jesus Christ. This is not the first knowledge of grace itself, but the first clear knowledge of the basis for it in the blood of Christ. (See Murray, I:108-109; Morris, 173.)

This does not mean that there was no knowledge of this at all prior to Christ's coming. Thus to preclude a possible misunderstanding Paul says this was something to which the Law and the prophets testify . See 1:2; 4:1-25. "Law" here means the Law of Moses or the Pentateuch; "the Law and the prophets" together represent the entire OT (see Matt 5:17; 7:12; 11:13; 22:40; John 1:45; Acts 13:15; 24:14; 28:23). They testify to justification by faith (cf. Gen 15:6 [Rom 4:3]; Hab 2:4 [Rom 1:17]) and to the taking away of sins through the sacrifice of a substitutionary sin-bearer (cf. the Mosaic sacrificial system and Isa 53). But now through the cross this way of grace has been laid open for all to see.

3:22 Here Paul further clarifies the nature of the righteousness that is apart from law: This righteousness from God comes through faith in Jesus Christ to all who believe. Here again the implied contrast is between law and grace as systems of salvation. Grace-righteousness is not given to sinners by works of law (v. 20), but "through faith in Jesus Christ." This is the same thought expressed in v. 28, that "a man is justified by faith apart from works of the Law" (NASB). For a discussion of the nature of faith, see 1:16.

Because the words "Jesus Christ" are in the genitive case, some have argued that Paul is speaking of "the faith of Jesus Christ," or more specifically, the faithfulness of Jesus in fulfilling his saving mission on our behalf (Shields, 40-41). Most agree, though, that this is an objective genitive, i.e., that Jesus Christ is the object of the faith which receives the gift of God's righteousness.

As noted under 1:16, the faith by which sinners receive the gift of righteousness is not just a general faith in God's existence and providential care, but is a specific faith in the person and work of the Savior, Jesus Christ. In OT times, since Jesus was not yet known, the object of saving faith was God's gracious promise to forgive sins. Now that the Redeemer himself has come and has purchased us with his own blood (Acts 20:28), we cannot be saved unless our faith is specifically directed toward him.

The role of faith is asserted twice: "through faith . . . to all who believe." When Paul says "through [diav , dia ] faith," he is designating faith as the necessary means by which the gift of God's righteousness is received by sinners. As such, faith is never to be understood as a meritorious act, or as something we do that in some way deserves to be rewarded by God. The source and basis of grace-righteousness is not our faith but the one toward whom it is directed, namely, Jesus Christ.

"To all who believe" is not just a repetition for emphasis. The stress here is not on the word "believe" but on "all." Perhaps the point once again is to erase all distinctions between Jews and Gentiles and to show that they have equal access to the gospel (1:16). In any case the "all" serves "to highlight the universal availability of God's righteousness," which is "available to anyone who has faith in Christ" (Moo, I:225).

The rest of v. 22, There is no difference , goes better with v. 23 and along with that verse forms a parenthesis that sums up a main conclusion of 1:18-3:20. The NIV does not translate the particle gavr ( gar ), meaning "for" or "because." This little word introduces the reason why the righteousness of God is available to everyone on the same terms, namely, because "there is no difference" in their starting point or their status before God: all have sinned.

3:23 for all have sinned and fall short of the glory of God . . . . This verse also begins with gavr ( gar ), "for," explaining why there is no difference among human beings as to the manner of their salvation. None can be saved by law through works; all must be saved by grace through faith - because all have sinned, and grace through faith is the only possible way for sinners to be saved. Once a person has sinned even once, he has forfeited all possibility of salvation by law-righteousness (Jas 2:10).

Because the language is the same as 5:12, some say this is a reference to Adam's sin and to the idea that all sinned in Adam (e.g., Shedd, 76-77). Whether this is so or not, the main emphasis must be upon the personal sins of all people of accountable age. Following this closely upon the first main section (1:18-3:20), this verse surely refers to the "all" described in 3:9-20. To say that all "have sinned" (aorist tense) means that all who have ever lived up to this point have sinned, and by implication the same will be true from any vantage point all the way up to the final judgment (see Dunn, I:167).

"Fall short" is a good translation of the second verb (uJsterevw , hystereô ). It means "to lack, to be deficient in, to come short of, to be wanting, to fall behind." It is present tense, which suggests that it refers to a condition and not to action (Murray, I:112). I.e., once a person has sinned, he is in the condition or state of being destitute of the glory of God.

The difficult part of this verse is determining what is meant by "the glory of God" in this context. Both Murray (I:112-113) and Hendriksen (I:128-129) set forth four possible understandings. (1) It means the honor and glory due unto God through our perfect obedience (Lard, 115). By sinning we fail to glorify him as we should. See 1:21; 4:20; 1 Cor 10:31. (2) It means the honor and praise God would give us if we lived perfectly before him (DeWelt, 55; Calvin, 140). By sinning we become unworthy of such praise. See 2:7, 10; John 5:44; 12:43. (3) It means the glory of God's presence in the future eschatological kingdom, from which sinners are excluded. See 5:2; 8:18, 21; Phil 3:21; Rev 21:23. (4) It means the reflected glory of God that creatures made in his image are supposed to display by imitating his perfect moral character (Moo, I:226-227; Murray, I:113). See Matt 5:48; 1 Pet 1:15-16. This glory is bedimmed by sin, as a light bulb controlled by a rheostat becomes dimmer and dimmer when turned down. Salvation reverses this process and in the last day completely restores us to this image and glory of God. See 1 Cor 11:7; 2 Cor 3:18; 2 Pet 1:4.

All of these are possible meanings. The weakest is the third one, since the present tense suggests the falling short is a present condition and not just a future one. I have a slight preference for the fourth view, where the "glory of God" is "his image or glory in which all were made but which all fail to live up to" (Stott, 109). This goes well with the context. Paul's point is that the fact of sin disqualifies us from being acceptable to God on the basis of our own personal righteousness; thus we stand in dire need of the righteousness that comes from God through faith.

B. SINNERS ARE JUSTIFIED BY THE BLOOD OF CHRIST (3:24-26)

These three verses, says Godet (149), form "the most important passage in the whole Epistle." Arguably, it is the most important in the whole Bible. It is like the Hope Diamond in a setting of gold. From its depths shine forth the most glorious and most welcome truths of God's revelation.

3:24 and are justified freely by his grace . . . . The verb "justified" is actually a participle and is translated literally by the NASB: "being justified." This presents a difficulty because a participle usually relates to and modifies a word or phrase in the adjacent context. Thus grammatically it would seem to relate to "all have sinned" in v. 23, as the NIV translation suggests. (See the NRSV also.) But this makes the "all" in v. 23 the subject of "justified," and suggests universal salvation unless some awkward paraphrasing is done, e.g., "All have sinned and will not be saved unless they are justified freely by his grace."

