Romans 3

1 The Apostle sets forth what advantage the Jews have, 3 and answered certain blasphemous objections any one might from his former doctrine, 9 and he proves by clear testimonies of the Old Testament, that he said rightly, that even the Jews themselves are great transgressors of the Law. 20 Concludes therefore that by the works of the Law, no man can be justified before God, 21 but that God hath revealed another manner of justification in his words. 22 Namely, justification of grace by faith in Jesus Christ, who is become our reconciliation with God by his blood; 27 whereby boasting is excluded, 29 and that not only for the Jews but also for the Greeks or Gentiles.

1. WHAT is then the advantage of the Jews? [Or in the Excellency; namely, above the Gentiles, if so be the outward Judaism and circumcision, avails not before God unto righteousness, as is taught in the five last verses of the former chapter] or what is the profit of circumcision?

2. Much in every manner. For this (is) indeed the first, [that is, the chiefest, which is the foundation of all other advantages, which the Apostle relates more at large, Rom 9.v.4, 5. Ephes. 2.v.11.12.] that the words of God [that is, the instruments of his covenant, contained in the writings of Moses and the Prophets, Psal. 147. v.19.20. Acts 7:38.] were trusted unto them.

3. For what is it, though some have been unfaithful, [That is, a great part of them, namely, who by their own unbelief make the advantages granted them by God of none effect. See Hos.8.12. Heb.3.v.16,17,18.] shall their unfaithfulness [that is, of them, or the unfaithfulness of such] annihilated the faith of God? [that is, the faithfulness and truth of God, not withstanding the unthankfulness of many, would always preserve his own amongst that people, and still preserveth them, whom the promise of God especially respect, and on whom they have their force, Rom 9.v8.27. and 11.1, &c.]

4. Farre be it: But let God be true, [Namely, in keeping of his covenant, and fulfilling of his promise, albeit that men are unworthy of the same] but all men liars: like as it is written, that thou mayst be justified in thy words, [that is, acknowledging to be just and faithful] and mayst overcome [that is, be found pure and without blame in thy judgments. David breaks forth into this acknowledgement, by considering of his sin committed against God and of the promise of forgiveness declared unto him by Nathan] when thou judhest. [or art judged; for the Greek word may bear both these translations: but the Hebrew text requires the first, which also best agrees with Pauls intent, which is to prove that God remains always pure and righteous, or overcometh when he judgeth, that is, punisheth the sins of men in the children of disobedience according to desert , or when according to his promises he hath compassion on the sins of his children, which is also done by Gods judgment, yet in his mercy, Mat.12.v18.20. and the truth of God in keeping of his promises, is also in the Scripture called the righteousness of God, Psalms 143:11. 1 John1 v9.]

5. Now if our righteousness confirms [Or commend, i.e. make it laudable and apparent, Romans 5:8.] Gods righteousness, [that is, faithfulness and truth as before] what shall we say? Is God un righteous when he bringeth wrath upon (us?) [that is, either punishment properly so called from some, or else fatherly chastisements upon his, Psalms 6:2.] (I speak according to the thought or judgment of men, which might think that God should not punish that which furthers his glory.]

6. Farre be it: [Gr. Let it not be, namely, that God, although he do thus should therefore be unrighteous, seeing judge of the whole world, who always doth things wisely and righteously, although all men cannot always comprehend it. See G en.18.25. Matthew 2:17.] otherwise how shall God judge the world?

7. For if the truth of God by my lie [That is, faithlessness, disobedience, and is here opposed to the truth or faithfulness of God in keeping of his promises] is become more abundant [that is, more manifest, more apparent] unto his glory, why am I also yet judged as a sinner? [that is, accounted and punished v.5.]

8. And (say we) not (rather) (as we are slandered, [That is, as such consequences are slanderously laid to our charge from that which we teach concerning Gods grace and righteousness] and as some we say) [namely, perverse men wrest our doctrine] Let us do evil that Good may come (for it?) whose damnation it just. [in these words is a short confutation of that which heretofore v.7.8. was brought against Paul doctrine, namely, that is so farre from that, that he should own such consequences, that he even threatens the judgment of God to those that say it.]

