Ro 3:1–8. Jewish
Objections Answered.
1,
2. What advantage then hath the Jew?—that
is, “If the final judgment will turn solely on the state of the heart, and this
may be as good in the Gentile without, as in the Jew within, the
sacred enclosure of God’s covenant, what better are we Jews for all our
advantages?”
Answer:
2.
Much every way; chiefly, because—rather,
“first, that.”
unto
them were committed the oracles of God—This
remarkable expression, denoting “divine communications” in general, is
transferred to the Scriptures to express their oracular, divine,
authoritative character.
3,
4. For what if some did not believe?—It
is the unbelief of the great body of the nation which the apostle points at;
but as it sufficed for his argument to put the supposition thus gently, he uses
this word “some” to soften prejudice.
shall
their unbelief make the faith of God—or,
“faithfulness of God.”
of
none effect?—“nullify,” “invalidate” it.
4.
God forbid—literally, “Let it not be,”
that is, “Away with such a thought”—a favorite expression of our apostle, when
he would not only repudiate a supposed consequence of his doctrine, but express
his abhorrence of it. “The Scriptures do not authorize such a use of God’s name
as must have been common among the English translators of the Bible” [Hodge].
yea,
let God be—held
true,
and every man a liar—that is, even though it should
follow from this that every man is a liar.
when
thou art judged—so in Ps 51:4, according to the Septuagint;
but in the Hebrew and in our version, “when thou judgest.” The general
sentiment, however, is the same in both—that we are to vindicate the
righteousness of God, at whatever expense to ourselves.
5,
6. But if, &c.—Another objection: “It
would appear, then, that the more faithless we are, so much the more
illustrious will the fidelity of God appear; and in that case, for Him to take
vengeance on us for our unfaithfulness would be (to speak as men profanely do)
unrighteousness in God.”
Answer:
6.
God forbid; for then how shall God judge the world?—that is, “Far from us be such a thought; for that would
strike down all future judgment.
7,
8. For if the truth of God, &c.—A
further illustration of the same sentiment: that is, “Such reasoning amounts to
this—which indeed we who preach salvation by free grace are slanderously
accused of teaching—that the more evil we do, the more glory will redound to
God; a damnable principle.” (Thus the apostle, instead of refuting this
principle, thinks it enough to hold it up to execration, as one that shocks the
moral sense).
On this
brief section, Note (1) Mark the place here assigned to the Scriptures.
In answer to the question, “What advantage hath the Jew?” or, “What profit is
there of circumcision?” (Ro 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 (Ro 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” (Ro 3:4); and as many advocates of salvation by grace as say,
“Let us do evil that good may come,” “their damnation is just” (Ro 3:8).
Ro 3:9–20.
That the Jew Is Shut Up under Like
Condemnation with the Gentile Is Proved by His Own Scripture.
9.
are we better than they?—“do we
excel them?”
No,
in no wise—Better off the Jews certainly were,
for having the oracles of God to teach them better; but as they were
no better, that only aggravated their guilt.
10–12.
As it is written, &c.—(Ps 14:1–3; 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.
13–18.
Their, &c.—From generals, the apostle
here comes to particulars, culling from different parts of Scripture passages
which speak of depravity as it affects the different members of the body;
as if to show more affectingly how “from the sole of the foot even to the head
there is no soundness” in us.
throat
is an open sepulchre—(Ps 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.”
with
their tongues they have used deceit—(Ps
5:9); that is, “That tongue which is man’s glory (Ps 16:9; 57:8) is prostituted
to the purposes of deception.”
the
poison of asps is under their lips—(Ps
140:3): that is, “Those lips which should ‘drop as an honeycomb,’ and ‘feed
many,’ and ‘give thanks unto His name’ (So 4:11; Pr 10:21; Heb 13:15), are
employed to secrete and to dart deadly poison.”
14.
Whose mouth, &c.—(Ps 10:7): that is, “That
mouth which should be ‘most sweet’ (So 5:16), being ‘set on fire of hell’ (Jam
3:6), is filled with burning wrath against those whom it should only bless.”
