Romans 3:9–31

Romans 3:9 9. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin. 9. Quid ergo? pr?cellimus? [95] Nequaquam: ante enim constituimus tam Jud?os quam Gr?cos, omnes sub peccato esse. 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, aitiasthai 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. Footnotes: [95] "Pr?cellimus?" proechometha; "Have we the advantage?" Doddridge; "Do we excel?" Macknight; "Have we any preference?" Stuart It is thus paraphrased by Theodoret ti oun katechomen perisson -- "What advantages then, have we?" "Pr?cellimus" is the rendering of Erasmus, Pareus, and Beza Venema says, that this verb, in the active voice only, has this meaning in Greek authors; but the context can allow it no other sense here. Wetstein indeed gives it a passive meaning, "an antecellimur -- are we surpassed?" but it can hardly comport with the drift of the passage. -- Ed. [96] So do Grotius, Beza, and Stuart render the verb. Doddridge and Macknight have preserved our common version. "We have before charged," Chalmers "Antea idoneis argumentis demonstravimus -- we have before proved by sufficient arguments." Schleusner It is charge rather than conviction that the verb imports, though the latter idea is also considered to be included. -- Ed.

THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20) 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.

Romans 3:10-18 10. As it is written, There is none righteous, no, not one: 10. Sicut scriptum, Quod non est justus quisquam, ne unus quidem; 11. There is none that understandeth, there is none that seeketh after God. 11. Non est intelligens, non est qui requirat Deum; 12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 12. Omnes declinarunt, simul facti sunt inutiles; non est qui exerceat benignitatem, ne ad unum quidem: 13. Their throat is an open sepulchre: with their tongues they have used deceit; the poison of asps is under their lips: 13. Sepulchrum apertum guttur eorum; linguis dolose egerunt: venenum aspidum sub labiis eorum: 14. Whose mouth is full of cursing and bitterness: 14. Quorum os execratione et amarulentia plenum: 15. Their feet are swift to shed blood: 15. Veloces pedes eorum ad effundendum sanguinem; 16. Destruction and misery are in their ways: 16. Contritio et calamitas in viis eorum; 17. And the way of peace have they not known: 17. Et viam pacis non noverunt: 18. There is no fear of God before their eyes. 18. Non est timor Dei pr? oculis eorum. [97] 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. 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. 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. 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 (anthropophagous -- 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, 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. 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. 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. 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 Psalm 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 [2]on Romans 1:26. Footnotes: [97] The references given in the margin are these, -- Psalm 14:1-3; Psalm 53:3 Psalm 5:9; Psalm 14:3; Psalm 9:7; Isaiah 56:7; Proverbs 1:16; Psalm 36:1. [98] Psalm 14:1. The Hebrew is, "There is none that doeth good;" and the Septuagint, "There is none doing kindness, (chrestoteta), there is not even one, (ouk estin heos henos.)" So that the Apostle quotes the meaning, not the words. The eleventh verse (Romans 3:11) is from the same Psalm; the Hebrew, with which the Septuagint agree, except that there is the disjunctive e between the participles, is the following, -- "Whether there is any one who understands, who seeks after God." -- Ed. [99] This verse is literally the Septuagint, and as to meaning, a correct version of the Hebrew. "All have gone out of the way -- pantes exeklinan" "is in Hebrew hkl sr, "the whole (or every one) has turned aside," or revolted, or apostatized. Then, "they have become unprofitable" or useless, is n'lchv, "they are become putrid," or Corrupted, like putrified fruit or meat, therefore useless, not fit for what they were designed -- to serve God and to promote their own and the good of others. Idolatry was evidently this putrescence. -- Ed. [100] This is from Psalm 5:9, that is, the first part, and is literally the Septuagint, which correctly represents the Hebrew. The last clause is from Psalm 140:3, and is according to the Septuagint, and the Hebrew, too, except that "asps," or adders, is in the singular number. Stuart gives the import of this figurative language different from Calvin: "As from the sepulchre," he says, "issues forth an offensive and pestilential vapor; so from the mouths of slanderous persons issue noisome and pestilential words. Their words are like poison, they utter the poisonous breath of slander." -- Ed. [101] Psalm 10:7. Paul corrects the order of the words as found in the Septuagint, and gives the Hebrew more exactly, but retains the word "bitterness," by which the Septuagint have rendered mrmvt, which means deceit, or rather, mischievous deceit. Some think that it ought to be mrrvt, "bitterness;" but there is no copy in its favor. -- Ed. [102] Romans 3:15, 16, and 17 are taken from Isaiah 59:7, 8. Both the Hebrew and the Septuagint are alike, but Paul has abbreviated them, and changed two words in the Greek version, having put oxei' for tachinoi, and egnosan for oi'dasi, and has followed that version in leaving out "innocent" before "blood." -- Ed. [103] It is taken from Psalm 36:1, and verbatim from the Greek version, and strictly in accordance with the Hebrew. It is evident from several of these quotations, that Paul's object, as Calvin says, was to represent the general meaning, and not to keep strictly to the expressions. There is a difference of opinion as to the precise object of the Apostle; whether in these quotations he had regard to the Jews only, or to both Jews and Gentiles. In the introduction, Romans 3:9, he mentions both, and in the conclusion, Romans 3:19, he evidently refers to both, in these words, "that every, mouth may be stopped, and all the world may become guilty before God." The most consistent view seems to be, that the passages quoted refer both to Jews and Gentiles; the last, more especially, to the Jews, while some of the preceding have a special reference to the Gentile world, particularly Psalm 14, as it describes the character of the enemies of God and his people, to whose liberation the Psalmist refers in the last verse. -- Ed.

