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ROMANS
Chapter Three
Rom 3:1-8
3:1 God's Judgment Defended
What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly
because to them were committed the oracles of God. 3 For what if some did not believe? Will their
unbelief make the faithfulness of God without effect? 4 Certainly not! Indeed, let God be true but every
man a liar. As it is written:
"That You may be justified in Your words,
And may overcome when You are judged."
5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust
who inflicts wrath? (I speak as a man.) 6 Certainly not! For then how will God judge the world? 7 For if
the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? 8 And
why not say, "Let us do evil that good may come"? — As we are slanderously reported and as some
affirm that we say. Their condemnation is just. NKJV
Luther's Preface to Romans
In chapter 3, Paul lumps both secret and public sinners together: the one, he says, is like the other; all
are sinners in the sight of God. Besides, the Jews had God's word, even though many did not believe in
it. But still God's truth and faith in him are not thereby rendered useless. St. Paul introduces, as an aside,
the saying from Psalm 51, that God remains true to his words. Then he returns to his topic and proves
from Scripture that they are all sinners and that no one becomes just through the works of the law but
that God gave the law only so that sin might be perceived.
Next St. Paul teaches the right way to be virtuous and to be saved; he says that they are all sinners,
unable to glory in God. They must, however, be justified through faith in Christ, who has merited this
for us by his blood and has become for us a mercy seat [cf. Exodus 25:17, Leviticus 16:14 ff, and John
2:2] in the presence of God, who forgives us all our previous sins. In so doing, God proves that it is his
justice alone, which he gives through faith, that helps us, the justice which was at the appointed time
revealed through the Gospel and, previous to that, was witnessed to by the Law and the Prophets.
Therefore the law is set up by faith, but the works of the law, along with the glory taken in them, are
knocked down by faith. [As with the term "spirit," the word "law" seems to have for Luther, and for St.
Paul, two meanings. Sometimes it means "regulation about what must be done or not done," as in the
third paragraph of this preface; sometimes it means "the Torah," as in the previous sentence. And
sometimes it seems to have both meanings, as in what follows.]
(From Luther: Preface to Romans, PC Study Bible formatted electronic database Copyright © 2003,
2006 Biblesoft, Inc. All rights reserved.)
God's Justice: Why Then Israel?
Jewishness was special — but not for salvation.
1. Some might object that Paul thinks God had been unfaithful to his covenant, in which case God
would be unjust;
2. But the issue here is that Israel had been unfaithful to the covenant, not that God had been.
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ROMANS CHAPTER THREE
3:1. These are the objections of the imaginary interlocutor, a common device for furthering one's
argument in a *diatribe (see comment on 2:1-11). The objections are reasonable: was not Israel a
special, chosen people? Determining "profit" (KJV) or "benefit" (NASB) was a common device among
philosophers for evaluating the worth of a behavior or idea.
3:2. *Digression, even long digression, was a normal part of Greco-Roman writing; Paul develops and
completes this "first of all" only in chapter 9. Judaism often emphasized that God entrusted his *law to
Israel, and Paul here agrees.
3:3. "What then?" was a common *rhetorical question used to further the argument of a *diatribe.
God's faithfulness to his covenant was good long-term news for Israel as a whole; as in the *Old
Testament (e.g., in Moses' generation, contrary to some Jewish tradition), however, it did not save
individual Israelites who broke covenant with him.
3:4. "May it never be!" (NASB) or "Not at all!" (NIV) was also a common rhetorical retort to the
rhetorical questions of imaginary opponents (especially in some philosophers like *Epictetus a first
century Stoic Philosopher). It was used to show the absurdity of the opposing objection. Paul declares
that God's justice is ultimately unassailable, as wrongdoers must confess (Psalms 51:4; cf. 116:11).
3:5-6. "In human terms" (NASB) or "a human argument" (NIV) is similar to a *rabbinic phrase
meaning "a secular argument." God's "righteousness" here is his "justice" (NRSV), as defined in terms
of his faithfulness to his covenant word to Israel (3:3).
3:7. "Sinner" was an awful insult in Jewish circles; for Paul to call everyone sinners (Romans 1-2)
would be shocking. God could be glorified and his justice vindicated even by its contrast with human
rebellion, but this point in no way vindicated the rebellion.
3:8. Philosophers also often had to clear up misrepresentations of their teaching.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright © 1993
by Craig S. Keener. Published by InterVarsity Press. All rights reserved.)
(3:1) Denney explains: “It might easily seem, at this point, as if the apostle’s argument had proved too
much.
1. He has shown that the mere possession of the law does not exempt the Jew from judgment, but
that God requires its fulfillment;
2. He has shown that circumcision in the flesh, seal thought it be of the covenant and pledge of
its promises, is only of value if it represents inward heart circumcision [Jeremiah 4:4];
3. He has, it may be argued, reduced the Jew to a position of entire equality with the Gentile.
But the consciousness of the Jewish race must protest against such a conclusion. ‘Salvation is of the
Jews,’ is a word of Jesus Christ Himself, and the apostle is obliged to meet this instinctive protest of the
ancient people of God. The advantage of the Jew is admitted: it is admitted that his unbelief may even
act as a foil to God’s faithfulness, setting it in more glorious relief; but it is insisted, that if God’s
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character as righteous judge of the world be maintained – as it must be – these admissions do not
exempt the Jew from the liability to judgment which has just been demonstrated.”
ROMANS CHAPTER THREE
Rom 3:1
1. Advantage perisson (NT: 4053). Literally, "surplus." Hence, "prerogative or pre-eminence."
2. Profit oofeleia (NT: 5622). Compare "profiteth," Rom 2:25.
(From Vincent's Word Studies in the New Testament, Electronic Database. Copyright (c) 1997 by
Biblesoft)
Greek Text by Wuest
‘What preeminence or advantage is there of the Jew? Or, what profit is there in circumcision?
(3:2) “Chiefly” is the Greek word proton, which means, “first.”
1. The word “polu” is ‘much’ and it points back to the word perisson [advantage] in verse 1. So it
means that the over plus of the Jew is much from every angle” (Robertson).
2. Paul does not enumerate more on the subject. He has given the chief vantage which the Jew
enjoyed over the Gentiles.
3. God had made him the depository of His oracles. “Oracles” is the word logia, defined by
Denney as “the contents of the revelation having God as their author.” As the time Paul was
writing, these comprised the Old Testament.
Also let’s look at God’s plan for Israel:
‘Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar
treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of
priests, and an holy nation…’ Exodus 19:5, 6 KJV
1. They had the “Oracles” given to them.
2. They were to keep God’s covenant, which they failed to do.
3. There end would have been glorious, but instead we see the scripture ‘Then answered all the
people, and said, His blood be on us, and on our children.’ Matthew 27:25
Rom 3:2
The oracles ta (NT: 3588) logia (NT: 3051). Diminutive. Strictly, "brief" utterances. Both in Classical
and Biblical Greek, of "divine" utterances. In Classical Greek, used of "prose" oracles. See Acts 7:38;
Heb 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the
law and the promises. (Vincent)
Greek Text by Wuest
‘Much every way, for first of all, because they were entrusted with the oracles of God.’ Romans 3:2
Homily 6 - Romans 3:1 John Chrysostom Archbishop of Constantinople 400 A.D.
Chapter 3. verse. 1. "What advantage then hath the Jew?"
Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the
other particulars by his saying that "he is not a Jew which is one outwardly, but he which is one
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inwardly;" he next sees an objection which starts up, and against this makes his stand. Now what is this
objection? If, he means, these things are no use, what reason was there for that nation being called, and
the circumcision too being given? What does he then and how does he solve it? By the same means as he
did before: for as there, he told, not of their praises, but the benefits of God.
ROMANS CHAPTER THREE
Homily 6 – Romans 3:1
Nor their well doings (for to be called a Jew and to know His Will and to approve the things which are
more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also
says, upbraiding them; "He hath not done so to any nation, neither hath he showed His judgments unto
them;" (Psalms 147:20.) and Moses again; "Ask now whether there hath been any such thing as this?"
he says, "did ever people hear the voice of God speaking out of the midst of the fire, and live?")
(Deuteronomy 4:32,33), this then he does here also. For as, when speaking of circumcision, he did not
say, Circumcision is valueless without a good life, but, Circumcision is of value with a good life,
pointing out the same thing but in a more subdued tone.
And again he does not say, If thou be a breaker of the Law, thou who art circumcised art no whit
profited, but "thy circumcision is made uncircumcision:" and after this again, "the uncircumcision,"
saith he, shall "judge," not the circumcision, but "thee that dost transgress the Law," so sparing the
things of the Law, and smiting the persons. So he doth here also. For after setting before himself this
objection, and saying, "what advantage then hath the Jew?" he says not, None, but he concurs with
the statement, and confutes it again by the sequel, and shows that they were even punished owing to this
preeminence. And how he does so, I will tell you when I have stated the objection. "What advantage
then," he says, "hath the Jew," or "what profit is there of circumcision?"
Ver. 2. "Much every way: chiefly, because that they were entrusted with the oracles of God."
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere
counts up? And what is the word e)pisteuqhsan? (they were trusted.) It means, that they had the Law
put into their hands because He held them to be of so much account that He entrusted to them oracles
which came down from above. I know indeed that some take the "entrusted" not of the Jews, but of the
oracles, as much as to say, the Law was believed in. But the context does not admit of this being held
good.