9. What then? Are we [Namely, Jews] more excellent? [that is, better of our selves, more righteous, namely, them the Gentiles] Not at all: for we have before, [namely, in the two first chapters] accused [that is, proved by firm reasons, or convinced. The Greek word signifies often to accuse any one in judgement, and by good proof convince him] both Jews and Greeks, that they are all under sin.

10. As it is written, [From all these places the Apostle proves that not only the Gentiles, but also the Jews are in themselves unrighteous before God] there is no man righteous, no not one.

11. There is no man that is understanding, [Namely, to know God aright] there is no man that seeketh God. [namely, to serve him aright.]

12. There all gone together, they are become unprofitable: [That is, unfit to do well, like rotten and stinking things which men cast away] there is no man that doth well, there is not (even) unto one.

13. Their Throat is opened grave, [Namely, wherein is nothing but filthiness and nothing but stench comes out] with their Tongues they use deceit: the person of serpents is under their lips: [that is, deadly poison of evil speaking.]

14. Whose mouth is full of cursing and bitterness.

15. Their feet are swift to shed blood. [That is, to commit all manner of cruelty and violence.]

16. Destruction and misery [Namely, which they bring upon others] is in their ways.

17. And the way of peace [Namely, to live in quiet themselves, & to let others be quiet] they have not known.

18. There is no fear of God before their eyes. [Namely, which is the ground and fountain of all other virtues: whereby the Apostle concludes not that all these vices do always alike powerfully break forth in all natural men; but because the evil fountain of all these is in them, and that always some of them are manifest in their lives.]

19. Now we know that whatsoever the Law saith, it speaketh that to those that are under the Law, [This reason the Apostle adds to show that he justly interprets this of the Jews, seeing God in his word by his Prophets unto the Jews] that every mouth may be stopped, and the whole world may be damnable [that is, guilty of damnation, or of the righteous judgement of God] (before) God.

20. Therefore [Here Paul concludes from all the former proof, from the 17 v. of the 1. chapter Hitherto, that by his works a man cannot be justified before God] by the works of the Law, shall no flesh [that is, no living man, Psa.143.2. Galatians 2:16.] be justified before him. [which doth not signify to infuse righteousness or holiness; for it would be no sense here, righteousness can be infuted into no flesh before God, but it signifies to be acquitted from condemnation before Gods judgment, and to be accounted just,. See Job 9.v.2.3. Psa.143.2. Romans 8:33,34. Galatians 2:16,17. etc.] For by the Law is the knowledge of sin. [namely, when the Law sets before a man what God commands and forbids, and a mans conscience convinceth him that he hath offended against it, by thoughts, lusts, words and deeds, Romans 7:7 Galatians 3:19.22.]

21. But now the righteousness of God [That is, which avails before God, and which God freely gives] is made manifest, without the Law, [that is, not by the Law which requires perfect obedience of mans self, but by the Gospel, that directs us to the obedience of Christ, Rom.1.16.17.] having witness from the law and the prophets. [that is, from the writings of Moses. Which testifies of the righteousness of God through Christ, as also the Prophets. See John 5:46. Acts 15:11. and 26. 22, etc.

22. Namely, the righteousness of God by the faith of Jesus Christ, unto all and upon all that believe: For there is no difference. [Namely, betwixt Jews and Greeks, if they do but believe.]

23. For they have all sinned, and fail the glory of God. [Gr. Hysterountai, which properly signifies to be behind, or to come short in the obtaining of any things, especially in running towards the prize, and for that be forced to want it, as all man come too short who seek to obtain the glory of God, that is, eternal life by their works.]