Romans 3:19-20 19. 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. 19. Scimus autem quod qu?cunque Lex dicit, iis qui in Lege sunt loquitur; ut omne os obstruatur, et obnoxius fiat omnis mundus Deo. [104] 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. 20. Quoniam ex operibus Legis non justificabitur omnis caro coram ipso; per Legem enim agnitio peccati. 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, parergon, 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] 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. Footnotes: [104] Obnoxius Deo -- hupodikos to theo: "Obnoxius condemnationi Dei -- subject to the condemnation of God" Beza; "Liable to punishment before God," Macknight; "Stand convicted before God," Doddridge The word means to be "under sentence" or under condemnation, and thus "to God," i.e., before God. Tillotson gives this paraphrase, "Liable to the Divine justice." It may be rendered "condemned before God." The meaning is that the world is under condemnation. -- Ed. [105] To see the force and meaning of this verse, we must bear in mind that the former part was said to prevent the Jews from evading the application of the preceding testimonies; and then the words "that every mouth," etc., and "that all the world," etc., were added, not so much to include the Gentiles, as to include the Jews, who thought themselves exempted. No doubt the Gentiles are included, but the special object of the Apostle evidently seems to prevent the Jews from supposing that they were not included. In no other way can the connection between the two parts of the verse be understood. -- Ed. [106] The original is "ut in priorem opinionem concederent:" but the context shows clearly that "priorem" is a misprint for "posteriorem. In addition to the authors mentioned here may be added Ambrose, Theodoret, Pelagius, Erasmus, and Grotius And yet, notwithstanding all those authorities, the opinion referred to is wholly inconsistent with the reasoning of the Apostle here and throughout the whole Epistle. It has indeed been given up as untenable by modern authors of the same school, such as Locke, Whitby, and Macknight To disprove this notion it is sufficient to notice the sins which the Apostle had referred to; they are not those against the ceremonial but the moral law, and it is because the moral law is transgressed that it cannot justify. "If there be any law which man has perfectly kept, he may doubtless be justified by it; and surely no man can be justified by a law which condemns him for breaking it. But there is no law of God which any man has kept; therefore no law by the deeds of which a man can be justified. The Gentile broke the law of his reason and conscience; the Jew broke the moral law; and even the attempt to justify himself by observing the ceremonial law, contradicted the very nature and intent of it." -- Scott [107] The argument and the reasoning of the Apostle seem to require that ex ergon nomou should be rendered here literally, "by works of law," without the article, as the word "law" seems here, according to the drift of the argument, to mean law in general, both natural and revealed; and dia nomou in the next clause must be regarded as having the same meaning; the law of nature as well as the written law, though not to the same extent, makes sin known. This is the view taken by Pareus, Doddridge, Macknight, Stuart, and Haldane. -- Ed. [108] The expression is ou pasa sarx -- not all, that is, not any flesh, etc.; the word pasa, like kl in Hebrew, is used here in the sense of "any." The sentence bears a resemblance to what is contained in Psalm 143:2, "for justified before thee shall not all living," or, not any one living, l' kl chy. The sentence here is literally, "Hence by works of law shall not be justified any flesh before Him." -- Ed.