1. For in the first place he is saying this with a view to accuse them,
2. And to show that, though in the enjoyment of many a blessing from above, they yet showed
great ingratitude.
Then, the context also makes this clear. For he goes on to say, "For what if some did not believe?" If
they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that
God entrusted the same to them, and not that they trusted to the oracles: how else will the context make
sense? For he farther goes on to say, (Chrysostom)
(3:3, 4) “For what” is ti gar, and means, “for how,” namely, “Well then, how stands the case?”
(Denney). “Did not believe” is the verb pisteuo, “to exercise faith, believe,” with Alpha privative
prefixed [Greek grammar] which negates [invalidate] the word. They were without faith.
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Rom 3:3
The English Revised Version (1885): "were without faith." Not, as some, "were unfaithful," this is
contrary to New Testament usage. See Mark 16:11, 16; Luke 24:11, 41; Acts 28:24; Rom 4:20, etc.
The English Revised Version (1885) rendering is preferable, as bringing out the paronomasia between
the Greek words: "were without faith; their lack of faith; the faithfulness" of God.
ROMANS CHAPTER THREE
Romans 3:3
Faith of God. Better, as the English Revised Version (1885), "faithfulness;" the good faith of God; His
fidelity to His promises. For this sense see Matt 23:23. Compare Titus 2:10, and "faithful," 1 John
1:9; Rev 1:5; 3:14. Compare 1 Cor 1:9; 10:13; 2 Cor 1:18.
Make without effect katargeesei (NT: 2673). See Luke 13:7. The word occurs twenty-five times in
Paul, and is variously rendered in the King James Version "make void, destroy, loose, bring to naught,
fail, vanish away, put away, put down, abolish, cease." The radical meaning is "to make inert or idle."
Dr. Morison acutely observes that it negatives the idea of "agency or operation," rather than of "result
or effect." It is rather "to make inefficient" than "to make without effect."
So in Luke 13:7, why should the tree be allowed to make the ground "idle?" 1 Cor 13:8, prophecies
shall "fail," or have no more work to do. 2 Tim 1:10, Christ "abolished" death. There is no more work
for it. Rom 6:6, the body of sin is rendered inactive. Rom 3:31, Do we deprive the law of its workrender it a dead letter? (Vincent)
(3:4) “God forbid” is me genoito, [since me is with a long e Vincent uses mee genoito], literally, “may
it not come to pass.” “Let God be true” Vincent correct to “Let God be found true.”
Rom 3:4
God forbid mee genoito (NT: 1096). Literally, "may it not have come to pass." Used by Paul fourteen
times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent.
1. Luther renders das sey ferne "that be far."
2. Wycliffe, "far be it."
3. It corresponds to the Hebrew chalilah (OT: 2490), "profane," which in the Septuagint is
sometimes rendered by it,
4. Sometimes by meedamoos (NT: 3365) "by no means,"
5. Sometimes by mee (NT: 3361) eiee (NT: 1498) "may it not be,"
6. And again by hileoos (NT: 2436) "God be merciful to us".
7. It indicates a feeling of strong aversion: "Away with the thought."
Let God be true ginesthoo (NT: 1096) ho (NT: 3588) Theos (NT: 2316) aleethees (NT: 227). The
English Revised Version (1885), better, "let God be found true;" thus giving the force of ginomai (NT:
1096) "to become." See "was, I am," John 8:58. The phrase is used with reference to people's
apprehension. Let God "turn out to be or be found to be" by His creatures.
1. Be justified. Acknowledged righteous. The figure forensic. God's justice is put on trial.
2. Overcome nikeesees (NT: 3528). The English Revised Version (1885), "prevail." Gain the case.
The word occurs only three times outside of John's writings.
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3. When thou art judged en (NT: 1722) too (NT: 3588) krinesthai (NT: 2919) se (NT: 4571). The
English Revised Version (1885): "when thou comes into judgment." (Vincent)
Greek Text by Wuest
Well then – if as is the case, certain ones did not exercise faith. Their unbelief will not render the
faithfulness of God inefficient, will it? May such a thing never occur. Let God be found veracious and
every man a liar, even as it stands written, To the end that you may be acknowledged righteous in your
words, and may come out victor when brought to trial.’ Romans 3:3, 4
ROMANS CHAPTER THREE
Note: See all of these Greek words and references, and the different views of the different commentators
makes me want to show you just what they have to work with.
Paul the Learner
1:3 Any then the excessive of-the Juda-an or any the benefit of-the about cutting. 2: Many according-to
every manner before-most indeed for that they-were-believed the oracles of-the God. 3: Any for if theyun-believe any no the un-belief of-them the belief of-the God will-be-down-un-acting. 4: No may-it-bebecoming let-be-becoming yet the God true every yet human Falsifier down-which-even it-has-beenwritten which-now ever you-may-be-being-justified in the sayings of-you and you-will-be-conquering in
the to-be-being-judged. Romans 3:1-4 Codex Vaticanus, Codex Alexandrinus, Codex Sinaiticus
Note: You are looking at the combined Greek Text in English from the 3rd to the 5th Century. From
these three main Greek Manuscripts came every translation that we have today. How would you like to
analyze the above text and have it make sense in today’s language?
Paul the Learner
Homily 6 - Romans 3:3
Ver. 3. "For what if some did not believe?"
And what comes next makes the same point clear. For he again adds and follows; "Shall their unbelief
make the faith of God without effect?"
Ver. 4. "God forbid." The word e)pisteuqhsan, then, proclaims God's gift.
And I would have you here also note his judgment. For again he does not bring in his accusation of
them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, 'What
then is the use of this circumcision since they used it not as was fitting, since they were trusted with the
Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of
complaints against Him, he by this means turns the whole of the accusation round upon themselves.
1. For why, he would say, do you complain that they did not believe?
2. And how doth this affect God?
3. For as for His benefit, doth the ingratitude of those benefited overturn it?
4. Or doth it make the honor to be no honor?
For this is what the words, "Shall their unfaithfulness make the faith of God without effect," amount to.
"God forbid." As if one should say, I have honored such an one. And if he did not receive the honor,
this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul
does not say this merely, but what is much more. That not only does their unbelief not leave the soil of
complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to
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have bestowed honor upon one who would dishonor Him. See how he has brought them out guilty of
misdemeanors by means of what they gloried in; forasmuch as the honor with which God treated them
was so great, that even when He saw what would come thereof, He withheld not His good-will toward
them! Yet they made the honors bestowed on them a means of insulting Him that Honor them!
Next, since he said, "For what if some did not believe?" (while clearly it was all of them that did not
believe,) lest by speaking here too as the history allowed him, he should seem to be a severe accuser of
them like an enemy, he puts that, which really took place, in the method of reasoning and syllogism,
saying as follows: "Yea, let God be true, but every man a liar."
ROMANS CHAPTER THREE
Homily 6 – Romans 3:4
What he says is something of this sort. I do not mean, he says, that some did not believe, but if you will,
suppose that all were unbelieving, so waiving what really happened, to fall in with the objector, that he
might seem overbearing or to be suspected. Well, he says, in this way God is the more justified. What
does the word justified mean? That, if there could be a trial and an examination of the things He had
done for the Jews, and of what had been done on their part towards Him, the victory would be with God,
and all the right on His side. And after showing this clearly from what was said before, he next
introduces the Prophet also as giving his approval to these things, and saying, "that Thou mightest be
justified in Thy sayings, and clear when Thou art judged." (Ps. 51:4 .) He then for His part did
everything, but they were nothing the better even for this. Then he brings forward after this another
objection that arises, and says, (Chrysostom)
(3:5-8) “Commend” is the word sunistemi, which has the meaning, “to place together,” used of setting
one person with another by way of introducing or presenting him, hence, “to commend.” It is also
used in the sense of putting together with a view to showing, proving, or establishing.
1. Vincent says: "Commend" is the prevailing sense in the New Testament, though in some
instances the two ideas blend, as Rom 5:8; 2 Cor 7:11; Gal 2:18. See Rom 16:1; 2 Cor 4:2;
6:4; 10:18.
2. Who taketh vengeance ho (NT: 3588) epiferoon (NT: 2018) teen (NT: 3588) orgeen (NT:
3709). The English Revised Version (1885), much better, "who visited with wrath." Literally,
"bringeth the anger to bear." The force of the article it is difficult to render.
3. It may be "the" wrath, definitely conceived as judicial,
4. Or, more probably, as in Matt 3:7, referring to something recognized-"the" wrath to come, the
well-understood mead of unrighteousness.
Human sin is a foil by which God’s righteousness is seen all the more clearly.
1. It establishes the fact of God’s righteousness,
2. Proves it by its very contrast with that sin.
3. “Taketh vengeance” Orgeen is God’s righteous anger with sin. It is a holy wrath.
Paul says, “Speak as a man.” The Concordant Greek says, ‘I-am-saying no’ He speaks after the
manner of men. Vincent says: As a man kata (NT: 2596) anthroopon (NT: 444). The English Revised
Version (1885): "after the manner men;" i.e., I use a mode of speech drawn from human affairs. The
phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject.
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Morison aptly paraphrases: "When I ask the question, 'Is God unjust who inflicted wrath?' I am
deeply conscious that I am using language which is intrinsically improper when applied to God. But
in condescension to human weakness I transfer to Him language which it is customary for men to
employ when referring to human relationships." Compare 1 Cor 9:8; Rom 6:19.