Because of this difficulty many take vv. 22b-23 as a parenthesis and connect the participle back to "all who believe" in v. 22a (e.g., Murray, I:114; Hendriksen, I:129). This yields the quite valid thought that all who believe are thus justified freely by his grace. This is probably the way it should be understood. Because of the intervening parenthesis the participle can be translated as a main verb, thus: "Those who believe are justified freely by his grace."

Thus in this unusual way v. 24 introduces one of the most important of all doctrines, justification by grace. The verb has appeared already three times in Romans (2:13; 3:4, 20), but this is its first use for the act of God by which sinners are saved through Christ's blood.

As stated under 3:21 above, justification and righteousness are closely related. "To justify" means "to declare righteous." It does not mean "to make righteous," contrary to the traditional Roman Catholic view. These two distinct definitions of justification are one of the key differences between Catholics and Protestants.

Justification is a legal or judicial term; it has to do with one's relation to the law (see 2:13). It is best understood as the declaration made by a judge once his final decision as to guilt or innocence has been made. When he justifies a defendant, the judge declares that he is in a right standing with the law. Some say it is equivalent to the judge declaring the defendant "not guilty"; I prefer to say it means that the judge declares "No penalty for you!"

That this is the true meaning of justification is seen by the way the Bible uses it in legal contexts, and especially in contrast with condemnation. See Deut 25:1; Prov 17:15; Isa 5:23; Matt 12:37; Rom 5:16; 8:33-34. When a judge condemns someone, that does not make the latter unrighteous or guilty; it is simply a pronouncement that he is guilty. Likewise when a judge justifies someone, this does not make him righteous; it only declares his righteousness. This is also illustrated by the way the term is used in Luke 7:29, which literally says that the people justified God. This cannot mean that they made him righteous; they were only acknowledging his righteousness.

All of this shows that justification is not strictly a salvation concept; whether it is or not depends solely on the basis upon which a person is declared to be righteous. When God is "justified," this obviously has nothing to do with his salvation; he is declared righteous because he is righteous. When a person who is truly innocent stands trial and his innocence is demonstrated, the law requires the judge to justify that person on the basis of his actual righteousness. If anyone could live a perfect life before God, God would justify him on the basis of his own works of personal righteousness (2:13). Such a person would merit or deserve to be justified.

However, because all have sinned, this will never happen (3:20). Thus God has provided an alternative to justification by law; he offers to justify sinners "freely by his grace." That it is done "freely" means it is a free gift, totally undeserved, unmerited, and unearned. (See the use of this word in Matt 10:8; 2 Cor 11:7; 2 Thess 3:8; Rev 21:6; 22:17.) That it is "by his grace" is the very same idea repeated for emphasis. It is the very opposite of justification in accordance with law.

We are talking now about justification as a salvation concept, because it is the justification of sinners . The God who saves sinners is, indeed he must be, a God who "justifies the wicked" (4:5). Perhaps we have read this verse so often that we forget what a shocking concept this is. "No expression in Romans is more startling," says Stott (112). Think about it: God the all-knowing and all-holy Judge looks the wicked sinner square in the eye and justifies him, declares him righteous, acquits him, pardons him, sets him free, cries "No penalty for you"!

This raises the question of the basis for the justification of sinners. How is it possible for the truly righteous God to declare sinners to be righteous? Here is the grace element: only on the basis of the gift of righteousness which he freely gives to those who put their faith in Jesus. As we saw under 1:17 above, the specific content of this gift of righteousness is Jesus' satisfaction of God's law's requirement for penalty in our place. Jesus paid the penalty of eternal condemnation for us - a point that is elaborated in vv. 24b-26; and on this basis God releases us from this penalty and sets us free.

This is the heart of the concept of imputation. "To impute" (logivzomai , logizomai and ejllogevw , ellogeô ) is basically a word used in the context of commerce and bookkeeping. It means to apply an amount of money or something equivalent to someone's account (see Phlm 18), either as a charge or as a credit. Our situation as sinners is that we owe God the debt of eternal punishment; but God applies Christ's righteousness (his payment of the penalty in our place) to our account. This is "the righteousness of God" that comes to us as a gift (1:17; 3:21-22); on the basis of this imputed righteousness he justifies us, declaring "No penalty for you!"

Because such justification is a free gift, it must be received by faith rather than by works (1:16-17; 3:21, 28). When God asks us if we want Jesus' payment of God's righteous penalty for our sin applied to our account, all we can do is humbly and gratefully say yes. This is the essence of saving faith.

For all practical purposes justification is the same as forgiveness or remission of sins. A justified person is a forgiven person. In 4:6-8, the imputation of righteousness is equated with forgiveness. Forgiveness in and of itself bestows a righteous status upon the sinner, and reinstates him in the favor and fellowship of God (see Stott, 110); nothing more is needed.

The second half of v. 24 begins Paul's detailed explanation of the death of Jesus as the basis for the sinner's justification: we are justified through the redemption that came by Christ Jesus. This and the next two verses tell us more about the basic meaning of the death of Jesus than any other NT passage. They are absolutely fundamental for a proper understanding of the cross.

That which "came by Christ Jesus," and specifically by his cross, is called "redemption." The Greek word is ajpoluvtrwsi" (apolytrôsis ), which comes from luvw , which means "to loose, to set free, to ransom." Related words are lutrovw (lytroô ), which means "to ransom, to rescue, to redeem, to liberate"; and luvtron ( lytron ), which is "a ransom, a ransom price." The basic idea of redemption is to set something or someone free from some kind of bondage, slavery, captivity, or obligation. Under the OT law consecrated property, the firstborn, and slaves could be redeemed or "bought back" (see Exod 13:11-13; Lev 25:47-49; 27:11-19; Num 18:14-16). In NT times the terms were used for the act of ransoming slaves, prisoners of war, and condemned criminals.

What is the price by which sinners are redeemed from their sin? It is stated most vividly in 1 Pet 1:18-19, "It was not with perishable things such as silver or gold that you were redeemed . . . , but with the precious blood of Christ." Because the Son of Man came "to give his life as a ransom for many" (Matt 20:28), "we have redemption through his blood" (Eph 1:7). See Acts 20:28; 1 Cor 6:20; Rev 5:9.