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

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-- (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." with their tongues they have used deceit-- (Psa 5:9); that is, "That tongue which is man's glory (Psa 16:9; Psa 57:8) is prostituted to the purposes of deception." the poison of asps is under their lips-- (Psa 140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (Sol 4:11; Pro 10:21; Heb 13:15), are employed to secrete and to dart deadly poison."

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

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

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.

There is no fear of God before their eyes-- (Psa 36:1): that is, "Did the eyes but 'see Him who is invisible' (Heb 11:27), a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life (Rom 3:13-17): but how small a part of the "desperate wickedness" that is within (Jer 17:9) "proceedeth out of the heart of man!" (Mar 7:21-23; Psa 19:12).

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.

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 (Psa 143:2). for by the law is the knowledge of sin--(See on Rom 4:15; Rom 7:7; and Jo1 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.

The main subject of the doctrinal part of this epistle, is the free grace of God in the salvation of men by Jesus Christ; especially as it appears in the doctrine of justification by faith alone. And the more clearly to evince this doctrine, and show the reason of it, the apostle, in the first place, establishes that point, that no flesh living can be justified by the deeds of the law. And to prove it, he is very large and particular in showing, that all mankind, not only the Gentiles, but Jews, are under sin, and so under the condemnation of the law; which is what he insists upon from the beginning of the epistle to this place. He first begins with the Gentiles; and in the first chapter shows that they are under sin, by setting forth the exceeding corruptions and horrid wickedness that overspread the Gentile world: and then through the second chapter, and the former part of this third chapter, to the text and following verse, he shows the same of the Jews, that they also are in the same circumstances with the Gentiles in this regard. They had a high thought of themselves, because they were God’s covenant people, and circumcised, and the children of Abraham. They despised the Gentiles as polluted, condemned, and accursed; but looked on themselves, on account of their external privileges, and ceremonial and moral righteousness, as a pure and holy people, and the children of God; as the apostle observes in the second chapter. It was therefore strange doctrine to them, that they also were unclean and guilty in God’s sight, and under the condemnation and curse of the law. The apostle therefore, on account of their strong prejudices against such doctrine, the more particularly insists upon it, and shows that they are no better than the Gentiles; as in the 9th verse of this chapter, “What then? are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under sin.” And, to convince them of it, he produces certain passages out of their own law, or the Old Testament, (to whose authority they pretended a great regard,) from the 9th verse to our text. And it may be observed, that the apostle, first, cites certain passages to prove that all mankind are corrupt, (ver. 10-12.) “As it is written, There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God: They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no not one.” Secondly, The passages he cites next, are to prove, that not only are all corrupt, but each one wholly corrupt, as it were all over unclean, from the crown of the head to the soles of his feet; and therefore several particular parts of the body are mentioned, the throat, the tongue, the lips, the mouth, the feet, (ver. 13-15. “Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness: their feet are swift to shed blood.” And, Thirdly, He quotes other passages to show, that each one is not only all over corrupt, but corrupt to a desperate degree, (ver. 16-18.) by affirming the most pernicious tendency of their wickedness; “Destruction and misery are in their ways.” And then by denying all goodness or godliness in them; “And the way of peace have they not known: There is no fear of God before their eyes.” And then, lest the Jews should think these passages of their law do not concern them, and that only the Gentiles are intended in them, the apostle shows in the text, not only that they are not exempt, but that they especially must be understood: (Rom. iii. 19.“Now we know that whatsoever things the law saith, it saith to them who are under the law.” By those that are under the law are meant the Jews; and the Gentiles by those that are without law; as appears by the 12th verse of the preceding chapter. There is special reason to understand the law, as speaking to and of them, to whom it was immediately given. And therefore the Jews would be unreasonable in exempting themselves. And if we examine the places of the Old Testament whence these passages are taken, we shall see plainly that special respect is had to the wickedness of the people of that nation, in every one of them. So that the law shuts all up in universal and desperate wickedness, that every mouth, may be stopped; the mouths of the Jews, as well as of the Gentiles, notwithstanding all those privileges by which they were distinguished from the Gentiles.