The question is accompanied by the Greek negative particle me, which expects a negative answer. Paul
asks, “God is not unrighteous, is He?” “God forbid” is me genoito, “Away with the thought,” or, “Let
not such a thing be considered.” From the Peshitta, the authorized Bible of the Church of the East,
‘Is God unjust when he inflicts his anger? I speak as a man. Far be it; for then how could God judge the
world? Romans 3:5, 6
We have the Syriac Translation [The Peshitta] from the East, and Latin Vulgate from the West.
ROMANS CHAPTER THREE
Romans 3:6
“How” is the Greek word pos, and it means “how is it possible?”
Romans 3:7
1. “If” (verse 7) is the word ei, a particle of a fulfilled condition, to be rendered “since,” or “in
view of the fact.”
2. The word “Abounded” is the word perisseuo, which is “to be at hand in abundance, to be in
affluence.” Here in this verse it has the idea of “being increased.”
3. Vincent says, the expression carries us back to Rom 3:4, and is general for "moral falsehood,"
unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of
salvation through Christ.
4. Thayer’s thoughts on this are, “By my lie it came to pass that God’s veracity became the more
conspicuous, and becoming thus more thoroughly known, increased His glory.”
5. Robertson says, “Paul ‘used the first person from motives of delicacy (Sanday and Headlam) in
this supposable case for argument’s sake as in 1 Corinthians 4:6.
6. So here he ‘transfers by a fiction’ (Field) to himself the objection.” Wuest
The statement slanderously attributed to Paul, “Let us do evil that good may come,” is commented
upon by Robertson, “It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the
first century by the Jews. It was undoubtedly the accusation of Antinomianism because Paul preached
justification by faith and not by works.”
Greek Text by Wuest (west)
3:5 ‘But in view of the fact that our unrighteousness
establishes by proof God’s righteousness, what shall
we say? God is not unrighteous who inflicts wrath,
is He? I am using a mode of speech drawn from
Human affairs.’
Syriac Text [Peshitta] by Lamsa (east)
Now if our iniquity serves to establish the
righteousness of God, what then shall we
say? Is God unjust when he inflicts his
anger? I speak as a man.
3:6 ‘Away with the thought. Otherwise, how will it be
possible for God to judge the world?’
Far be it; for then how could God judge the
world?
3:7 ‘Moreover, if, as is the case, the truth of God by
For if the truth of God is made abundant
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means of my lie became the more conspicuous,
resulting in His glory, why then am I being judged
As a sinner?’
through my falsehood to his glory, why
then am I to be judged as a sinner?
3:8 ‘And not, as we were slanderously reported and
even as certain are saying that we are saying, Let us
do the evil things in order that there might come the
good things, whose judgment is just.’ [Greek]
As for those who blaspheme against us,
saying that we say, Let us do evil that good
may come; their condemnation is reserved
For eternal justice. [Aramaic]
Remember The Latin which was taken from the three Greek manuscripts have gone through many
different changes through this past 2,000 years, while the Syriac [Aramaic Text] has remained the
same and has not been changed at all. That’s why it is good to do the comparison.
See www.lakesideministries.com –Topical Studies – Foundations-Manuscript Transmission – The
New Testament manuscripts.
Paul the Learner
ROMANS CHAPTER THREE
Homily 6 - Romans 3:5
Ver. 5. "But if our unrighteousness commend the righteousness of God, what shall we say? is God
unrighteous Who taketh vengeance? I speak as a man."
Ver. 6. "God forbid."
He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more
clearly. What is it then he means?
1. God honored the Jews: they did despite to Him.
2. This gives Him the victory, and shows the greatness of His love towards man, in that He
honored them even such as they were.
3. Since then, he means, we did despite to Him and wronged Him, God by this very thing became
victorious, and His righteousness was shown to be clear.
4. Why then (a man may say) am I to be punished, who have been the cause of His victory by the
despite I did Him? Now how does he meet this?
5. It is, as I was saying, by another absurdity again. For if it were you, he says, that were the
cause of the victory, and after this are punished, the thing is an act of injustice.
6. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory.
7. And note his apostolic reverence; (or caution: eu)labeia); for after saying,
"Is God unrighteous Who taketh vengeance?" he adds, "I speak as a man." As if, he means, any
body were to argue in the way men reason. For what things seem with us to be justice, these the just
judgment of God far exceeded, and has certain other unspeakable grounds for it. Next, since it was
indistinct, he says the same thing over again:
Ver. 7. "For if the truth of God hath more abounded through my lie unto His glory: why yet am I also
judged as a sinner?"
For if God, he means is shown to be a Lover of man, and righteous, and good, by your acts of
disobedience, you ought not only to be exempt from punishment but even to have good done unto you.
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But if so, that absurdity will be found to result, which is in circulation with so many, that good comes
of evil, and that evil is the cause of good; and one of the two is necessary,
1. Either that He be clearly unjust in punishing,
2. Or that if He punish not, it is from our vices that He hath the victory.
And both of these are absurd to a degree. And himself meaning to show this too, he introduces the
Greeks (i. e. heathens) as the fathers of these opinions, thinking it enough to allege against what he has
mentioned the character of the persons who say these things. For then they used to say in ridicule of us,
"let us do evil that good may come." And this is why he has stated it clearly in the following language.
Ver. 8. "If not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is
just."
For whereas Paul said, "where sin abounded grace did much more abound" (Romans 5:20), in
ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that
we may get what is good. But Paul said not so; however to correct this notion it is that he says, "What
then? shall we continue in sin that grace may abound? God forbid!" (Romans 6:1,2.)
ROMANS CHAPTER THREE
Homily 6 - Romans 3:8
For I said it, he means, of the times which are past, not that we should make this a practice. To lead them
away then from this suspicion, he said, that henceforth this was even impossible. For "how shall we," he
says, "that are dead unto sin, live any longer therein?" Against the Greeks then he inveighs
(katesramen) without difficulty. For their life was exceeding abandoned.
1. But of the Jews, even if their life seemed to have been careless,
2. Still they had great means of cloaking these things in the Law and circumcision,
3. And the fact of God having conversed with them,
4. And their being the teachers of all.
And this is why he strips them even of these, and shows that for these they were the more punished,
and this is the conclusion to which he has here drawn his discussion. For if they be not punished, he
would say, for so doing, that blasphemous language-let us do evil that good may come-must
necessarily gain currency. But if this be impious, and they who hold this language shall be punished (for
this he declared by saying, "whose damnation is just"), it is plain that they are punished.
1. For if they who speak it be deserving of vengeance,
2. Much more are they who act it,
3. But if deserving thereof, it is as having done sin.
For it is not man that punishes them, that any one should suspect the sentence, but God, that doeth all
things righteously. But if they are righteously punished, it is unrighteously that they, who make ridicule
of us, said what they did. For God did and doth everything, that our conversation might shine forth and
be upright on every side. Let us then not be listless; for so we shall be able to recover the Greeks also
from their error. But when we are in words lovers of wisdom, but in deeds behave unseemly, with
what looks shall we face them? with what lips shall we discourse concerning doctrines? For he will say
to each of us, How can you that have failed in what is less, claim to teach me about what is greater?
1. You who as yet have not learnt that covetousness is a vice,
2. How can you be wise upon the things in heaven?
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But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly.
And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has
become abandoned. For to "the sinner," it says, "saith God, what hast thou to do to declare my
statutes?" (Ps. 50:16 .) There was a time when the Jews were carried away captive, and when the
Persians were urgent with them, and called upon them to sing those divine songs unto them, they said,
"How shall we sing the Lord's song in a strange land?" (Ps. 137:4 .) Now if it were un lawful to sing
the oracles of God in a strange land, much less might the estranged soul do it. For estranged the
merciless soul is.
If the Law made those who were captives and had become slaves to men in a strange land, to sit in
silence; much more is it right for those who are slaves to sin and are in an alien community (politeia) to
have a curb upon their mouths. And however they had their instruments then. For it says, "Upon the
willows in the midst thereof did we hang our instruments," but still they might not sing. And so we also,
though we have a mouth and tongue, which are instruments of speech, have no right to speak boldly, so
long as we be slaves to what is more tyrannical than any barbarian, sin. For tell me what have you to
say to the Greek, if you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God,
and draw not near to gold and silver? Will he not then make a jest of you, and say, Talk to thyself first in
this way?
ROMANS CHAPTER THREE
Homily 6 - Romans 3:8
For it is not the same thing for a Gentile to practice idolatry, and a Christian to commit this same (4
MSS. om. "same") sin.
1. For how are we to draw others away from that idolatry if we draw not ourselves away from
this?
