Romans 3

In the course of eighteen centuries the worshipping of idols, stocks, and stones, has been in great part abolished from the Pagan world; much, however, remains to be done in this respect in India, China, Africa, and elsewhere; but as the Spirit of God accompanies the progress of missionary labours, we trust that these nations will follow the example of the South Sea Islanders, and give “their idols to the moles and to the bats,” or rather scatter them to the winds and to the seas; no more substituting the creature for “the Creator, who is blessed,” and shall be “blessed for ever. Amen.” Chap. II. Ver. 1—29. Those are most inexcusable, who commit themselves the sin they condemn in others.—The apostle having delivered the most awful, and at the same time the most accurate description of the heathen world, which was perhaps ever written, he was sure of the approbation of the Jews, who would instantly pronounce them deserving of God’s eternal curse, and everlasting condemnation.

He then suddenly turns the argument upon his countrymen, and endeavours to convince them that they were not only equally guilty, but more inexcusable; as they had been favoured, not only with the same natural light, but with a divine revelation also, in the law of Moses and the prophets; and this circumstance, so far from excusing them, was a great aggravation of their guilt, and made their case more dreadfully alarming. That the Jews were, indeed, equally guilty of the crimes here enumerated, we have not only the authority of the apostles, but the testimony of Josephus, their own historian, who declares that there was not a more wicked nation under heaven. And he afterwards adds, “I verily believe, that if the Romans had delayed to destroy these wicked wretches, their city would either have been swallowed up by the earth, or overwhelmed by the waters, or struck with fire from heaven, as another Sodom; for it produced a far more impious generation than those who suffered such punishment.”

This being the awful case with both Jews and Gentiles, the apostle proceeds to argue the impossibility of either being saved by their own works of righteousness, and that on two grounds: First, a fallen and guilty creature can never be justified by his good works; and, access if even that were possible, neither Jews nor Gentiles had any such works to bear. Consequently, that to neither Jew nor Gentile was there any hope of acceptance but through the mercy of God in Christ Jesus. For as to the former, there was no merit in hearing a law which they neglected to obey; nor had the Gentiles any ground to be vain of their science, while, whatever they might know, they did not acknowledge and adore the Author of their being.

When it is said, (verse 13,) “The doers of the law will be justified,” we must not, however, infer hence, that they will be justified by any merit in either their faith or their obedience, which would be contrary to the whole tenor of Paul’s reasoning in this Epistle; but only that obedience to the will of God is the necessary evidence of our interest in his mercy. So, on these words, Mr. Coz judiciously remarks—‘The apostle does not here refer to the originating cause of a person’s justification, which is the mercy of God; or to the meritorious cause, which is nothing less than the obedience and intercession of Christ; but to the character of those who will finally be justified.’ As to the covenant of circumcision, in which the Jews boasted and placed their confidence, it was an external rite only, and “he is not a Jew,”

in the best sense, who is such only “outwardly;” “But he is a Jew” indeed—a worshipper of the God of Israel—“who is one inwardly; and [the true] circumcision is that of the heart; in the spirit, (and,) not in the letter; whose praise (as the term Jew intimates) is not of men, but of God.” Chap. III. Ver. 1-19. Some Jewish objections answered, and all men proved guilty before God.—The apostle here introduces and answers several objections which a Jew might be expected to make to his doctrine in the preceding chapter, relative to circumcision.—If a Jew have no preference to a Gentile, “what advantage then is there in being a child of Abraham, or in receiving circumcision?” To this the apostle replies, “Much every way”—or in every respect; but chiefly, because that to them [the Jews] were intrusted the oracles of God, containing at once the revelation of man’s duty and of God’s mercy.