The things that the law says, are sufficient to stop the mouths of all mankind, in two respects. 1. To stop them from boasting of their righteousness, as the Jews were wont to do; as the apostle observes in the (23d verse of the preceding chapter.—That the apostle has respect to stopping their mouths in this respect, appears by the ( 27th verse of the context, “Where is boasting then? It is excluded.” The law stops our mouths from making: any plea for life, or the favour of God, or any positive good, from our own righteousness. 2. To stop them from making any excuse for ourselves, or objection against the execution of the sentence of the law, or the infliction of the punishment that it threatens. That this is intended, appears by the words immediately following, Rom. ii. 19. “That all the world may become guilty before God.” That is, that they may appear to he guilty, and stand convicted before God, and justly liable to the condemnation of his law, as guilty of death, according to the Jewish way of speaking. And thus the apostle proves, that no flesh can be justified in God’s sight by the deeds of the law; as he draws the conclusion in the following verse; and so prepares the way for establishing the great doctrine of justification by faith alone, which he proceeds to do in the following part of the chapter, and of the epistle. “It is just with God eternally to cast off and destroy sinners.”—For this is the punishment which the law condemns to—The truth of this doctrine may appear by the joint consideration of two things, viz. Man’s sinfulness, and God’s sovereignty. I. It appears from the consideration of man’s sinfulness. And that whether we consider the infinitely evil nature of all sin, or how much sin men are guilty of. 1. If we consider the infinite evil and heinousness of sin in general, it is not unjust in God to inflict what punishment is deserved; because the very notion of deserving any punishment is, that it may be justly inflicted. A deserved punishment and a just punishment are the same thing. To say that one deserves such a punishment, and yet to say that he does not justly deserve it, is a contradiction; and if he justly deserves it, then it may be justly inflicted.

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 , "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, Genesis 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. (r) Tzeror Hammor, fol. 103. 2. Vid. Nishmat Chayim, orat. 2. c. 7. fol. 61. 1.((s) Zohar in Lev. fol 28. 2.((t) Zohar in Gen. fol. 31. 1.

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 Psalm 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 Genesis 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. (u) Midrash Haneelam in Zohar in Gen. fol. 68. 1.

There is none that understandeth,.... This is rightly concluded, from what the Psalmist says, Psalm 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.

They are all gone out of the way,.... In Psalm 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 Psalm 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 in Psalm 14:3 and Psalm 53:3; is translated, "they are become filthy"; which R. Aben Ezra interprets by "they are corrupt"; and R. Solomon Jarchi by , "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.

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 Psalm 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 , "immediate destruction", or sudden death: with their tongues they have used deceit; which may design the sin of flattery, for the words in Psalm 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 Psalm 140:3, "adders' poison is under their lips". The asp is but a small creature, and so is the tongue, James 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, "as poison in an angry serpent" (w). (w) T. Bab. Sabbat, fol. 62. 2. Yoma, fol. 9. 2.

Whose mouth is full of cursing and bitterness. These words are taken from Psalm 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", Matthew 12:34. By "bitterness" is meant, either sin in general, which is "an evil and bitter thing", Jeremiah 2:19, in its nature and effects; or sinful words, such as oaths, curses, imprecations, all wrathful and deceitful words.

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 Isaiah 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.

Destruction and misery are in their ways. This passage also is to be found in Isaiah 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", Matthew 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.

And the way of peace have they not known. This is a citation front Isaiah 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, , "because of the ways of peace". (x) Misn. Gittin, c. 5. sect. 8, 9. T. Hieros. Demai, fol. 24. 1. Maimon. Obede Cochabim, c. 10. sect. 5.