To whom is this ransom price paid? The answer depends on the kind of captivity from which we are redeemed. Certainly we are set free from slavery to sin (6:16-18; 2 Tim 2:26), but this is not the main point of redemption. As sinners we owe to God the debt of eternal punishment, and thus are captive to that obligation as surely as if we were in a kind of debtors' prison (Matt 18:30). Hell itself will be the ultimate debtors' prison (Matt 18:34). Thus the ransom price paid by Jesus was paid to God himself, the one to whom we owe this debt of eternal punishment ( GRe , 439-440). This is how Christ's act of redemption is the basis of our justification or forgiveness. Our debt of eternal penalty is forgiven or set aside because Jesus has paid it in our place. Thus from our point of view justification comes to us "freely," but from God's side it is anything but free. God the Son paid the ultimate price, the equivalent of eternity in hell for the whole human race.

3:25 Paul states this same truth in v. 25, where he uses another word parallel in significance to redemption: God presented him as a sacrifice of atonement . . . . The word translated "sacrifice of atonement" is iJlasthvrion (hilastçrion ), which is also used in Heb 9:5. This term and its equivalent, iJlasmov" ( hilasmos ) (1 John 2:2; 4:10) stand for one of the most important concepts in the Bible.

Unfortunately, there is no unanimity as to the meaning of hilasterion . Because it is used often in the LXX and in Heb 9:5 to refer to the lid of the ark of the covenant, i.e., the "mercy-seat," many find that meaning figuratively here in 3:25. Just as the mercy-seat was the place where the atoning blood of sin-offerings was sprinkled in OT times, so also is Jesus in a sense the place where the final atonement has been made for all times (Bruce, 105-107; Nygren, 156-158; Weymouth).

While this view presents no doctrinal problems and is very close to Paul's meaning here, it does not seem to capture the full significance of the term (Moo, I:232-235). Consistent with its use in non-biblical Greek, Paul more likely intends it to mean the atoning sacrifice itself, in the sense of a propitiation .

The key element in the concept of propitiation is the averting of wrath. To say that Jesus is a propitiation means that he offered himself as a sacrifice that turns God's wrath away from deserving sinners by accepting that wrath upon himself in our place. Thus he is a "wrath-removing sacrifice" (Hendriksen, I:132), a "wrath-averting sacrifice" (Moo, I:237). Any interpretation of this concept that excludes the removal of the divine wrath from the purpose of the cross has missed its point and must be rejected. The substitution of the ambiguous "sacrifice of atonement" for "propitiation" in the NIV and elsewhere is to be regretted.

Some interpreters reject the concept of propitiation because they deny that any true wrath exists in God; thus the atonement can have nothing to do with averting wrath. The idea of propitiation, they say, reduces God to the level of pagan deities whose fickle wrath is appeased and whose mind is changed by the offering. Instead of "propitiation" they translate hilastçrion as "expiation" (NEB, RSV), which connotes the removal or covering of sins themselves rather than wrath.

This view is totally mistaken. The Bible clearly presents the wrath of God as an undeniable reality (see 1:18; 2:5; GRe , 275-319). When the propitiatory sacrifice of Jesus Christ turns God's wrath away from sinners, it does not do so after the pattern of pagan sacrifices that are intended to placate, appease, or bribe God, or in any sense change his mind. Verse 25 makes this clear when it says that "God presented him" as a propitiation. God's own initiative provided the sacrifice that satisfied his wrath; his already-existing love for sinners both planned and executed the propitiation (1 John 4:10). Rather than being unworthy of the love of God, propitiation is its most glorious manifestation. (See Moo, I:235-237.)

The word translated "presented" has two distinct connotations. It can mean "to plan, to purpose," as it does in 1:13 and Eph 1:9 (its only other NT uses). Some see that meaning here: God purposed or designed Jesus to be a propitiation; it was part of his eternal purpose of grace. This is acceptable, but the context favors the other meaning, "to set forth, to display publicly" (Dunn, I:170; Moo, I:232; Murray, I:118). Verse 21 asserts that the righteousness of God has been "made known"; vv. 25b-26 say the cross is God's public demonstration of his righteousness. "Presented" in 25a fits this pattern, and refers to the openly historical event of the cross as explained by the gospel.

God presented Jesus as a propitiation through faith in his blood. As in v. 22, faith is a necessary condition for the actual application of the results of Christ's propitiatory sacrifice to the individual sinner. These results are not automatically and unconditionally applied to all sinners with a resulting universal salvation. But neither are the conditions meritorious in nature and thus inconsistent with grace (4:16; 11:6).

A point of dispute is the placement of "in [ejn , en ] his blood." Some take it as modifying propitiation. It would then read that Christ is "a propitiation in his blood through faith" (NASB). However, the word order favors the view that this phrase modifies faith, i.e., "through faith in his blood" (NIV). One reason Dunn and Moo reject this latter view is their claim that Paul does not anywhere else link "faith" (pivsti" , pistis ) with the preposition "in" ( en ). This is simply wrong, since Paul does this very thing in Gal 3:26; Eph 1:15; Col 1:4; and 2 Tim 3:15 (a fact that Moo himself notes in another context, I:223).

The fact that Jesus is a propitiation through faith in his blood implies that his blood, i.e., his substitutionary death on the cross, is what actually accomplishes the propitiation. It does so in the same way that it accomplishes redemption: it satisfies the penal wrath of God in the place of the sinners who actually deserve it. To have saving faith means we specifically believe that Christ's death on the cross is the basis for our forgiveness, even if we do not understand all the details about how this is so.

He did this to demonstrate his justice . . . . I.e., God presented Jesus as a propitiation for this purpose, to "demonstrate his justice." Some take the word "demonstrate" in the sense of "show forth, set forth, reveal publicly." This would make it similar to "presented" in 25a. Others say it means to demonstrate in the sense of "prove." Either view is possible; in fact, it is difficult to separate them in this context.

The cross as a propitiation specifically demonstrates God's "justice." The Greek term (dikaiosuvnh , dikaiosynç ) is the same one used in 1:17; 3:5; and 3:21-22. In each of these instances it is translated "righteousness." The reason the NIV translates it "justice" in 3:25 is that its connotation here is different from 3:21-22. In the latter passage (and in 1:17) it refers to God's gift of justifying righteousness; here (as in 3:5) it means God's own righteous character, his inner integrity that requires him to be completely true to himself in all ways.

In this context it is clear that the aspect of his nature to which his righteousness requires him to be true is his perfect holiness. God's holiness in turn requires him to uphold the full integrity of his law, and this requires him to punish those who violate that law by their sin. This specific attribute of God is often called his retributive justice . Thus the translation "justice."

Why is such a demonstration needed? Because it would seem that God, in justifying sinners, is not being true to his law's requirement that sin must be punished. (See especially Exod 23:7; Deut 25:1; Prov 17:15.) But when Jesus is set forth as a propitiation , it is clear that God is punishing sins after all, albeit in the person of his only-begotten Son, who suffers the penalty in our place.