2. For we are nearer related to ourselves than our neighbor is,
3. And so when we persuade not ourselves,
4. How are we to persuade others?
For if he that doth not rule well over his own house, will not take care of the Church either (1 Timothy
3:5), how shall he that doth not rule even over his own soul be able to set others right? Now do not tell
me, that you do not worship an image of gold, but make this clear to me, that you do not do those things
which gold bids you. For there be different kinds of idolatry,
1. And one holds mammon [wealth] lord,
2. And another his [belly] his god,
3. And a third [some other] most baneful lust.
But, "you do not sacrifice oxen to them as the Gentiles do." Nay, but what is far worse, you butcher
your own soul. But "you do not bow the knee and worship." Nay, but with greater obedience you do all
that they command you, whether it be your belly, or money, or the tyranny of lust. For this is just what
makes Gentiles disgusting, that they made gods of our passions; calling lust Venus, and anger Mars,
and drunkenness Bacchus. If then you do not grave images as did they, yet do you with great eagerness
bow under the very same passions, when you make the members of Christ members of an harlot, and
plunge yourself into the other deeds of iniquity. (1 Corinthians 6:15.) I therefore exhort you to lay to
heart the exceeding unseemliness hereof, and to flee from idolatry:
-For so doth Paul name covetousness-and to flee not only covetousness in money, but that in evil desire,
and that in clothing, and that in food, and that in everything else: since the punishment we shall have to
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suffer if we obey not God's laws is much severer. For, He says, "the servant that knew his Lord's will,"
and did it not, "shall be beaten with many stripes." (Luke 12:47.) With a view then to escaping from
this punishment, and being useful both to others and to ourselves, let us drive out all iniquity from our
soul and choose virtue. For so shall we attain to the blessings which are to come, whereto may it be
granted us all to attain by the grace and love toward man, etc. (Chrysostom)
3:9-18
Proof from Scripture
Stringing together texts ("pearl stringing") was common at the opening of *synagogue homilies and in
the *Dead Sea Scrolls.
3:9. Another objection from the imaginary protester allows Paul to return to his argument that Jew and
*Gentile are equally in need of salvation. To be "under" sin was idiomatic for being subject to its rule.
3:10-12. Here Paul quotes Psalms 14:1-3 (= 53:1-3; cf. 1 Kings 8:46; Psalms 130:3; 143:2; Proverbs
20:9; Ecclesiastes 7:20).
ROMANS CHAPTER THREE
3:13-18. The principle for attaching these proof texts to one another is similar to the *rabbinic principle
of gezerah shavah (which linked Old Testament texts by a key word). All these verses mention body
parts:
1. Throat, tongue, lips and mouth (3:13-14; respectively, Psalms 5:9; 140:3; 10:7);
2. Feet (Romans 3:15-17; Isaiah 59:7-8);
3. And eyes (Romans 3:18; Psalms 36:1).
Jewish teachers emphasized that the evil impulse (see comment on Rom 7:10-11) ruled all the parts of
the body (by later enumeration, 248 parts). The preponderance of mouth-related sins here may be
intentional, especially if Roman Christians are complaining about each other (see chap. 14).
(From IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright © 1993
by Craig S. Keener. Published by InterVarsity Press. All rights reserved.)
Rom 3:9-20
9 All Have Sinned
(Ps 14:1-3; 53:1-4)
What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks
that they are all under sin. 10 As it is written: "There is none righteous, no, not one; 11 There is none
who understands; There is none who seeks after God. 12 They have all turned aside; They have together
become unprofitable; There is none who does good, no, not one." 13 "Their throat is an open tomb; With
their tongues they have practiced deceit"; "The poison of asps is under their lips"; 14 "Whose mouth is
full of cursing and bitterness." 15 "Their feet are swift to shed blood; 16 Destruction and misery are in
their ways; 17 And the way of peace they have not known." 18 "There is no fear of God before their
eyes." 19 Now we know that whatever the law says, it says to those who are under the law, that every
mouth may be stopped, and the entire world may become guilty before God. 20 Therefore by the deeds
of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. NKJV
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(3:9) “What then?” is ti oun, namely, “How then are we to understand the situation?” (Denney).
1. “Are better” is proecho, “to have before or in advance of another, to have preeminence, to
excel, surpass.”
2. Paul had just shown that the Old Testament privileges, though giving the Jews certain
superiority to the Gentiles, did not give them any advantages in escaping the divine
condemnation.
3. After such showing, it was natural that the question should be renewed: “Do the Jews have any
advantage?” Vincent says “No in no wise” is ou pantos, the latter word meaning, “altogether,
in any and every way.”
4. Robertson translates, “Not at all.”
5. “Proved” is the Greek word proaitiaomai, which means “to bring a charge against previously.”
Vincent again says, “The reference is not to logical proof, but to forensic accusation.” The
simple verb means "to charge" as being
6. "The cause" aitia (NT: 156) of some evil: hence, "to accuse, impeach." The English Revised
Version (1885), correctly, "we before laid to the charge."
Greek Text by Wuest
‘What then? Are we better? Not in any way, for we previously brought a charge against both Jew and
Gentile that all are under sin.’ Romans 3:9
ROMANS CHAPTER THREE
(3:10-12) “It is written” is gegraptai, in the perfect tense, literally, “It has been written, with the
present result that it is on record.” Paul is quoting from the Old Testament. He uses the perfect tense to
show the permanency of the record, as David says, “Forever, O Lord, thy Word is settled in heaven.”
“Seeketh after” is the word ekzeteo, which means, “to seek out, search for,” and speaks of a
determined search after something.
Rom 3:12
They are together become unprofitable Hama (NT: 260) eechreootheesan (NT: 889). Only here in the
New Testament.
1. "Together" carries forward the "all." The Hebrew of the Psalm means "have come corrupt." The
Greek word is "to become useless." Compare John 15:6.
2. Good chreestoteeta (NT: 5544). Only in Paul's writings. The radical idea of the word is
"profitableness." Compare "have become unprofitable."
3. Hence, it passes readily into the meaning of "wholesomeness."
4. It is opposed by Paul to apotomia (NT: 663) "abruptness, severity" (Rom 11:22). It is rendered
kindness in Eph 2:7; Col 3:12; Gal 5:22.
Paul, and he only, also uses agathoosunee (NT: 19 [again long o and long e agathosune]) for
"goodness."
1. The distinction as drawn out by Jerome is that agathoosunee (NT: 19) represents a sterner
virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when
He purged the temple.
2. Chreestotees (NT: 5544 [also long e chrestotes]) is more gentle, gracious, and kindly.
3. Dr. Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a
practical form, while agathoosunee (NT: 19) energizes the chreestotees (NT: 5544). (Vincent)
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4. “Gone out of the way” is ekklino which is from the word klino, which means, ‘to lean,” and the
word ek “ which is the word “out,” thus, “to lean out,” thus, “to turn aside, deviate” from the
right way.
5. “Are become unprofitable” is from the word achreioo, “to make useless, render
unserviceable.” The Hebrew word here means “to go bad, become sour like milk.”
6. “Good” is the word chrestotes (NT 5544), “moral goodness, integrity, benignity, kindness.”
Wuest
Greek Text by Wuest
‘As it stands written, There is not a righteous person, not even one. There is not the one who
understands; there is not the one who seeks out God. All turned aside; all to a man became useless.
There is not the one who habitually does goodness; there is not as much as one.’ Romans 3:10-12
Homily 7
Romans 3:9-18.
"What then have we more than they? For we have proved both Jews and Gentiles, that they are all
under sin. As it is written, There is none righteous, no, not one: there is none that understand, 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. Their throat is an open sepulchre; with their tongues have
they 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: destruction and misery are in their ways: and the way of peace have
they not known: there is no fear of God before their eyes."
ROMANS CHAPTER THREE
Homily 7 – Romans 3:9-18
He had accused the Gentiles, he had accused the Jews; it came next in order to mention the
righteousness which is by faith.
1. For if the law of nature availed not,
2. And the written Law was of no advantage,
But both weighed down those that used them not aright, and made it plain that they were worthy of
greater punishment, then after this the salvation which is by grace was necessary. Speak then of it, O
Paul, and display it. But as yet he does not venture, as having an eye to the violence of the Jews, and so
turns afresh to his accusation of them; and first he brings in as accuser,
1. David speaking of the same things at length, which Isaiah mentioned all in short compass, so
furnishing a strong curb for them, so that they might not bound off, nor any of his hearers, while
the matters of faith were laid open to them, might after this start away; being beforehand safely
held down by the accusations of the prophets.
For there are three excesses which the prophet lays down;
(A). He says that all of them together did evil,
(B). And that they did not do good indifferently with evil,
(C). But that they followed after wickedness alone, and followed it also with all earnestness.
And next that they should not say, "What then, if these things were said to others?" he goes on:
Ver. 19. "Now we know that what things so ever the Law saith, it saith to them who are under the Law."
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This then is why, next to Isaiah, who confessedly aimed at them, he brought in David; that he might
show that these things also belonged to the same subject. For what need was there, he means, that a
prophet who was sent for your correction should accuse other people. For neither was the Law given to
any else than you. And for what reason did he not say, we know that what things so ever the prophet
saith, but what things so ever the Law saith? It is because Paul uses to call the whole Old Testament
the Law. And in another place he says, "Do ye not hear the Law, that Abraham had two sons?"
(Galatians 4:21, 22.) And here he calls the Psalm the Law when he says, "We know that what things so
ever the Law saith, it saith to them who are under the Law.
Next he shows that neither are these things he said merely for accusation's sake, but that he may again
be paving the way for faith. So close is the relationship of the Old Testament with the New, since even
the accusations and reproofs were entirely with a view to this, that the door of faith might open brightly
upon them that hear it. For since it was the principal bane of the Jews that they were so conceited with
themselves (which thing he mentioned as he went on, "how that being ignorant of the righteousness of
God, and going about to establish their own righteousness, they submitted not themselves to the
righteousness of God") (Romans 10:3), the Law and the Prophet by being beforehand with them
1. Cast down their high thoughts,
2. And laid low their conceit,
3. That being brought to a consideration of their own sins,
4. And having emptied out the whole of their unreasonableness,
5. And seen themselves in danger of the last extremity,
6. They might with much earnestness run unto Him Who offered them the remission of their sins,
7. And accept grace through faith. And this it is then which St. Paul hints even here, when he says,
ROMANS CHAPTER THREE
Homily 7 - Romans 3:19
"Now we know that what things so ever 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."