And what if some—yea, if many—did not believe, could their unbelief disannul or make of no effect the truth and faithfulness of God?—Far be that! Let God be reverenced as true, though every man should thereby be convicted of falsehood. But, rejoins the unbelieving Jew, supposing our unrighteousness to recommend the righteousness of God, or his glory to be advanced by our unbelief, which has opened the door of salvation to the Gentiles, are we to be condemned on that account?—In this case, is not God unjust in taking vengeance on those who promote his glory?—I speak and reason as a man. At this St. Paul again spurns, (ver. 6,) and deprecates the idea of God’s injustice: if God were unjust, how then would he be qualified for the universal judge?—Or “how should God judge the world?”—In verse 7 the objector again comes forward in a somewhat different form—‘Suppose, (says he,) in denying Jesus to be the Christ, I have been guilty of error or falsehood; yet if that falsehood has been the means, as you (Paul) pretend, of bringing a host of Gentiles to believe in him and has thereby increased the number of his worshippers, and advanced the glory of God, why am I to be condemned as a sinner on that account?’—The following verse (8) is evidently Paul’s language; but it is not easy to trace the connexion.

Dr. Doddridge explains it, as taking up the objector abruptly, and asking, ‘And why may not I [Paul] say, upon the same principles of reasoning, (as is indeed reported of us,) Let us do evil that good may come—Let us sin to magnify divine grace!’” A sentiment which, we fear, if not openly avowed or acted upon, has been secretly cherished and encouraged by some popular preachers of the present day, who, instead of being abashed and confounded, seem to exult in the magnitude of their former sins. But of such principles, or practices, the apostle subjoins this awful censure, “their damnation is just.” This decree also strikes directly at the root of an error which prevailed too early in some parts of the Christian church, that duplicity, and prevarication, and even persecution, are then lawful, when they subserve the interests of the church—a principle from which the church of Rome has not yet cleared herself, nor can, till in the most public manner she denounces and anathematizes the diabolical decree of the Council of Constance—that “no faith is to be kept with heretics.”

St. Paul now reverts to the doctrine of the preceding chapter, that both Jews and Gentiles are equally guilty before God; and after citing several passages from the Old Testament, in proof of this, most of which we have already noticed, he draws this most important inference—That “no flesh” neither Jew nor Greek—can possibly be justified before God by any works or righteousness of their own. Ver. 20—31. Both Jews and Gentiles, being equally guilty before God, can only be justified through Christ.—St. Paul establishes his position, that “by the deeds of the law can no flesh living be justified in his sight,” by this consideration, “that by the law is the knowledge of sin;” and that which convicts us of sin can never justify us in the sight of God.

The question now arises, How then can we be saved? The answer is short and easy—We must be “justified freely by God’s grace, through the redemption that is in Christ Jesus.” Here we have, first, the primary, originating cause of our salvation, namely, the grace (or mercy) of God in choosing and ordaining us to everlasting life—“God so loved the world” as to give his Son for man’s salvation, ((John 3:16).) 2. We have the meritorious and procuring cause—the propitiatory atonement offered in the obedience and death of Jesus Christ—who “suffered for us—the just for the unjust, that he might bring us unto God,” ((1 Peter 3:18).) 3. The instrumental cause—it is “through faith in his blood for the remission of sins,”

and this faith is not of ourselves, it is the gift of God, ((Ephesians 2:8).) Now, by this scheme of salvation, we are taught—1. That “the righteousness of God is manifested”—that is, it is displayed and magnified in the death and atonement of Jesus Christ, whereby God can “be just and the justifier of them that believe in Jesus:” and, 2. That, with this faith, no works of the law, either ceremonial or moral, are to be mixed, though undoubtedly they will result from it. This doctrine appears to us sufficiently evident in the Scriptures we have quoted. On this doctrine of justification by faith alone, we shall subjoin the eleventh Article of the Church of England, which appears to us drawn up with remarkable judgment and precision.

It says, “We are accounted righteous before God, only for the merit of our Lord and Saviour, Jesus Christ, by faith, and not for our works or deservings: wherefore that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.” This was also the doctrine of all the Reformed churches, particularly those of Helvetia, Belgia, and Augsburgh. The great objection to this doctrine is, that it “makes void the law of God through faith.” This our apostle not only denies in the strongest manner; but, on the contrary, asserts that it establishes the law. This refers chiefly to the moral law, the authority of which was eminently honoured and established by the obedience of the Son of God, and by the strict obligation enjoined on all Christians to follow his example: and even as to the ceremonial law, though its obligation is removed, its injunctions are specially honoured by being shown to be uniformly typical of Christ and his redemption.