Such a demonstration was especially important because in his forbearance he had left the sins committed beforehand unpunished . . . . God's "forbearance" is his patience and longsuffering, which in essence means "delay and restraint in the execution of wrath." (See GRe , 357-361.) Paul's point is that God's failure to consistently punish sin throughout the OT era may have raised questions about his integrity. How could he claim to be a righteous and holy God, and at the same time forgive sins and leave them unpunished?

"Sins committed beforehand" does not refer to the sins an individual commits prior to his baptism, but to sins committed and forgiven prior to the cross. The only basis upon which sins may be forgiven is the propitiatory sacrifice of Jesus Christ, and it was upon this basis that God forgave sins even in the OT era, even before the historical event of the atonement had occurred. It was absolutely certain that the cross would occur (Acts 2:23); thus God freely dispensed its benefits before the fact. An analogy is a person who knows his paycheck is going to be deposited tomorrow, so he writes checks on it today, knowing the funds will be there when the checks reach the bank.

The problem was not God's ability to forgive pre-cross sins as such, but the appearance this gave as to God's violating his own righteousness or justice in doing so. But, says Paul, any doubts concerning the integrity of God's justice that were thus raised are completely dispelled by the actual event of the cross, which was a public event presented before the whole world.

There is considerable debate about the meaning of the term pavresi" ( paresis ), used only here in the NT and translated "left unpunished" in the NIV. The question is whether it means remission or forgiveness of sins in the full sense of the word (KJV, NAB), or whether it means merely passing sins over or passing them by in the sense of leaving them unpunished (NASB, NRSV, NIV). Lard (120) says it is the same as remission, but most modern interpreters take the latter view (e.g., Murray, I:119; Cranfield, I:211; Moo, I:240-242). The point would be that God did indeed leave sins unpunished prior to the cross, but this was not because of a breakdown in his justice. Rather, it was because he knew these sins would be punished later, in the person of Jesus Christ on the cross.

One point must be carefully noted here. Even if we take paresis to mean only the "passing over" of sins in the sense of delaying their punishment, this in itself does not imply that God was not truly forgiving the sins of OT believers. We know that he did so forgive them because other biblical texts declare that forgiveness was a fact in OT times. Paul's main paradigm for justification (i.e., forgiveness) here in Romans is Abraham (ch. 4). See also the quote from David in 4:7-8. There is no basis for the idea of a "limbo" for OT saints until Christ came, or for the idea that the sins of OT saints were just "rolled back" until the time of the cross.

3:26 Whereas v. 25 relates the demonstration of propitiation to sins committed prior to the cross, v. 26 makes the same point as a general principle that applies especially to the Christian era. He did it , i.e., he set Jesus forth as a propitiation, to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. What has God done in this "present time"? He "sent his Son" (Gal 4:4) to establish and demonstrate the basis for the forgiveness he freely bestows in every era.

The latter part of v. 26 is a purpose statement, and expresses in no uncertain terms the ultimate purpose of the death of Jesus, i.e., so that God can be both just and justifier . This shows that the cross was not merely a demonstration of the fact that the forgiving God is just (as the RSV and NRSV imply), but was necessary in order that God might be just, even while he is justifying sinners (see Lard, 121). Because the cross in its nature and meaning was an act of redemption and propitiation, God is able to forgive righteously. Because Jesus on the cross was paying our debt of eternal punishment and bearing the full force of the wrath of God in our place, God is able to fully cancel our punishment and declare "No penalty for you!" without compromising his nature as a holy God who must punish sin. (See GRe , 450-455.) Such justification "at the present time" is offered only to those "who have faith in Jesus" (see 3:22).

Such is the nature of the righteousness of God that is "apart from law" (3:21). Even though from God's perspective both his law and his love are satisfied by the cross, this is not something that could have been done within the framework of the law system as such. Law alone requires that the person who sins suffer his own penalty (Ezek 18:4). Only grace, which is the opposite of law, can turn this principle upside down and provide for us one who for himself kept the law's commandments, but who for us suffered the law's penalty.

C. SINNERS ARE JUSTIFIED BY FAITH

APART FROM WORKS OF LAW (3:27-28)

In the rest of this chapter Paul returns to the question-and-answer format used in 3:1-9. This does not mean he is once again counteracting an exclusively Jewish viewpoint, contrary to Moo (I:247-248). Nor does it mean that the "law" of which he speaks here is exclusively the Jewish Law. Paul moved beyond that limited perspective in 3:9. What he has been saying since then, and what he says here, is certainly applicable to Jews and to the Mosaic Law, but it is also intended to apply to all people and to the law of God as such.

In 3:21 Paul begins to explain a way of justification that is "apart from law," i.e., the way of grace. In vv. 24-26 he sets forth the basis or ground of justification by grace, namely, the propitiatory sacrifice of Jesus Christ. From 3:27 through the end of ch. 4, the main theme is faith as the means of appropriating the benefits of Christ's sacrifice. From the human side this is the key difference between law and grace: the means of justification is faith , not works of law (3:28). This antithesis is not intended to set faith apart from every other human act, but rather to set it apart from works as the means of justification within the law system.

3:27 Where, then, is boasting? It is excluded. The word "then" (ou , oun ) introduces a conclusion drawn from vv. 24-26, namely, that the grace system excludes boasting. Those under law, whether Jews or Gentiles, are given to boasting since both the ground and means of justification in that system are human works (1:30; 2:17, 23). But the way of grace is not consistent with boasting since the total package of salvation from beginning to end was conceived in the mind of God and made possible only through the work of Jesus, and is offered to sinners in the form of a free gift. (See Eph 2:8-10.)

"Excluded" is aorist tense: "it has been excluded" once for all. On what principle? On that of observing the law? No, but on that of faith. The exclusion of boasting is not just an arbitrary divine decree, but is true from the very nature of the human predicament and its resolution by grace. Justification through the law system would permit boasting, but such justification is not possible since all have sinned. The grace alternative excludes boasting since the only meritorious works that produce salvation within this system are done by God himself through Jesus Christ. The only thing sinners can do is react to and respond to these divine works, and passively receive the benefits generated by them. The defining element in this completely unmeritorious response is faith. Even the greatest OT saints - Enoch, Noah, Abraham, Moses, David, Elijah - were sinners whose relative righteousness fell short of the divine standard and who were saved only by God's grace. Even they had no room for boasting (4:2).