Here then he exhibits them as destitute of the boldness of speech which comes of works, and only
using a parade of words and behaving in a barefaced way. And this is why he uses so literal an
expression, saying, "that every mouth may be stopped," so pointing out the barefaced and almost
uncontrollable pomposity of their language, and that their tongue was now curbed in the strictest sense.
For as an unsupportable torrent, so had it been borne along. But the prophet stopped it. And when Paul
saith, "that every mouth may be stopped," what he means is, not that the reason of their sinning was that
their mouth might be stopped, but that the reason of their being reproved was that they might not
commit this very sin in ignorance. "And all the world may become guilty before God."
He does not say the Jew, but the whole of mankind. For the phrase, "that every mouth may be stopped,"
is the language of a person hinting at them, although he has not stated it clearly, so as to prevent the
language being too harsh. But the words "that all the world may become guilty before God," are spoken
at once both of Jews and of Greeks. Now this is no slight thing with a view to take down their
unreasonableness. Since even here they have no advantage over the Gentiles, but are alike given up as
far as salvation is concerned. For he would be in strict propriety called a guilty person, who cannot help
himself to any excuse, but needeth the assistance of another: and such was the plight of all of us, in that
we had lost the things pertaining to salvation. (Chrysostom)
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(3:13-18) “open” is a perfect participle. The grave has been opened with the result that it stands open. It
speaks of a grave that stands open.
1. Open sepulcher tafos (NT: 5028) aneoogmenos (NT: 455). Literally, "a sepulcher opened or
standing open." (Vincent)
2. Robertson says; “Their mouth (words) is like the odor of a newly opened grave.
3. ‘Some portions of Greek and Roman literature stink like a newly opened grave’ (Shedd).”
4. The full import of this can only be appreciated in hot climates like the Middle East.
5. “They have used deceit” is the Greek dolioo, which means “to deceive, or use deceit.”
6. Vincent says, “Hebrew, they smoothed their tongues.” He quotes Wycliffe, “with their tongues
they did gallingly.”
7. “The imperfect tense denotes perseverance in their hypocritical professions.”
8. The asp here is the Egyptian cobra, a deadly serpent. Its poison is contained in a bag under the
lips.
9. Commenting on verse 16, Denney says; “Wherever they go, you can trace them by the ruin and
distress they leave behind,”
10. And concerning verse 17 he says, “It does not mean, ‘They have failed to discover the way of
salvation,’ but, ‘they tread continually in paths of violence’.”
Greek Text by Wuest
‘Their throat is a grave that stands open. With their tongues they continually were deceiving. Asps’
poison is under their lips; whose mouths are full of imprecations and bitterness; their feet are swift to
pour out blood. Destruction and misery are in their paths. The road of peace they did not know. There is
not a fear of God in sight of their eyes.’ Romans 3:13-18
ROMANS CHAPTER THREE
Homily 7 - Romans 3:20
Ver. 20. "For by the Law is the knowledge of sin."
He springs upon the Law again, with forbearance however (for what he says is not an accusation of it,
but of the listlessness of the Jews). Yet nevertheless he has been earnest here with a view (as he was
going to introduce his discourse about faith) to show its utter feebleness. For if thou boasts in the Law,
he means, it puts thee to the greater shame: it solemnly parades forth your sins before you. Only he
does not word it in this harsh way, but again in a subdued tone; "For by the Law is the knowledge of
sin." And so the punishment is greater, but that because of the Jew. For the Law accomplished the
disclosure of sin to you, but it was your duty then to flee it. Since then you have not fled you have pulled
the punishment more sorely on yourself, and the good deed of the Law has been made to you a supply of
greater vengeance. Now then having added to their fear, he next brings in the things of grace, as having
brought them to a strong desire of the remission of their sins, and says,
Ver. 21. "But now the righteousness of God without the Law is manifested."
Here he utters a great thing, and such as needed much proof.
1. For if they that lived in the Law not only did not escape punishment,
2. But were even the more weighed down thereby,
3. How without the Law is it possible not only to escape vengeance, but even to be justified?
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For he has here set down two high points,
1. The being justified,
2. And the obtaining these blessings, without the Law.
And this is why he does not say righteousness simply, but the righteousness of God, so by the
worthiness of the Person displaying the greater degree of the grace, and the possibility of the promise.
For to Him all things are possible. And he does not say, "was given," but "is manifested," so cutting
away the accusation of novelty. For that which is manifested, is so as being old, but concealed. And it is
not this only, but the sequel that shows that this is no recent thing. For after saying, "is manifested," he
proceeds:
"Being witnessed by the Law and the Prophets."
Do not be troubled, he means, because
1. It has but now been given,
2. Nor be affrighted as though at a thing new and strange.
For of old both the Law and the Prophets foretold it. And some passages he has pointed out in the
course of this argument, and some he will shortly, having in what came before brought in Habakkuk as
saying, "the just shall live by faith" (1:17), but in what comes after, Abraham and David, as themselves
also conversing with us about these things. Now the regard they had for these persons was great, for one
was a patriarch and a prophet, and the other a king and a prophet: and further the promises about
these things had come to both of them. And this is why Matthew in the first beginning of his Gospel
mentions both of these first, and then brings forward in order the forefathers. For after saying, "the Book
of the Generation of Jesus Christ" (Matthew 1:1), he does not wait after Abraham to name Isaac also
and Jacob, but mentions David along with (5 MSS. "after") Abraham.
ROMANS CHAPTER THREE
Homily 7 - Romans 3:21
And what is wonderful indeed is, that he has even set David before Abraham speaking on this wise,
"the Son of David, the Son of Abraham," and then begins the catalogue of Isaac and Jacob, and all the
rest in order. And this is why the Apostle here keeps presenting them in turns, and speaks of the
righteousness of God being witnessed by the Law and the Prophets.
1. Then that no one should say, How are we to be saved without contributing anything at all to
the object in view?
2. He shows that we also offer no small matter toward this, I mean our faith.
Therefore after saying, "the righteousness of God," he adds straightway, "by faith unto all and upon
all that believe."
Here again the Jew is alarmed by his not having anything better than the rest, and being numbered with
the whole world. Now that he may not feel this, he again lowers him with fear by adding, "For there is
no difference, for all have sinned." For tell me not that it is such and such a Greek, such and such a
Scythian, such and such a Thracian, for all are in the same plight. For even if you have received the
Law, one thing alone is there which you have learnt from the Law-to know sin, not to flee from it. Next,
that they may say, "even if we have sinned, still it is not in the same way that they did," he added, "and
have come short of the glory of God." So that even if you have not done the same sins as others, still you
are alike bereft of the glory, since you belong to those who have offended, and he that hath offended
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belonged not to such as are glorified, but to such as are put to shame. Yet, be not afraid: for the reason
of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord
(Despotou) toward man: and so he goes on; (Chrysostom)
(3:19, 20) “Know” is the word oida, and it means, “to know absolutely,” and it refers to a sure
knowledge, a positive knowledge.
1. The two words “saith” and in their order lego, referring to the meaning or the substance of that
which is spoken, and laleo, referring to the meaning or the substance of that which is spoken, and
the word laleo, speaking of the expression or act of expressing that substance.
2. Vincent says: May become guilty before God hupodikos (NT: 5267) geneetai (NT: 1096) too
(NT: 3588) Theoo (NT: 2316). The English Revised Version (1885): "brought under the
judgment of God."
Hupodikos (NT: 5267) "under judgment," occurs only here. In Classical Greek it signifies "brought to
trial or liable to be tried." So (Plato, "Laws," 846), of a magistrate imposing unjust penalties. "Let
Him be liable to pay double to the injured party." (Plato, 879), "The freeman who conspired with the
slave shall be liable to be made a slave." The rendering "brought under judgment" regards God as the
"judge;" but He is rather to be regarded as "the injured party." Not God's "judgments," but His
"rights" are referred to. The better rendering is "liable to pay penalty to God."
“Deeds” is ergon, “works.” Vincent explains in 3:20 Works of the law:
1. Not the Mosaic law in its ritual or ceremononial aspect;
2. But the law in a deeper and more general sense,
3. As written both in the Decalogue [10 Commandments] and in the hearts of the Gentiles, and
embracing the moral deeds of both Gentiles and Jews.
4. The Mosaic Law may indeed be regarded as the primary reference, but as representing a
universal legislation and including all the rest.
ROMANS CHAPTER THREE
Romans 3:19
The moral revelation, which is the authoritative instruction of God, may be viewed:
1. Either indefinitely and generally as the revelation of God to men;
2. Or authoritatively, as to the duty incumbent on man as man;
3. Or with reference to the instruction as to the duty incumbent on men as "sinful" men under a
dispensation of mercy;
4. Or as instruction as to the duty of Jews as Jews.
Rom 3:20 relates to the instruction regarding the duty incumbent on men as men. "It is the law of
commandments which enjoins those outer acts and inner choices and states which lie at the basis and
constitute the essence of all true religion. In the background or focal point of these commandments he
sees the Decalogue, or duologue, which is often designated 'the moral law' by way of pre-eminence"
(Morison, from whom also the substance of this note is taken).