Notes on the verses

Things not convenient.—“A figure of speech, intimating the most detestable crimes.”—Coz. Ver. 30. Inventors of evil things—That is, probably, of false and scandalous reports, agreeing with the preceding articles—‘Backbiters,’ &c. Ver. 31. Without natural affection.—This is supposed to refer particularly to the Stoics. Ver. 32. Have pleasure in them that do them.—“To behold vice with complacency, is the last stage of a degenerate mind.”—Coz. Paul considers this as the very climax of all the charges that he had to bring against the heathen, that they not only plunged into acts of wickedness, but had given their more deliberate approbation to such doings.—Prof. Stuart. Chap. II. Ver. 1. Therefore.—This word here has been the subject of much discussion, from the difficulty of showing how it stands connected as an illative article, with the preceding discourse.

“The connexion,” says Prof. Stuart, “appears to be this: Since it will be conceded, that those who know the ordinances of God, against such vices as have been named, and still practise them, and applaud others for doing so, are worthy of punishment; it follows, therefore, that all who are so enlightened as to disapprove of such crimes, and who still commit them, are even yet more worthy of punishment.” Ver. 2. The judgment.—Macknight, “The sentence;” i.e. the judgment pronounced. Compare (Romans 5:16). Chrysostom thus paraphrases this verse: ‘Thou hast not escaped thine own condemnation, and shalt thou escape that of God?’ Ver. 4. Or despisest thou.—Macknight, “Dost thou misconstruct?” But Doddridge, Coz, and Boothroyd, prefer the common rendering.

Ver. 5. Hardness and impenitent.—Macknight, “Obdurate and impenitent.”——Revelation of the righteous, &c.—When God’s righteous judgment shall be revealed—i.e. in the great day of judgment.—Stuart. Ver. 6. His deeds.—Doddridge, “His works.” This word, “works,” should be preserved throughout, on account of the argument founded on it. Ver. 8. Them that are contentious.—Gr. “Are of contentions.” Doddridge, “Children of Contention,” which preserves the Hebrew idiom. Ver. 12. Without law.—Doddridge and Boothroyd understand this of “the law of Moses;” Macknight and Coz, of divine revelation generally; but we must remember, that at this time (A. D. 60,) scarcely any of the New Testament was published.——Sinned in.—Doddridge, &c., “under the law.”

Ver. 13. For not the hearers, &c.—Not those who merely enjoy the external privilege of a revelation have any just claim to divine approbation; it is only those who obey the precepts of such a revelation who have any ground to expect this.—Stuart.—The doers of the law shall be justified.—This is the first time the important term “justified,” occurs in this epistle: and it is evidently used in a forensic sense, referring to a judicial sentence, as in (Matthew 12:37).—“If a Jew sinned in respect of any of the precepts [of the Mosaic law,] and did not offer the prescribed sacrifice, he could not be acquitted or justified.” Ver. 14. For when the Gentiles.—Thus the voice of conscience, which proceeds from a moral feeling of dislike or approbation, and the judgment of the mind when it examines the nature of actions, unite in declaring, that what the moral law of God requires, is impressed in some good measure on the hearts even of the heathen.—Prof.

Stuart. Ver. 15. Their thoughts the meanwhile, &c.—Doddridge, “Their mutual reasonings among themselves, accusing or defending,” &c. Ver. 16. In the day, &c.—This verse connects with verse 12, the three intervening verses (13, 14, and 15) being a parenthesis; and the sense is, that “In the day of judgment, the heathen who sinned against the light of nature, and their own consciences, will be thereby judged; but the Jews, who had been favoured with a written revelation by Moses and the prophets, will be subjected to a severe scrutiny, according to their obedience or disobedience to it.”——According to my gospel.—“Not any written gospel or history of Jesus Christ, but the doctrine of the gospel, which had been preached by Paul.”