The latter part of v. 27 reads literally, "Through what law [novmo" , nomos ]? of works? No, but through a law [ nomos ] of faith." The exact sense of nomos here is debated. Some say it means the Torah, or Law of Moses (Cranfield, I:220; Dunn, I:186). But this requires a strained interpretation of "a law of faith" (see Moo, I:251) and is very unlikely. For similar reasons it cannot mean the law system as such. This means that Paul here is using nomos in a still more general sense, with a connotation that has not yet appeared in the epistle. The NIV translation, "principle," adequately reflects this understanding. Related suggestions are "method, norm, arrangement, order, system, rule, set of rules" (Murray, I:122-123; Moo, I:259; Reese, 126). The word seems to be used in a similar way in 7:21; 8:2. Moo gives examples to show that "this general use of nomos was very much a live meaning in first-century Greek" (I:259; see 252).

It seems, then, that Paul is using nomos in 3:27 the way I have been using "system of salvation." His words "of works" (NIV, "observing the law") refer to the law system as such, and his words "a law of faith" refer to the grace system as such. We may paraphrase v. 27 thus: "Where, then, is boasting? It has been excluded. Through what system of salvation? The law system, in which one is justified by works? No, on the contrary, through the grace system, in which one is justified by faith."

3:28 For we maintain that a man is justified by faith apart from observing the law. It is tempting to translate logivzomai ( logizomai ) as "conclude" here (KJV; Lipscomb, 78; Wuest, 63), but "maintain, hold, deem" is probably better. It is the same word that is translated "reckon, count, impute" throughout ch. 4. The word "for" ( gar ) shows this statement is not a conclusion from v. 27, but is rather the basis for it (Lard, 123). The plural "we" probably refers to Paul and his Christian readers, and thus by implication to all believers: "we Christians" (Moo, I:253; Morris, 187; Cranfield, I:220-221). "A man" refers to any man or any person, i.e., anybody who is actually justified. "Observing the law" is literally "works of law" and should be translated such, contrary to the NIV's unacceptable paraphrase (see 3:20).

This verse says nothing that has not already been said, especially in 1:16-17; 3:21-22; but it says it more succinctly and thus sums up the main thesis of the epistle. Anybody who is actually justified is justified only under the grace system, not under the law system. "Faith" is a kind of shorthand for the grace system as a whole, and "works of law" (like "works" in v. 27) is shorthand for the law system as a whole.

It is extremely important that we understand this verse aright since it is one of the main passages used to support the widely-held "faith only" doctrine of salvation. It is recognized that this contrast between "faith" and "works of law" creates two categories. Then it is assumed that the only thing in the first category is faith, and faith alone. Everything else - every other possible human act, thought, attitude, or state of mind - goes into the second category as a "work of law." Thus under the grace system the sole condition for justification is faith. (See 1:16 above.)

The consistent result of this view is to exclude even repentance as a condition for justification, a position held by those who oppose what is called "Lordship salvation." Many who hold the "faith-only" view object to such an exclusion and argue that both faith and repentance are necessary conditions for justification, contrary to their "faith-only" interpretation of 3:28. Both groups then proceed to exclude baptism as a condition for justification. To avoid antinomianism it is usually added that the faith which, alone, justifies us is not completely alone, in the sense that it will naturally produce good works, even if these works are not directly involved in justification (Bruce, 109).

How may we respond to this view? The key point is a right understanding of the expression "works of law." It should be carefully noted that in this verse the only things specifically set apart from faith are whatever is meant by "works of law." But does this verse imply that everything that is not faith is automatically included in this category? The answer is no, as will now be explained.

At this point we must note that there are some things that the expression "works of law" does not mean. First, it does not mean works of obedience to the Law of Moses only, contrary to Dunn (I:172), and Newman and Nida (70). The use of the example of Abraham in ch. 4 is clearly against this. The "law" in the expression "works of law" is any law or commandment given by the Creator through either general or special revelation. Thus "works of law" are "law works of any kind" (Morris, 187; Murray, I:126).

Second, the expression "works of law" is not strictly equivalent to "perfect obedience to all the law requires," contrary to Reese (110). It is true that the only way to be saved under the law system is by "sinless (perfect) obedience." And since all have sinned, it is also true that anyone who is actually saved will be justified "without perfect obedience to any law" (Reese, 128, 136). But "works of law" here in 3:28 (like "works" in 4:6) means something different, as will be explained below.

Third, "works of law" does not refer to acts of obedience done from legalistic motives, or the motive of meriting God's favor thereby. This view excludes all "meritorious" works, or "acts of human obedience viewed as satisfactory, or meritorious, in regard of salvation" (Moule, 85). According to this popular understanding the real problem with "works of law" is the wrong motive with which they are done. This view is unacceptable, however, because it implies that the very same works done from right motives would justify, which undermines Paul's very point.

What, then, is meant by "works of law"? Law itself, as said above, means God's commandments or law in general, and not just one limited version of it (such as the Law of Moses). It is composed especially of the moral law, which applies equally to all people in all ages, even though it is revealed in different forms and under different covenants. "Works of law," then, must mean any response to any such law, without restriction in terms of dispensation, form, or motive.

The preposition "apart from" is cwvri" (chôris ), a term which emphasizes separation: "apart from, without, separated from, without relation to, without regard to." "Apart from works of law" thus means "without regard to one's response to the law, apart from a consideration of how one responds to the law." But one may respond to law either positively or negatively, either in obedience or in disobedience. In 3:28 Paul has in mind both kinds of response: "Apart from a consideration of one's obedience and disobedience to law."

We know that "works of law" is intended to have this all-inclusive meaning here because of the parallel with "apart from works" in 4:6. In the latter passage Paul cites David in Ps 32:1-2 as evidence that a man is justified (reckoned righteous) "apart from works." But what "works" does David mention in these verses? Only transgressions and sins! To be justified apart from works thus includes the idea of being justified apart from a consideration of our sinful deeds. The similarity of meaning between 3:28 and 4:6 thus requires us to include sinful works in our understanding of "works of law" in 3:28. (This is why we cannot simply equate "works of law" with "perfect obedience to all the law requires." This is also why the NIV translation, "observing the law," is wrong; it refers only to a positive response to the law.)

On the other hand "works of law" cannot be expanded to mean "anything a person does." Even if faith is excepted, this is too broad because not everything a sinner does is a response to law. God gives his human creatures law in his role as Creator and Lord, and we as creatures respond to this law either by obeying it or disobeying it (i.e., in "works of law"). But once we have disobeyed it, God then begins to relate to sinful mankind in a wholly new role: that of Redeemer. As Redeemer he works out our salvation; as Redeemer he offers it to sinners with instructions on how to receive it. Such redemptive instruction is not "law," and our response to this instruction cannot be called "works of law."