There is no fear of God before their eyes. The place referred to is Psalm 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.

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, , "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 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. (y) T. Bab. Roshhashanah, fol. 16. 1. Taanith, fol. 21. 2.

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, , "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. (z) Zohar in Lev. fol. 33. 3.((a) Zohar in Lev. fol. 10. 2.

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; Pe1 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, Th1 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 rec…

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 (Jde 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 (Jo1 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, Jo1 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 towa…

Romans 3:21-22 21. But now the righteousness of God without the law [109] is manifested, being witnessed by the law and the prophets; 21. Nunc autem sine Lege justitia Dei manifesto est, testimonio comprobata Legis et prophetarum; 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: 22. Justitia, inquam, Dei per fidem Iesu Christi, in omnes et super omnes credentes; non est san? distinctio: 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, (Galatians 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. 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. Footnotes: [109] Here again it is better, and indeed necessary for the Apostle's argument, to render choris nomou, ""without law," that is, without any law, either natural or revealed. The same sentiment is found in Galatians 3:21 -- "For if a law had been given, capable of giving life, truly righteous would have been by law (ek nomou.)" The version of Macknight seems just, "But now a righteousness of God without law is discovered." But we, may retain the tense (pephanerotai) "has been discovered," or manifested, or made known. "A righteousness of God without law," is a similar phrase to "the righteousness of God by faith," in Romans 1:17. -- Then in the following clause the "law" means not specifically the law of Moses, but the Old Testament, excepting the Prophets. -- Ed. [110] Professor Hodge very justly observes, "It never was the doctrine of the Reformation, or of the Lutheran and Calvinistic divines, that the imputation of righteousness affected the moral character of those concerned. It is true," he adds, "whom God justifies he also sanctifies; but justification is not sanctification, and the imputation of righteousness is not the infusion of righteousness." -- Ed. [111] "The foundation of your trust before God, must be either your own righteousness out and out, or the righteousness of Christ out and out. ... If you are to lean upon your own merit, lean upon it wholly -- if you are to lean upon Christ, lean upon him wholly. The two will not amalgamate together, and it is the attempt to do so, which keeps many a weary and heavy-laden inquirer at a distance from rest, and at a distance from the truth of the gospel. Maintain a clear and consistent posture. Stand not before God with one foot upon a rock and the other upon a treacherous quicksand...We call upon you not to lean so much as the weight of one grain or scruple of your confidence upon your own doings -- to leave this ground entirely, and to come over entirely to the…

GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26) But now the righteousness of God--(See on Rom 1:17). without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 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.

Romans 3:23-26 23. For all have sinned, and come short of the glory of God; 23. Omnes enim peccaverunt, et destituuntur gloria Dei; 24. Being justified freely by his grace through the redemption that is in Christ Jesus: 24. Justificati gratis ipsius gratia per redemptionem qu? est in Christo lesu: 25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 25. Quem proposuit Deus propitiatorium per fidem in sanguine ipsius, in demonstrationem justitiae su?, propter remissionem delictorum, 26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 26. Qu? prius extiterunt in tolerantia Dei; ad demonstrationem justitiae suae, in hoc tempore; ut sit ipse justus et Justificans enum qui est ex fide Iesu. 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 Galatians 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 John 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] 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] 25. Whom God hath set forth, etc. The Greek verb, protithenai, 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 John 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, hilasterion, 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 Hebrews 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. 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 b…