15.
Their feet are swift to shed blood—(Pr
1:16; Is 59:7): that is, “Those feet, which should ‘run the way of God’s
commandments’ (Ps 119:32), are employed to conduct men to deeds of darkest
crime.”
16,
17. Destruction and misery are in their ways; and the way of peace have
they not known—This is a supplementary statement
about men’s ways, suggested by what had been said about the “feet,” and
expresses the mischief and misery which men scatter in their path, instead of
that peace which, as strangers to it themselves, they cannot diffuse.
18.
There is no fear of God before their eyes—(Ps
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 (Ro 3:13–17):but how small
a part of the “desperate wickedness” that is within (Je 17:9)
“proceedeth out of the heart of man!” (Mk 7:21–23; Ps 19:12).
19.
Now we know that what … the law—that
is, the Scriptures, considered as a law of duty.
saith,
it saith to them that are under the law—of
course, therefore, to the Jews.
that
every mouth—opened in self-justification.
may
be stopped, and all the world may become—that
is, be seen to be, and own itself.
guilty—and so condemned
before
God.
20.
Therefore by the deeds of—obedience
to
the
law there shall no flesh be justified—that
is, be held and treated as righteous; as is plain from the whole scope and
strain of the argument.
in
his sight—at His bar (Ps 143:2).
for
by the law is the knowledge of sin—(See
on Ro 4:15; Ro 7:7; and 1Jn 3:4).
Note, How broad and deep does the apostle in this section lay the
foundations of his great doctrine of Justification by free grace—in the
disorder of man’s whole nature, the consequent universality of human guilt, the
condemnation, by reason of the breach of divine law, of the whole world, and
the impossibility of justification before God by obedience to that violated
law! Only when these humiliating conclusions are accepted and felt, are we in a
condition to appreciate and embrace the grace of the Gospel, next to be opened
up.
Ro 3:21–26. God’s
Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of
Himself.
21–23.
But now the righteousness of God—(See
on Ro 1:17).
without
the law—that is, a righteousness to which
our obedience to the law contributes nothing whatever (Ro 3:28; Ga 2:16).
is
manifested, being witnessed—attested.
by
the law and the prophets—the Old
Testament Scriptures. Thus this justifying righteousness, though new, as
only now fully disclosed, is an old righteousness, predicted and
foreshadowed in the Old Testament.
22.
by faith of—that is, “in”
Jesus
Christ unto all and upon all them that believe—that is, perhaps, brought nigh “unto all” men the
Gospel, and actually “upon all” believing men, as theirs in possession [Luther and others]; but most
interpreters understand both statements” of believers as only a more emphatic
way of saying that all believers, without distinction or exception, are put in
possession of this gratuitous justification, purely by faith in Christ Jesus.
for
there is no difference.
23.
for all have sinned—Though men differ greatly in the nature
and extent of their sinfulness, there is absolutely no difference
between the best and the worst of men, in the fact that “all have
sinned,” and so underlie the wrath of God.
and
come short of the glory—or
“praise”
of
God—that is, “have failed to earn His
approbation” (compare Jn 12:43, Greek). So the best interpreters.
24.
justified freely—without anything done on our part
to deserve.
by
his grace—His free love.
through
the redemption that is in Christ Jesus—a
most important clause; teaching us that though justification is quite
gratuitous, it is not a mere fiat of the divine will, but based on a
“Redemption,” that is, “the payment of a Ransom,” in Christ’s death. That this
is the sense of the word “redemption,” when applied to Christ’s death, will
appear clear to any impartial student of the passages where it occurs.
25,
26. Whom God hath set forth to be a propitiation—or “propitiatory sacrifice.”
through
faith in his blood—Some of the best interpreters,
observing that “faith upon” is the usual phrase in Greek, not
“faith in” Christ, would place a “comma” after “faith,” and understand
the words as if written thus: “to be a propitiation, in His blood, through faith.”