Thus "works of law" cannot be broadened to include "anything a person does" besides faith. We cannot posit two categories of human acts, where faith alone is one category, with everything else constituting a second category called "works of law." Sinners are instructed, yea, required to do other things that cannot be labeled "works of law," because they are not responses to the law given by God as Creator to man as creature. The most obvious example of this is repentance, and an equally clear example is baptism. Both repentance and baptism are the sinner's response to God as Redeemer, not the creature's response to God as Creator. They are neither "works" nor "works of law," any more than saving faith is.

This does not mean that we are justified by repentance and baptism, in the way that we are justified by faith. As discussed above, faith alone is the sole means by which justification is received. It does mean, though, that "faith" in 3:28 (as in 3:27) is an abbreviated way of referring to the grace system as a whole, and that repentance and baptism are legitimately understood within the grace system as conditions for receiving justification that are fully compatible with faith. They are not "works of law" any more than faith is.

D. THE WAY OF GRACE IS AVAILABLE TO ALL (3:29-30)

3:29 In vv. 29-30 Paul returns to a continuing theme of the epistle, that God's grace makes no distinctions among sinners; it is equally needed by all and equally available to all on the same conditions (see 1:16; 3:22). No one group has an advantage over any other; especially, the Jews have no advantage over the Gentiles. Is God the God of Jews only? This is the question Paul addressed at length in ch. 2. It reflects the mistaken Jewish attitude that their privilege of service implied a unique access to God and his salvation. But has not Paul clearly shown that the Jews do not have a monopoly on God? Is he not the God of Gentiles too? Yes, of Gentiles too . . . .

The general principle of v. 28 is given a specific application here. Under grace sinners are justified apart from their response to any given version of God's law, and this applies especially to the Law of Moses. God did not give the Law of Moses as an exclusive means by which Jews alone could be justified. That was not its purpose. If it had been, then he could have simply left that law in place and continued to ignore the Gentiles (Acts 17:30). But God is God of all men, including the Gentiles; and now in the fulness of time (Gal 4:4) he has made it clear that he has always intended to include the Gentiles as full partners in salvation by grace (Eph 2:11-3:12).

3:30 Indeed, he must be the God of both Jews and Gentiles, since there is only one God . . . . The existence of only one God was a basic OT revelation (Exod 20:3; Deut 6:4), and a basic Jewish belief. Moo's comment (I:254) is appropriate: "Paul's contention is that the oneness of God requires that God be God of the Gentiles as much as of the Jews; otherwise, the Gentiles would be left with no God. In arguing in this manner, Paul takes one of the most basic Jewish beliefs, monotheism, and turns it against Judaism." I.e., he turns it against their false exclusivism.

. . . who [the one God] will justify the circumcised by faith and the uncircumcised through that same faith. Here Paul calls attention to the other main symbol of Jewish exclusivism, circumcision, and declares that within the grace system it makes no difference whatever (see 2:25-29). Both the circumcised (the Jews) and the uncircumcised (the Gentiles) are justified in the same way, i.e., by a common faith in a common Redeemer. Now that Christ has come, the Gentiles are specifically said to have the (same) faith as the Jews (pivsti" [ pistis ] with the definite article). Stott (120) reminds us that "this identical truth applies to all other distinctions, whether of race, nationality, class, sex or age. . . . At the foot of Christ's cross and through faith in him, we are all on exactly the same level."

The future tense of "will justify" denotes the change in circumstances reflected by the Great Commission. From that point onward the gospel will be preached to Jews and Gentiles alike to the end of the age, and throughout this time God will continue to justify Jews and Gentiles alike. Though two different prepositions are used for "by (ejk , ek ) faith" and "through (diav , dia ) faith," no significant difference in meaning is intended (Lard, 125; Cranfield, I:222; Dunn, I:189; Moo, I:255).

E. GRACE LETS LAW DO ITS PROPER WORK (3:31)

3:31 Some readers (especially Jewish) may by this time be thinking thoughts similar to those voiced in 3:1. There, following Paul's long attack on the Jews' false concept of their own exclusiveness in God's plan (2:1-29), the question of the very meaning of Jewishness and the futility of their very existence is raised. Likewise, after Paul has emphatically rejected the ability of law to justify (3:20), and has declared that justification can be received only apart from law (3:21, 27-28), some are no doubt thinking that law must be rather obsolete. Paul voices this concern in the question, Do we, then, nullify the law by this faith?

This is not just a reference to the Mosaic Law or to the OT as a whole, contrary to Cranfield (I:223). The contrast throughout this section has been between grace on the one hand and law in general on the other hand, and it is no different here. As Morris says (189), "What Paul says has reference to the Jewish law, but also to law in general."

The question is, does grace abolish law, or render it ineffective and purposeless? Does it set the law aside so that it has no relevance to the Christian? Does faith "nullify the law"? (On the word "nullify" [katargevw , katargeô ], see 3:3.) Not at all! Rather, by it we uphold the law. A right understanding of grace and justification by faith actually establishes and confirms the law. How does it do this? By setting law free from a burden it is not able to bear and was never intended to bear, namely, function as a means of justifying sinners. When we stop trying to use the law and its commandments in such an impossible way, we can then let it perform its proper functions.

One such function is that it serves to show us our sin (3:20) and thus shows us our need for justification by faith (MP, 324; Hendriksen, I:137-138). Also, it properly functions as a norm or standard for holy living. As DeWelt says (59), under grace we can "preach and teach the real value of the law which is to point out right and wrong." As Lard says (126), "Law may be wholly useless for one purpose, and yet indispensable for others."

Here is a point we must not forget: as a revelation of God's will to us, his law is absolutely binding upon us and we have an absolute obligation to obey it. Grace does not change this fact. We are not under law as a way of salvation (6:14), but we are always under law as a way of life . To put it another way, law is not involved in the first part of the double cure, which is justification; but it is absolutely necessary for the second part of the double cure, which includes sanctification.