By the phrase "works of the law" is meant the deeds prescribed by the law.
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Flesh sarx (NT: 4561). Equivalent to "man." It is often used in the sense of a living creature-man or
beast. Compare 1 Peter 1:24; Matt 24:22; Luke 3:6. Generally with a suggestion of weakness, frailty,
mortality; the Septuagint, Jer 17:5; Ps 78:39; Eph 6:12. The word here has no doctrinal bearing.
1. Be justified dikaiootheesetai (NT: 1344).
2. For the kindred adjective dikaios (NT: 1342) "righteous," see the note at Rom 1:17.
3. The root of this word is the same as that in the Greek words translated “righteous,
righteousness, justification, just, and justifier.”
4. The verb indicates “the act or process by which a man is brought into a right state as related to
God (Vincent).
In simple, non-technical language it refers to the act of God:
A. Removing the guilt and penalty of sin from a sinner;
B. Who places his faith in the Lord Jesus as Savior,
5 = Grace
C. And the bestowal of a positive righteousness, Jesus Christ;
D. In whom that believer stands a righteous person before God’s law;
E. For time and eternity.
All this is made possible by and based upon the satisfaction (hilasmos, propitiation = atoning sacrifice)
which Jesus Christ offered on the Cross as a complete payment of the penalty imposed by the law
because of human infractions of that law, thus satisfying His justice, maintaining His government, and
making possible the bestowal of mercy upon the basis of justice satisfied. This is a legal standing, and
does neither change nor affect the character of the person, which latter is changed by the works of the
Holy Spirit in we would term progressive sanctification [a step by step process of being set apart by
God’s Holiness]. Wuest
1. Step one: When a person repents and is baptized in the wonderful name of Jesus Christ
[Matthew 28:19; Acts 2:38; Acts 8:16; Acts 19:5]. Then God Justifies them.
2. Step two: When a person is filled with the Holy Spirit speaking in Tongues [Mark 16:17; Acts
2:4; 10:46]. Then God Sanctifies them – God dwells in them as His Temple
3. Step three: As a person continues to live and serve God. Then God Glorifies them in death.
ROMANS CHAPTER THREE
Rom 3:20
The phrase "faith is counted for righteousness," does not mean that faith is a substitute for
righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide
righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not
made inherently holy in himself, because his righteousness is derived from God; neither is he merely
declared righteous by a legal fiction without reference to his personal character; but the justifying
decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in
real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal
inspiration of character.
1. Faith contains all the possibilities of personal holiness It unites man to the holy God, and through
this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world
through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to
Christ's image (Rom 8:29-30).
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2. Justification which does not actually remove the wrong condition in man which is at the root of his
enmity to God is no justification. In the absence of this, a legal declaration that the man is right is a
fiction. The declaration of righteousness must have its real and substantial basis in the man's actual
moral condition. Hence, justification is called justification "of life" (Rom 5:18); it is linked with the
saving operation of the life of the risen Christ (Rom 4:25; 5:10); those who are in Christ Jesus "walk
not after the flesh, but after the Spirit" (Rom 8:1); they exhibit patience, approval, hope, love (Rom
5:4-5). Justification means the presentation of the self to God as:
1. A living sacrifice;
2. Non-conformity to the world;
3. Spiritual renewal;
4. Right self-estimateAll that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle.
See, further, the note at Rom 4:5. (Vincent)
“Knowledge” is the word epignosis, a clear and exact knowledge.
1. Vincent says, Knowledge epignoosis (NT: 1922). Clear and exact knowledge. Always of a
knowledge which powerfully influences the form of the religious life,
2. And hence, containing more of the element of personal sympathy than the simple gnoosis (NT:
1108 gnosis) "knowledge," which may be concerned with the intellect alone without affecting
the character.
3. See Rom 1:28; 10:2; Eph 4:13. Also Phil 1:9, where it is associated with the abounding of love;
Col 3:10; Philem 6, etc.
4. Hence, the knowledge of sin here is not mere "perception," but an acquaintance with sin which
works toward repentance, faith, and holy character. (Vincent)
Denney explains; “‘By the law comes the full knowledge of sin’ (epignosis, a favorite Pauline word:
used fifteen times in his epistles). This is its proper, and indeed its exclusive function. There is no law
given by which men can be justified. The law has served its purpose when it has made men feel to the
full how sinful they are; it brings them down to this point, but it is not for it to lift them up.”
ROMANS CHAPTER THREE
SECTION TWO
Greek Text by Wuest
‘But we know absolutely that whatever things the law says, it says to those within the sphere of the law,
in order that every mouth may be closed up and the whole world may become liable to pay penalty to
God. Wherefore, out of works of law there shall not be justified every flesh in His sight, for through law
is a full knowledge of sin.’ Romans 3:19, 20
Rom 3:21-31
21 God's Righteousness Through Faith
But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the
Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.
For there is no difference; 23 for all have sinned and fall short of the glory of God, 24 being justified
freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a
propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance
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God had passed over the sins that were previously committed, 26 to demonstrate at the present time His
righteousness, that He might be just and the justifier of the one who has faith in Jesus.
27 Boasting Excluded
Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28
Therefore we conclude that a man is justified by faith apart from the deeds of the law. 29 Or is He the
God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since there is
one God who will justify the circumcised by faith and the uncircumcised through faith. 31 Do we then
make void the law through faith? Certainly not! On the contrary, we establish the law. NKJV
3:19-31
The Law and Righteousness
3:19. The Jewish people were those "under" (see comment on v. 9) the *law; "the law" could loosely
include the Psalms and the Prophets (the rest of the *Old Testament), as in 3:10-18. People were
"silenced" in a law court when they could raise no objections in their own defense (cf. Psalms 107:42;
Job 40:4-5; 42:6).
3:20. Most of Judaism also agreed that all people sinned sometimes and that they needed God's *grace;
although some Jews suggested exceptions, they considered them extremely rare. Paul here forces his
readers to be consistent and to recognize that *Gentiles would thus be saved on the same terms as Jews.
This verse echoes Psalms 143:2, a psalm that goes on to praise God's righteousness and faithfulness.
The Greek text has literally "all flesh will not be justified" (for which most translations use some
variant of the less awkward English "no flesh will be justified" - NASB); "all flesh" is a standard
Hebrew expression for all humanity (or, in some contexts, for all creatures).
3:21. "The Law and the Prophets" was one way to speak of the whole Old Testament; in chapter 4
Paul will argue how these texts teach righteousness by faith (v. 22). But God's justice is not dependent
on human performance of the law and thus not based on an advantage available only to Israel (3:2).
Jewish teachers believed that Israel was special with regard to salvation and that their reception of the
law at Sinai vindicated God's choice of them.
3:22. "No distinction" (NASB, NRSV) refers to Jew and *Gentile; both must approach God on the
same terms, through Jesus Christ. This statement directly challenges the values behind the tensions in
the Roman *church (see discussion of the situation in the introduction to Romans).
ROMANS CHAPTER THREE
3:23. Judaism viewed "sin" as a moral offense against God (in contrast to the less dramatic usual Greek
sense of the term). Jewish sources agreed that everyone sinned (with rare exceptions, like a young
child); Greek moralists said that some faults were inevitable. "Falling short of God's glory" may allude
to the Jewish idea that humanity lost God's glory when Adam sinned (cf. 5:12-21), hence each
generation repeats Adam's sin; or it may simply mean that no one lives up to God's standard of
justice.
3:24. "Redemption" (freeing a slave) was a standard *Old Testament concept; the Old Testament terms
always involve the paying of a price, sometimes to get something back. God "redeemed" Israel, making
them his people by *grace and by paying a price for their freedom (the Passover lamb and the
firstborn of Egypt), before he gave them his commandments (cf. Exodus 20:2). In Paul's day, the
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Jewish people were looking forward to the *messianic redemption, when they would be delivered from
earthly rulers; but the malevolent ruler here is sin (3:9).
3:25. To "propitiate" (KJV, NASB) God was to turn away his wrath; although in Jewish tradition
prayers, alms and other good deeds could turn away wrath (Ecclesiasticus 3:3,20; 32:1-3; Wisdom of
Solomon 18:20-21), the *law also required bloodshed: something had to die to appease the wrath
properly due a person's sin. The term here may refer to the mercy seat (Exodus 25:22). God mercifully
"passed over" (Exodus 12:13) sins before the cross, in anticipation of the sacrifice that would take
place there. (One might compare the *rabbinic view that *repentance defers judgment until the Day of
Atonement atones for sin, although nothing in the text suggests that Paul has this idea in mind here.)
3:26. To the Greek mind, justice meant "fair [but not necessarily equal] distribution" (the inequality of
justice may be illustrated in that Roman law assigned higher penalties to lower social classes); it was
nevertheless agreed that magistrates should rule according to "justice." Judaism emphasized God's
justice and recognized that he, like a just judge, could not simply acquit the guilty. Jewish texts in time
developed a rift in God's character: his attribute of mercy pleaded before him on Israel's behalf,
triumphing over the accusations of his attribute of justice.