Ver. 17. Called a Jew.—“Bearest the name of a Jew.” Doddridge, Coz, &c. But Boothroyd, following Griesbach, reads, on the authority of some MSS. and ancient versions, “But if thou be called a Jew, and rest in the law, and glory in God,” &c. Ver. 18. A guide of the blind, &c.—These are titles in which the Rabbies were used to glory, in reference to the Gentiles. Ver. 22. Thou that sayest—Doddridge, “that preachest.” So Coz.—Dost thou commit sacrilege?—Macknight, “rob temples.” See (Malachi 3:8). Ver. 25. Is made (or becomes) uncircumcision—i.e. is rendered nugatory on that account. Ver. 26. All not his uncircumcision, &c.—“The Gentile God shall be preferred far before a Jew who boasts of his birth and circumcision.” Ver. 28. Circumcision which is by nature—i.e. which is natural circumcision. Ver. 29. But he is a Jew.—[Rabbi Lipman says “faith consist in circumcision, but in the heart. He sees a man not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised;” agreeably to which is the maxim of the Talmudists, “That the Jews sit in the inmost recesses of the heart.”]—Bagster. —“Whose praise, &c.—The praise of the Jew, who is truly a Jew after the hidden or internal man, is not of men but of God, ward appearance, _ God looketh on the heart.”—Prof. Stuart. Chap. III. Ver. 3. Make the faith of God without effect.—Doddridge, “Vainnull the faith of God;’ which may mean either our faith in him, or his fidelity to us.

Macknight and Coz prefer the latter. Ver. 4. Let God be true.—Let God be regarded as faithful, although all men should thereby be deemed guilty of unfaithfulness. Stuart.——But every man—Or, “Though every man be,” &c. Doddridge and Macknight. Ver. 5. Is God unrighteous who taketh vengeance?—Doddridge, Macknight, &c. taking this to be the objection of a Jew, (as ver. 1,) render the words, “Is not God unrighteous?” which version the latter has shown the Greek will bear: but taking them as the words of the apostle, the negative must be omitted. Ver. 6. God forbid.—Gr. “Let it not be.”—So ver. 4, and frequently. Macknight, “By no means;” and others, “Far be it.” We confess the common rendering is more animated and pointed but we fear the introduction of God’s name here and elsewhere, (when not in the original,) has occasioned too often a light and trifling use of the divine name.

Ver. 8. Whose damnation.—Doddridge and Macknight, “Condemnation.” Ver. 9. Proved.—Gr. “charged.” Ver. 15—17. Their feet, &c.—i.e. they are ready and swift to engage in crimes of the highest degree; destruction and misery attend their steps, i.e. wherever they go, they spread destruction and misery around them. ‘The way of happiness they take no knowledge of, or they give no heed to what concerns their own true welfare, or that of others.—Stuart. Ver. 19. When the law saith.—Doddridge, This proves that the term “law” extends to the whole Scriptures of the Old Testament, as none of the passages here referred to are in the Pentateuch.—Become guilty before God.—Doddridge, “Stand convicted before God,”

Ver. 20. By the deeds.—Doddridge, “works.” Ver. 23. Come short of the glory of God—i.e. have failed in rendering him that glory which is his due.—Doddridge. Beza says, it is an allusion to those who, in the Greek games, fell short of the goal. Ver. 25. Set forth.—Doddridge, “proposed.”——A propitiation.—Macknight, “propitiatory,” in allusion to the Jewish mercy-seat, or propitiatory, which was the cover of the ark, whereon the Jewish high priest annually sprinkled blood. (Hebrews 9:5). Ver. 26. That he might be just, &c.—That is, that his justice might not be impeached in his justifying sinners through Christ. Ver. 27. The law of faith—i.e. the gospel. Ver. 31. Make void.—Doddridge, “set aside.” Macknight, “Make use.”