McGarvey: Rom 3:7

But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

McGarvey: Rom 3:8

and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just . [But some of you Jews, objecting to my argument, will say, "According to your statements, the unbelief and disobedience of us Jews, with reference to God's Scripture, drew out, displayed and magnified the faithfulness and goodness of God in fulfilling his Scripture. Therefore, since our unbelief, etc., added to the glory of God by commending his righteousness, is not God unjust to punish us for that unbelief, etc., since it works such praiseworthy results? "My answer is, God forbid that sin should become righteousness, for if sin ceases to be sinful, how shall God judge the world, since then there shall be no sin to be condemned or punished? You see, then, the absurdity of your question, since it is a practical denial of the divinely established fact that there is to be a day of judgment. Sin, though it may, by its contrast, display the righteousness of God, is nevertheless utterly without merit. As an illustration, my case is analogous to yours. You arraign me before the bar of Jewish opinion, even as you yourselves are arraigned before the bar of God; yet you would not permit me to use before you the very same argument which you are seeking to use before God. You Jews regard me as a sinner, and charge me with being untrue to the Jewish religion, and with being a false representative of it, in that I declare it to be fulfilled in the gospel. Now, my lie (as you consider it), in this respect, redounds to the glory of God by being a contrast to his truthfulness. But would you Jews acquit me of the sin of heresy if I should make use of this your argument? And, again, if your reasoning is correct, why should I not, as certain, meaning to slander me, report that I do, and affirm that I say, Let us do evil that good may come? But those who avow such principles are justly condemned. Thus Paul showed that, in condemning him (though falsely), they condemn the very argument which they were seeking to affirm in Rom 3:5]

McGarvey: Rom 3:9

What then? Are we [Jews] better than they? [The Gentiles.] No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin [Having met the effort of the Jew to make an exception in his case, as set forth in Rom 3:5 ; the apostle now reaffirms his original charge of universal unrighteousness, in which both Jews and Greeks were involved. This charge he further proves by an elaborate chain of quotations, taken from the Old Testament, and chiefly from the Psalms];

McGarvey: Rom 3:10

as it is written, There is none righteous, no, not one ;

McGarvey: Rom 3:11

There is none that understandeth, There is none that seeketh after God ;

McGarvey: Rom 3:12

They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one [Psa 14:1-3 ; Psa 53:1-3]:

McGarvey: Rom 3:13

Their throat is an open sepulchre; With their tongues they have used deceit [Psa 5:9]: The poison of asps is under their lips [Psa 140:3]:

McGarvey: Rom 3:14

Whose mouth is full of cursing and bitterness [Psa 10:7]:

McGarvey: Rom 3:15

Their feet are swift to shed blood ;

McGarvey: Rom 3:16

Destruction and misery are in their ways ;

McGarvey: Rom 3:17

And the way of peace have they not known [Isa 59:7-8]:

McGarvey: Rom 3:18

There is no fear of God before their eyes . [Psa 36:1 . The above quotations are placed in logical order. "The arrangement is such," says Meyer, "that testimony is adduced: first, for the state of sin generally (Rom 3:10-12); second, the practice of sin in word (Rom 3:13-14) and deed (Rom 3:13-17); and third, the sinful source of the whole -- Rom 3:18 "]

McGarvey: Rom 3:19

Now we know that what things soever the law saith, it speaketh to them that are under the law [i. e., to the Jews]; that every mouth may be stopped, and all the world may be brought under the judgment of God :

McGarvey: Rom 3:20

because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin . [Having, by his quotations from the Old Testament, shown that the Jew was sinful, the apostle sets forth the result of this sin. Does the law provide any remedy? Is the Jew right in hoping that it shall afford him immunity from his guilt? These questions have been for some time before the apostle, and they now come up for final answer. We, says he, universally accept the truth that when the law speaks, it speaks to those who are under it. If, therefore, it has no voice save condemnation -- and it has no other -- and if that voice is addressed particularly to the Jew -- and it is -- his state is no better than that of the Gentile; he is condemned; and the law thus speaks for this very purpose of silencing the vain, unwarranted confidence of the Jew, that he may see himself in the same condition as the Gentile, and brought, with the rest of the world, under the condemnation of God; and there can be no legal escape from this condemnation, because, by the works of the law, it is impossible for humanity, in its frailty, to justify itself in God's sight -- nay, the law works a directly contrary result, for through it comes the knowledge and sense of sin, and not the sense of pardon or justification.]

McGarvey: Rom 3:21

But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets [Having shut up all under condemnation for sin under the law with its works, Paul turns now to point all to freedom and justification under the gospel with its grace. This section of the Epistle is, therefore, as Bengel observes, "the opening of a brighter scene." There was no justification under the Mosaic dispensation, says the apostle; but now, under the dispensation of Christ (Rom 3:26 ; Rom 16:26), a righteousness apart from or independent of the law, having God as its author, and proceeding from God, and long hid in the councils of God, has been at last manifested (Rom 16:25-26 ; 1Ti 3:16). Having thus distinctly announced this new justification, Paul proceeds to give details, the first of which is a statement that it did not come unannounced or unheralded, for in their types, promises and prophecies (Gen 15:6 ; Hab 2:4) both the law and the prophets foretold that this righteousness would be revealed];

McGarvey: Rom 3:22

even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction ;

McGarvey: Rom 3:23

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

McGarvey: Rom 3:24

being justified freely by his grace through the redemption that is in Christ Jesus [The apostle adds four additional details, viz.: 1. This, justification is conditional, being obtained through faith in Jesus Christ. 2. It is bestowed upon Jew and Gentile without distinction, for both classes, having failed to attain that perfection of righteousness and character which is the glory of God, are equally condemned without it. 3. It is a free gift, bestowed by God's grace or favor. 4. It was obtained as a redemption by the giving of Jesus Christ as a ransom (1Co 6:20). The last detail is further elaborated in what follows]:

McGarvey: Rom 3:25

whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God ;

McGarvey: Rom 3:26

for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus . [God set forth (or exhibited in his blood on the cross) Jesus Christ to be a propitiatory sacrifice (i. e., a sacrifice which would justify God in pardoning sinners) for the benefit of those who, through faith in him, would present him to God as such. And God thus set him forth as a bloody sacrifice, that he might, in him, show his righteousness (i. e., his retributive justice, his hatred of sin, and firmness in punishing it), for this retributive justice of God had for a long time been obscured by his conduct towards sinners, for he had passed over, or left only partially punished, the sins done aforetime (i. e., all sins committed before Christ's death), for he had neither fully forgiven nor fully punished them, but had passed them over, reserving the full punishment of them to inflict it upon Jesus when suffering upon the cross (Isa 53:4-6); that full forgiveness also might flow from the cross (Joh 1:29 ; 1Jo 1:7 ; Rev 1:5 ; Rev 7:14), God forbearing to punish man because he anticipated this method of pardoning him. Thus God explained, or made clear, his former conduct, by setting forth, in these days, his crucified Son as a propitiatory sacrifice, that he might show himself, not just in condemning, but just and yet the justifier of him that hath faith in Jesus. Thus Paul makes it apparent that the sacrifices of the Old Testament were types, and because of them God showed forbearance, looking forward to Christ, the real propitiatory sacrifice, in whose sufferings on the cross God punished sin, that he might show mercy and grant pardon to the sinner. The propitiatory sacrifice of Christ could only take place with his free and full consent, for it would have else been unjust to punish one being for the sin of another.]