Paul allows no such rift; he says that God could be just and simultaneously vindicate as just those who
depend on Jesus, only because the sentence of wrath was executed on Jesus in their place (3:25). The
rest of Judaism believed in God's *grace; the differences between Paul and his Jewish contemporaries
here are
1. That Paul insists that this grace came at such a great price to God,
2. And that *Gentiles can receive it on the same terms as Jewish people.
3:27-28. "Principle" (NIV) is a mistranslation; Paul poses two ways of approaching the "*law"
(NASB): by human effort or by faith (cf. 7:6; 8:2; 9:31-32). Faith is the right way, which the law itself
teaches (3:21, 31).
3:29-30. The basic confession of Judaism was God's oneness. Paul thus argues: if there is only one
God, he must also be God of the *Gentiles (see Isaiah 45:21-25).
3:31. Jewish teaching contrasted "annulling" and "establishing" the law. Because the law teaches
righteousness by faith (as Paul goes on to argue in chap. 4), anyone who teaches this idea upholds the
law. (From IVP Bible Background Commentary: New Testament)
ROMANS CHAPTER THREE
(3:21-23) “Now” is the word nuni; Vincent says, Now nuni (NT: 3570). Logical, not temporal. "In
this state of the case." Expressing the contrast between two relations-dependence on the law and nondependence on the law.
Without the law. In a sphere different from that in which the law says "Do this and live."
1. Is manifested pefanerootai (NT: 5319). The English Revised Version (1885): "hath been
manifested," rendering the perfect tense more strictly. Hath been manifested and now lies open
to view.
2. The word implies a previous hiding. See Mark 4:22; Col 1:26-27.
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3. Being witnessed marturoumenee (NT: 3140). Borne witness to; "attested." The present
participle indicates that this testimony is "now" being borne by the Old Testament to the new
dispensation.
4. In a sphere different from that in which the law says, ‘Do this the live’.” This reminds us of the
words, “Do this and live, the law commands, but gives me neither feet nor hands.’ A better word
the gospel brings. It bids me fly and gives me wings.”
5. The word “Righteousness” does not have the article. It is “God’s righteousness.”
6. “Is manifested” is perfect in tense, literally, “has been manifested and lies open to view”
(Vincent).
7. “Manifested” is the word phaneroo, “to make visible.”
8. And the words, “Being witnessed” is the Greek word martureo and it’s used in a present passive
participle [Greek grammar] which literally means, “Is having witness or testimony borne to it”
or “is being attested” by the law and the prophets.
9. “Faith of Jesus Christ” is a common idiom for “faith in Jesus Christ.”
In the Concordant Greek ‘Thru belief of-Jesus anointed into all and on all the ones-believing not for is
distinction.’ Romans 3:22
1. “By” is the word dia, a preposition of intermediate agency. It is the means through which this
righteousness is given.
2. The words “upon all” are rejected by Nestle Text. But as you can see from the Greek text above
it says ‘into all and on all’ so I will accept the words ‘upon all” sometimes you have to go back
to the beginning (4th and 5th centuries) instead of the modern interpretations.
Paul the Learner
(A). “Difference” is the word diastole.
(B). The verbal form of the word is diastello, which literally means, “to send two ways,” thus, “to draw
asunder, divide, and distinguish.” The idea here is, “There is not a distinction.” [Not for is
distinction].
(C). The words “Have sinned” are a constative aorist, presenting a panoramic view of the human race
as doing nothing, except committing sin.
(D). The word is hamartano, which means, “to miss the mark,” thus, “to fail in obeying the law.”
Rom 3:23
Have sinned heemarton (NT: 264). Aorist tense: "sinned," looking back to a thing definitely past-the
historic occurrence of sin.
ROMANS CHAPTER THREE
And come short husterountai (NT: 5302). The English Revised Version (1885): "fall short." The
present tense. The King James Version leaves it uncertain whether the present or the perfect "have
come" is intended. They sinned, and therefore "they are lacking." The word is not merely equivalent to
"they are wanting in," but implies want under the aspect of "shortcoming."
Note: Let’s do an experiment on this 23rd verse here in Romans 3.
1. ‘For all have sinned, and come short of the glory of God;’ KJV
2. ‘All for missed and are wanting of-the esteem of-the God.’ Concordant Greek Text 400 A.D.
3. ‘For all have sinned and are short of the glory of God;’ Peshitta Syriac Text from 5th -7th A.D.
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4. The Greek word for ‘come short’ is Husteroutai or in Greek Husteroutai NT 5302 Strong’s
5. Now the Theologians begin there work on this verse and they say:
(A). The King James Version leave it uncertain whether the present tense ‘come short’ or the perfect
tense is the meaning ‘have come’
(B). This leaves the student of Scripture in a situation of a question.
(C). Without the ability of checking this fact out from the ancient works, we are left with simply
accepting the meaning from what ever theologians work that we are using. And you may find that
different theologians both Jew and Gentile have different opinions concerning bible verses.
(D) Also you will find that even in the Greek words used, one might add ee because it is the long e and
the other might only use the one e because he expects you to know the difference. Paul the Learner
The glory of God (tess doxees tou Theou tees) (NT: 3588) doxees (NT: 1391) tou (NT: 3588) Theou
(NT: 2316). Interpretations vary greatly:
1. The glory of personal righteousness; that righteousness which God judges to be glory;
2. The image of God in man; the glorying or boasting of righteousness before God;
3. The approbation of God; the state of future glory.
The dominant meanings of doxa (NT: 1391) in Classical Greek are "notion, opinion, conjecture,
repute." In Biblical usage:
1. "Recognition, honor," Phil 1:11; 1 Peter 1:7. It is joined with timee (NT: 5092) "honor," 1 Tim
1:17; Heb 2:7, 9; 2 Peter 1:17. Opposed to atimia (NT: 819) "dishonor," 1 Cor 11:14-15; 15:43; 2
Cor 6:8. With zeeteoo (NT: 2212) "to seek," 1 Thess 2:6; John 5:44; 7:18. With lambanoo (NT: 2983)
"to receive," John 5:41, 44. With didoomi (NT: 1325) "to give," Luke 17:18; John 9:24. In the
ascriptive phrase "glory be to," Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10.
2. "The glorious appearance which attracts the eye," Matt 4:8; Luke 4:6; 12:27. Hence, parallel with
eikoon (NT: 1504) "image;" morfee (NT: 3444) "form;" homoiooma (NT: 3667) "likeness;" eidos (NT:
1491) "appearance, figure," Rom 1:23; Ps 17:15; Num 12:8.
"The glory of God" is used of the aggregate of the divine attributes and coincides with His selfrevelation, Ex 33:22; compare prosoopon (NT: 4383) "face," Rom 3:23. Hence, the idea is prominent
in the redemptive revelation (Isa 60:3; Rom 6:4; 5:2). It expresses the form in which God reveals
Himself in the economy of salvation (Rom 9:23; 1 Tim 1:11; Eph 1:12). It is the means by which the
redemptive work is carried on; for instance, in "calling," 2 Peter 1:3; in "raising up Christ and
believers with Him to newness of life," Rom 6:4; in "imparting strength to believers," Eph 3:16; Col
1:11; as "the goal of Christian hope," Rom 5:2; 8:18,21; Titus 2:13. It appears prominently in the work
of Christ-the "out raying of the Father's glory" (Heb 1:3), especially in John. See Rom 1:14; 2:11, etc.
ROMANS CHAPTER THREE
Romans 3:23
The sense of the phrase here is: they are coming short of "the honor or approbation which God
bestows." The point under discussion is the want of righteousness.
1. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness
which is of the law.
2. They come short of the approbation which is extended only to those who are justified by faith.
(Vincent)
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“Come short” is present tense, “right now come short.” The verb is hustereo, “to be left behind in the
race and so fail to reach the goal, to fall short of the end, to lack.” Wuest
Greek Text by Wuest
‘But now apart from law God’s righteousness has been openly shown as in view, having witness borne
to it by the law and the prophets; indeed, God’s righteousness through faith in Jesus Christ to all who
believe, for there is no distinction, for all sinned and are falling short of the glory of God.’ Romans
3:21-23
Note:
1. By the examination of the Greek Text by men like Vincent and Wuest and many others we find the (a)
tense of the text, past, present, or future. (b) By going into the different meanings we see or try to see
just what the writer was saying. (c) This also lets us disagree or to agree with there interpretation of the
scripture and then gives us a reason to be able to prove them wrong or to prove that they were right.
2. Then going back in history to Archbishop John Chrysostom of Constantinople from 400 A.D. we
go back in time to the church and the early works of the great body of Church Fathers and see how they
interpreted the same verses that we use today, and using Chrysostom we find a human outlook to the
verses and not so much differing of theologians or of the different interpretations of the Greek [or
Latin] text of the Scriptures. I believe that this give us a proper meaning of our text. Paul the Learner
Homily 7 - Romans 3:24, 25
Ver. 24, 25. "Being justified freely by His grace through the redemption that is in Christ Jesus: Whom
God hath set forth to be a propitiation through faith in His blood, to declare His righteousness."
See by how many proofs he makes good what was said.
1. First, from the worthiness of the person, for it is not a man who doeth these things, that He
should be too weak for it, but God all-powerful. For it is to God, he says, that the righteousness
belongs.
2. Again, from the Law and the Prophets. For you need not be afraid at hearing the "without the
Law," inasmuch as the Law itself approves this.
3. Thirdly, from the sacrifices under the old dispensation. For it was on this ground that he said,
"In His blood," to call to their minds those sheep and calves. For if the sacrifices of things
without reason, he means, cleared from sin, much more would this blood.