24. And are justified [From hence forward the Apostle describe all the causes, and the properties of justification of faith, which is revealed to us in the Gospel. The supreme cause therefore is the undeserved grace of God, the moving and meritorious cause is the reconciliation and redemption made by Christ: the means whereby that is imputed to us, is faith in Christs blood: the end is the showing forth of Gods righteousness and the forgiveness of sins. The property is, that all boasting of man before God is hereby executed, and that the same is revealed not only for the Jews but also for the Gentiles] for nought , [Gr. Of gift, i.e. by meer gift without any desert] by his grace, by the redemption which is in Jesus Christ. [Gr.Apolystrosis, which although it may be sometimes taken somewhat more largely, for any kind of deliverance, yet notwithstanding it properly signifies a deliverance which is procured by bringing up or paying of a ransom, as Christ himself speaketh, Matthew 20:28. See also 1 Cor.7.v.23. 1 Pet.1.18.]

25. Whom God hath set forth [Namely, firstly in his eternal counsel, and afterwards by the execution thereof in the fullness of time, and finally by preaching of the Gospel, 2 Tim. 1.9,10,11. 1 Pet. 1 20, 21,22.] (for) a reconciliation [Gr. Hilasterion, i.e. to be a reconciler, namely, of sinners. The Apostle here alludes to the mercy-seat or propitiatory made of pure gold, which covered the Ark of the Covenant, in which the Tables of the Law lay: which is also called hilasterion, Hebrews 9:5. and was a type that Christ by his purity and obedience should cover our transgressions against the Law, before the face of God; or with the word faith, because faith thereby we are justified, chiefly respects Christs obedience even to the death of the cross; and whereon relies and truths,.: which seems best to agree with the scope of the Apostle. See also 2 Cor.5.19.,20,21. Gal.2.20.] a demonstration of his righteousness, [that is, to show forth his faithfulness and truth in keeping of his promise, Luke 1:69,70. Or else to show that he is righteous, seeing he punisheth the sin in Christ himself: which in the Old Testament he forgave upon the account of this reconciliation which was to be accomplished, and in the new, daily forgiveth believers upon the account of the same satisfaction which now is accomplished, which the following words seem to import] by the forgiveness of sins, which were committed before, [namely, under the old Testament, which God first punished in Christ, the fullness of time, Heb.9.v.15. Or which men have committed before they are justified by faith. Although the sins also which are committed after conversion, are no otherwise forgiven then for the satisfaction of Christ, Phil, 3.9. Heb.10.14. 1 John 1:7. and chap.2.v2.] under the forbearance of God. [Gr. In. These words are by some joined to the following verse: but cohere better with the former.]

26. For a demonstration of his righteousness [See the exposition of the former verse] in this present time: that he may be just, and justifying him that is of faith of Jesus.

27. Where is boasting therefore? [That is, where of any may be able to boast, in his justification before God] It is excluding. By what Law? Of works? No, but by the law of faith; which by an Hebraism and by a similitude he calleth a Law, as Isa.2.3]

28. We conclude therefore that a man is justified by faith, without works of the Law? [Namely, not only which are done before conversion: but also after conversion, as shall clearly be proved by the Apostle in the next chapter, by the example of Abraham and David.]

29. Is God (a God) of the Jews only, [Namely, now in the new Testament, when the difference betwixt Jews and Gentiles taken away, Ephes.2.v.16,17,18.] And is he not also of the Gentiles? Yes; of the Gentiles also.

30. Forasmuch as he is one only God, who shall justify the circumcision [that is, the Jews] by faith, and the uncircumcision [that is, the Gentiles by descent] through faith.

31. Do we therefore abolish the law by faith? Farre be it: but we confirm the Law. [Namely because the doctrine of the Gospel teacheth that Christ hath fulfilled the law for us our justification: and that he also reneweth by the spirit those that are justified, that they seek to frame their lives according to all Gods commandments, Rom.8.v.1,2,3. Not to be justified before thereby, but to show due thankfulness unto God for this his benefit, to edify our neighbour and to be more assured of our own justification before God, as Paul will hereafter in the 6.7. and 8. Chapters more largely declare.]