Romans 3:27-28 27. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 27. Ubi ergo gloriatio? [123] exclusa est. Per quam legem? operum? Nequaquam; Sed per legem fidei. 28. Therefore we conclude that a man is justified by faith without the deeds of the law. 28. Constituimus ergo, fide justificari hominem sine operibus Legis. 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] 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. Footnotes: [123] Gloriatio -- kauchesis -- glorying -- boasting or rejoicing. "The result of the gospel plan of salvation is to prevent all self-approbation, self-gratulation and exaltation on the part of the sinner." -- Hodge [124] Grotius explains "law" here by "vivendi regula" -- rule of living;" Beza, by "doctrina -- doctrine or teaching," according to the import of the word tvrh in Hebrew; and Pareus takes "the law of works," metonymically, for works themselves, and "the law of faith," for faith itself; and he quotes these words of Theophylact, "The Apostle calls faith a law because the word, law, was in high veneration among the Jews." He uses the term, law, in a similar manner in Romans 8:2, "The law of the spirit of life," etc. "He calls here the gospel; the law of faith,' because faith is the condition of the gospel covenant, as perfect obedience was the condition of the covenant of nature and of that of Moses, (conditio foederis naturalis et foederis Mosaici.)" -- Turrettin [125] The phrase, choris ergon nomou, may be rendered, "without the works of law," that is, either natural or revealed; for Gentiles as well as Jews are here contemplated. -- Ed.

Romans 3:29-30 29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: 29. Num Iud?orum Deus tantum? an non et Gentium? certe et Gentium. 30. Seeing it is one God [126] which shall justify the circumcision by faith, and uncircumcision through faith. 30. Quandoquidem unus Deus, qui justificabit circumcisionem ex fide, et Pr?putium per fidem. 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." (Jeremiah 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. 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. Footnotes: [126] Heis ho Theos -- unus Deus Heis here means the same, see 1 Corinthians 3:8; or if it be rendered one, it refers to God as being one in his purpose, and as to the way of salvation. See Zechariah 14:9. -- Ed. [127] The future is used for the present -- "who justifies," after the manner of the Hebrew language, though some consider that the day of judgment is referred to; but he seems to speak of a present act, or as Grotius says, of a continued act, which the Hebrews expressed by the future tense. -- Ed.

Romans 3:31 31. Do we then make void the law through faith? God forbid: yea, we establish the law. 31. Legem igitur irritam facimus per fidem? Ne ita sit: sed Legem stabilimus. 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." (Matthew 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. Footnotes: [128] The law here, no doubt means, the law of which mention is made in the preceding verses -- the law by the works of which we cannot be justified -- the law that is in this respect opposed to faith. To refer us for its meanng to Romans 3:20 and 21, as is done by Stuart, "is wholly unwarrantable," and to say that it means the Old Testament; for this is to separate it from it's immediate connection without any satisfactory reason. Besides, such an interpretation obliterates an important doctrine, that faith does not render void, or nullify the authority, the use and sanctions of the moral law but on the contrary, sustains and confirms them. Though it does what the law does not, and cannot do, inasmuch as it saves the sinner whom the law condemns; it yet effects this without relaxing or dishonoring the law, but in a way that renders it, if possible, more binding, and more honorable, and more illustrious. It only renders the passage more intricate to include the ceremonial law, (for that has more of faith than of law in it,) to which no reference is made in the context: but there seems to be no objection to include the law of conscience, as well as the written law; for faith confirms both, and the word "law," is here without the article, though this indeed of itself is not decisive. The moral law, then, as well as the law of conscience, is what is here intended: for the authority of both is confirmed and strengthened by faith. -- Ed.

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.

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 Joh 12:43, Greek). So the best interpreters.

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.

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 Gal 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).

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" (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).

INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31) Where is boasting then? . . . excluded. By what law?--on what principle or scheme?. of works? Nay; but by the law of faith.

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.

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.

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 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:

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 (Rom. 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 (Rom 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 (Rom 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" (Co2 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" (Gal 5:1). Next: Romans Chapter 4

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, Romans 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 Genesis 3:15, compared with Daniel 9:24; and Genesis 15:6 with Romans 4:9; and Genesis 22:18 with Galatians 3:8; and Deuteronomy 30:11 with Romans 10:5. And the prophets; Isaiah, Jeremiah, Daniel, and others; see Isaiah 42:21.

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 Romans 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.

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", 1 Corinthians 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.

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.

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 "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, "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 Psalm 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. (b) Philo de Vita Mosis, l. 3. p. 668.

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.

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 which signifies any "doctrine" or "instruction", and oftentimes the doctrine of the Gospel, as in Isaiah 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.

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.

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.

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 Philippians 3:9.

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.