But “faith in Christ” is used in Ga 3:26 and Eph 1:15; and “faith in His
blood” is the natural and appropriate meaning here.
to
declare his righteousness for the remission—rather,
“pretermission” or “passing by.”
of
sins—“the sins.”
that
are past—not the sins committed by the
believer before he embraces Christ, but the sins committed under the old
economy, before Christ came to “put away sin by the sacrifice of Himself.”
through
the forbearance of God—God not remitting
but only forbearing to punish them, or passing them by, until an
adequate atonement for them should be made. In thus not imputing them, God was
righteous, but He was not seen to be so; there was no “manifestation of
His righteousness” in doing so under the. ancient economy. But now that God can
“set forth” Christ as a “propitiation for sin through faith in His blood,” the
righteousness of His procedure in passing by the sins of believers before, and
in now remitting them, is “manifested,” declared, brought fully out to the view
of the whole world. (Our translators have unfortunately missed this glorious
truth, taking “the sins that are past” to mean the past sins of
believers—committed before faith—and rendering, by the word “remission,” what
means only a “passing by”; thus making it appear that “remission of sins” is
“through the forbearance of God,” which it certainly is not).
26.
To declare … at this time—now for
the first time, under the Gospel.
his
righteousness: that he might be just, and the justifier of him that believeth
in Jesus—Glorious paradox! “Just in
punishing,” and “merciful in pardoning,” men can understand; but “just in
justifying the guilty,” startles them. But the propitiation through faith in
Christ’s blood resolves the paradox and harmonizes the discordant elements. For
in that “God hath made Him to be sin for us who knew no sin,” justice
has full satisfaction; and in that “we are made the righteousness of God in
Him,” mercy has her heart’s delight!
Note, (1) One way of a sinner’s justification is taught in the
Old Testament and in the New alike: only more dimly during the twilight of
Revelation; in unclouded light under “its perfect day” (Ro 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 (Ro 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
(Ro 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 (Ro 3:25, 26; see on Lu 9:31; Heb 9:15; Heb 11:39,40).
Ro 3:27–31. Inferences
from the Foregoing Doctrines and an Objection Answered.
Inference
first: Boasting is excluded by this, and no other way of justification.
27,
28. Where is boasting then? … excluded. By what law?—on what principle or scheme?.
of
works? Nay; but by the law of faith.
28.
Therefore we conclude,
&c.—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.
29.
Is he the God of the Jews only?
&c.—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.
30.
it is one God who shall justify—“has
unchangeably fixed that He shall justify.”
the
circumcision by—“of”
faith,
and the uncircumcision through faith—probably
this is but a varied statement of the same truth for greater emphasis (see Ro
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:
31.
Do we then make void the law through faith?—“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.”
God
forbid: yea, we establish the law—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 (Ro 6:1–23) to resume and discuss it at
length.
Note, (1) It is a fundamental requisite of all true religion that
it tend to humble the sinner and exalt God; and every system which breeds
self-righteousness, or cherishes boasting, bears falsehood on its face (Ro
3:27, 28). (2) The fitness of the Gospel to be a universal religion, beneath
which the guilty of every name and degree are invited and warranted to take
shelter and repose, is a glorious evidence of its truth (Ro 3:29, 30). (3) The
glory of God’s law, in its eternal and immutable obligations, is then only
fully apprehended by the sinner, and then only is it enthroned in the depths of
his soul, when, believing that “He was made sin for him who knew no sin,” he
sees himself “made the righteousness of God in Him” (2Co 5:21). Thus do we not
make void the law through faith: yea, we establish the law. (4) This chapter,
and particularly the latter part of it, “is the proper seat of the Pauline
doctrine of Justification, and the grand proof-passage of the Protestant
doctrine of the Imputation of Christ’s righteousness and of Justification not
on account of, but through faith alone” [Philippi].
To make good this doctrine, and reseat it in the faith and affection of the
Church, was worth all the bloody struggles that it cost our fathers, and it
will be the wisdom and safety, the life and vigor of the churches, to “stand
fast in this liberty wherewith Christ hath made them free, and not be again
entangled”—in the very least degree—“with the yoke of bondage” (Ga 5:1).
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Rick Meyers.
e-Sword ®: www.e-sword.net