McGarvey: Rom 3:27

Where then is the glorying? [Rom 2:17 ; Rom 2:23] It is excluded. By what manner of law? of works? Nay: but by a law of faith . [In all that portion of this Epistle embraced between 2:17-3:20, Paul has been demolishing the boastful spirit of the Jew. As he ends his successful argument, he pauses now to ask, triumphantly, What is left of this boasting? If a man is saved not as a righteous person, but as a pardoned criminal, where is there room for boastfulness? There is none at all; it is excluded. But by what law or principle is it excluded? by that of works? No; for such a law tends to foster it; but by the law or principle of faith. The law of works, which says, "Do this if thou wouldst live," tended to develop a spirit of self-righteousness; but the law of faith, which says, "Believe on the Lord Jesus, and thou shalt be saved," silences all boasting.]

McGarvey: Rom 3:28

We reckon therefore that a man is justified by faith apart from the works of the law .

McGarvey: Rom 3:29

Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also :

McGarvey: Rom 3:30

if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith . [Therefore, as the conclusion of the whole argument, we reckon that every man, be he Jew or Gentile, is justified by faith apart from the works of the law. If only those who kept the law of Moses could be justified, then only could Jews be justified, for they alone possessed this law, and it is addressed only to them. But this state of affairs would belle the character of God. Does he not create, feed and govern the Gentiles? and is he not then the God of the Gentiles? Or are there two Gods: one for the Jew and one for the Gentile? The question is absurd; there is but one God, and he is God both of the Jews and Gentiles, and as each race is alike wholly dependent upon him, he must deal impartially by each; and this he does, for he saves both Jew and Gentile in tile same manner; i. e., by faith. It may be well to note, in this connection, that Luther added the word "alone" to this verse, thus: "We reckon, therefore, that a man is justified by faith alone." In combating the error of Rome (that men are justified by works), Luther fell into another error, for repentance is as much a means of justification as faith, and there is no merit in either of them. The meritorious cause of our justification is the atoning blood of Christ, and by faith, repentance, baptism, etc., we appropriate the blood of Christ. These acts, on our part, do not make us worthy of justification, but they are the conditions fixed by Christ, on compliance with which lie invests us with the benefits of his blood; i. e., justifies us.]

McGarvey: Rom 3:31

Do we then make the law of none effect through faith? God forbid: nay, we establish the law . [Does the conclusion, proved by my argument, make the law of none effect? God forbid: on the contrary, it establishes the law by clearing it of misunderstanding. It was given to show that no man could attain salvation by self-righteousness, and we establish it by showing that it accomplished the end for which it was framed. We have shown that it was of no service to justify men; but of great service to convict them of sin, and thus lead them to Christ for justification.]

Commentary -- Other

Evidence: Rom 3:9

QUESTIONS & OBJECTIONS

" Do you think that Christians are better than nonChristians?"

The Christian is no better than a non-Christian, but he is infinitely better off. It is like two men on a plane, one of whom is wearing a parachute while the other is not. Neither is better than the other, but the man with the parachute is certainly better off than the man who is not wearing a parachute. The difference will be seen when they jump from the plane at 20,000 feet. Jesus warned that if we " jump" into death without Him, we would perish.

Even harsher than the law of gravity is the Law of an infinitely holy and just Creator. Scripture states that sinners are God’s enemy ( Rom 5:10 ) and that " it is a fearful thing to fall into the hands of the living God ( Heb 10:31 ).

Evidence: Rom 3:19

THE FUNCTION OF THE LAW

The purpose of the Law is to stop the sinner’s mouth of justification. The Law tells him what sin is (see 1Jo 3:4 ) and stops him proclaiming his own goodness. Its intent is to drive him to the cross. John Wesley said, " The first use of [the Law], without question, is to convince the world of sin. By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is ‘wretched and poor and miserable, blind and naked.’ The Law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His ‘mouth is stopped’ and he stands ‘guilty before God.’"

" Ask Paul why [the Law] was given. Here is his answer, ‘That every mouth may be stopped, and all the world may become guilty before God’ ( Rom 3:19 ). The Law stops every man’s mouth. I can always tell a man who is near the kingdom of God; his mouth is stopped. This, then, is why God gives us the Law—to show us ourselves in our true colors." D. L. Moody

" Every unredeemed human being, Jew or Gentile, is under the Law of God and accountable to God. The final verdict, then, is that unredeemed mankind has no defense whatever and is guilty of all charges. The defense must rest, as it were, before it has opportunity to say anything, because the omniscient and all-wise God has infallibly demonstrated the impossibility of any grounds of acquittal. Absolute silence is the only possible response." John MacArthur

Evidence: Rom 3:20

Sin is like smog—it is not visible while you are in its midst. The Law takes the sinner above the smog of his own perspective and shows him heaven’s viewpoint. It gives the sinner knowledge of his sin. John Bunyan stated, " The man who does not know the nature of the Law cannot know the nature of sin."

" The trouble with people who are not seeking for a Savior, and for salvation, is that they do not understand the nature of sin. It is the peculiar function of the Law to bring such an understanding to a man’s mind and conscience. That is why great evangelical preachers 300 years ago in the time of the Puritans, and 200 years ago in the time of Whitefield and others, always engaged in what they called a preliminary ‘Law work.’" Martyn Lloyd-Jones

" The first duty of the gospel preacher is to declare God’s Law and show the nature of sin." Martin Luther

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 3 (Chapter Introduction)

Overview

Rom 3:1, The Jews’ prerogative; Rom 3:3, which they have not lost; Rom 3:9, howbeit the law convinces them also of sin; Rom 3:20, therefore no flesh is justified by the law; Rom 3:28, but all, without difference, by faith, only; Rom 3:31, and yet the law is not abolished.

Poole: Romans 3 (Chapter Introduction)

CHAPTER 3

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 3 (Chapter Introduction)

(Rom 3:1-8) Objections answered.

(Rom 3:9-18) All mankind are sinners.

(Rom 3:19, Rom 3:20) Both Jews and Gentiles cannot be justified by their own deeds.

(Rom 3:21-31) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 3 (Chapter Introduction)

The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, I. He answers some objections that might be made against what he had said about the Jews (Rom 3:1-8). II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles (Rom 3:9-18). III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (Rom 3:19 to the end). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 3 (Chapter Introduction)

God's Fidelity And Man's Infidelity (Rom_3:1-8)

The Christless World (Rom_3:9-18)

The Only Way To Be Right With God (Rom_3:19-26)

The End Of The Way Of Human Achievement (Rom_3:27-31)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 3 (Chapter Introduction)

INTRODUCTION TO ROMANS 3

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

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

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BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

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ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

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College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

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