And he does not say barely lutrwsew$, but a)polutrwsew$, entire redemption, to show that we should
come no more into such slavery. And for this same reason he calls it a propitiation, to show that if the
type had such force, much more would the reality display the same.
ROMANS CHAPTER THREE
Homily 7 – Romans 3:24, 25
But to show again that it was no novel thing or recent, he says, "fore-ordained" (Auth. Version
margin.); and by saying God "fore-ordained," and showing that the good deed is the Father's, he
showed it to be the Son's also. For the Father "fore-ordained," but Christ in His own blood wrought the
whole aright.
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"To declare His righteousness." What is declaring of righteousness?
1. Like the declaring of His riches, not only for Him to be rich Himself, but also to make others
rich,
2. Or of life, not only that He is Himself living, but also that He makes the dead to live;
3. And of His power, not only that He is Himself powerful, but also that He makes the feeble
powerful.
4. So also is the declaring of His righteousness not only that He is Himself righteous, but that He
doth also make them that are filled with the putrefying sores ( katasapenta$ ) of sin suddenly
righteous.
And it is to explain this, viz. what is "declaring," that he has added, "That He might be just, and the
justifier of him which believeth in Jesus." Doubt not then: for it is not of works, but of faith: and shun
not the righteousness of God, for it is a blessing in two ways;
1. Because it is easy,
2. And also open to all men.
And be not abashed and shamefaced. For if He Himself openly declared ( e)ndeiknutai ) Himself to do
so, and He, so to say, finds a delight and a pride therein, how comest thou to be dejected and to hide thy
face at what thy Master glories in? Now then after raising his hearers expectations by saying that what
had taken place was a declaring of the righteousness of God, he next by fear urges him on that is tardy
and remorseful about coming; by speaking as follows:
"On account of the relaxing of sins that were before." Do you see how often he keeps reminding them of
their transgressions?
1. Before, he did it by saying, "through the Law is the knowledge of sin;"
2. And after by saying, "that all have sinned,"
3. But here in yet stronger language.
For he does not say for the sins, but, "for the relaxing," that is, the deadness. For there was no longer
any hope of recovering health, but as the paralyzed body needed the hand from above, so doth the soul
which hath been deadened. And what is indeed worse, a thing which he sets down as a charge, and
points out that it is a greater accusation. Now what is this? That the last state was incurred in the
forbearance of God. For you cannot plead, he means, that you have not enjoyed much forbearance and
goodness. But the words "at this time" are those of one who is pointing out the greatness of the power
(Sav. forbearance) and love toward man. For after we had given all over, (he would say,) and it were
time to sentence us, and the evils were waxed great and the sins were in their full, then He displayed
His own power, that thou mightest learn how great is the abundance of righteousness with Him. For
this, had it taken place at the beginning, would not have had so wonderful and unusual an appearance as
now, when every sort of cure was found unavailing. (Chrysostom)
ROMANS CHAPTER THREE
(3:24-26) “Freely” is the word dorean, “freely, for naught, gratis, gratuitously, without just cause.” The
word “Grace” is the word charis which signified in classical authors a favor done out of the
spontaneous generosity of the heart without any expectation of return. Of course, the favor was always
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done to one’s friend, never to an enemy. But when charis comes into the New Testament, it takes an
infinite leap forward, for the favor of God did at Calvary was for those who hated Him. It was a favor
done out of the spontaneous generosity of God’s heart of love with no expectation of any return. There
are no strings attached to grace. It is given dorcan, gratuitously.
GRACE
Cháris, charízomai, charitóœ, acháristos
2. Paul.
a. A central concept in Paul, Cháris has a special place in his greetings (Rom 1:7 etc.; 1 Thess 5:28
etc.). It echoes the familiar Chaírein, but comes into association with peace in a liturgical formula that
forms a constituent part of the letter.
b. Distinctively
Cháris in Paul expounds the structure of the salvation event.
1. The basic thought is that of free giving.
2. In view is not just a quality in God but its actualization at the cross (Gal 2:21)
3. and its proclamation in the gospel.
4. We are saved by grace alone.
5. It is shown to sinners (Rom 3:23-24),
6. and it is the totality of salvation (2 Cor 6:1) that all believers have (1 Cor 1:4).
7. To the "grace alone" embodied in Christ corresponds the "faith alone" of believers (Rom 3:24
ff.) that rules out the law as a way of salvation (4:16).
Cháris and Pístis
Together are in antithesis to Nómos (Law).
1. Grace is the basis of justification and is also manifested in it (5:20-21).
2. Hence grace is in some sense a state (5:2),
3. Although one is always called into it (Gal 1:6),
4. And it is always a gift on which one has no claim.
5. Grace is sufficient (1 Cor 1:29). One neither needs more nor will get more.
6. It carries an element of assurance, but not of false security,
7. Thus leaving no place for boasting (1 Cor 1:29; cf. Gal 5:4).
c. The work of grace in overcoming sin displays its power (Rom 5:20-21).
(1). It differs from sin structurally, for it comes, not as destiny, but as free election (11:5-6).
(2). It finds actualization in the church, e.g., in Paul's collection (2 Cor 8).
(3). Its goal is every good work (9:8),
(4). And in this regard it poses a demand (6:1),
(5). Yet in such a way as to make compliance possible.
(6). To think that grace means libertinism is only beyond logic;
(7). Paul dismisses the mere suggestion in Rom 6:1.
d. Paul's apostolic office is a special grace in Rom 1:23 etc. It is given to him (12:3), and its discharge
is grace (2 Cor 1:12), e.g., in visiting a church (v. 15). (Theological Diction of the New Testament)
ROMANS CHAPTER THREE
Romans 3:24-26
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Of course, grace in the form of salvation is so adjusted that the one who receives it, turns from sin to
serve the living God and live a holy life, for grace includes not only the bestowal of a righteousness, but
the inward transformation [circumcision of the heart Jeremiah 4:4] consisting of the power of
indwelling sin broken and the divine nature implanted, which liberates the believer from the
compelling power of sin and makes him hate sin, love holiness, and gives him the power to obey the
Word of God. This grace shown the believing sinner is made possible, Paul says, through the
redemption which is in Christ Jesus.
The word “Redemption” is apolutroseos, the verbal form of which is apolutroo, “to redeem by paying
the lu’tron price.”
Apolýtrœsis [NT 629] Redemption
Sparsely attested elsewhere, this noun is common in the NT. It means "freeing for ransom," but it may
also have the more general sense of "release." In Luke 21:28 it means the definitive eschatological
redemption of the new aeon [the age of the kingdom of Christ] for which the disciples are to watch
expectantly. This is also the point in Eph 1:14 and Rom 8:23. In the latter verse it is specifically the
redemption of (not from) the body, i.e., its transformation after the model of the risen Lord (Phil 3:21;
cf. 1 Cor 15:42-43).
1. In the former (cf. Eph 4:30) it is entry into the full inheritance of which we now have a first
installment by the Spirit. Yet redemption is also itself a present possession (Eph 1:7; Col 1:14). It
consists of forgiveness as the act of God which is now enjoyed by promise but which will bring full
renewal at the last day.
2. The historical reality of redemption is that of the crucifixion and resurrection of Christ, who as the
second Adam, divine Son, and human Brother is the middle point of God's history with us. Now
hidden with him in God, our redemption will come to consummation when we attain to union (1 Thess
4:17) and glorification (1 Cor 15:49) with him. He himself is made Apolýtrœsis for us (1 Cor 1:30).
3. Hence it may be had only in fellowship with him, i.e., in virtue of his work (Gal 2:20), and in the
sphere of his lordship (Col 1:13). It is not won from God, for God himself has made him our
redemption. It is a gift of grace (Rom 3:24). In Hebrews the word has the common Greek sense of
"release" in 11:35, but the meaning is "remission" in 9:15.
4. It may be noted that in none of the NT passages is the idea of an actual "ransom" expressly present.
The closest to a direct reference is Rom 3:24, but in 3:25 the thought is cultic rather than commercial,
and if justification is a legal concept in 3:24, law does not demand payment for release from a
penalty.
Apolýtrœsis is not, in fact, a key term in the NT. It does not occur in many books, and is-less important
than, e.g., dikaiosýn¢ in Paul. It has become a more general term which has to be given its specific
content by other facts or concepts. Its most significant use is eschatological, as in Luke 21:28; Eph
1:14; 4:30; Rom 8:23.
[F. BÜCHSEL, IV, 335-56]
(From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William
B. Eerdmans Publishing Company. All rights reserved.)
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ROMANS CHAPTER THREE
Romans 3:24-26
There are three words translated “redeem:”
1. Agorazo, which means “to buy in the slave market” (1 Corinthians 6:20, 7:23, 2 Peter 2:1).
Jesus Christ bought us in this slave market of sin buy His own blood: believers are His bond
slaves;
2. Exagorazo, which is “to buy out of the slave market” (Galatians 3:13; 4:5), the redeemed are
never to be put up for sale in any slave market again;
3. Lutroo, “to set free by paying a price” (Titus 2:14; 1 Peter 1:18): the believer is set free from
sin and free to live a life pleasing to God in the power of the Holy Spirit.
Note: To put it in language that we can understand.
1. I went into the store to buy a can of beans and on finding one, I placed it in my cart [Agorazo I
bought it but paid nothing for it as yet]
2. And when I went to the check out counter and placed the can of beans on the counter, the clerk
rang it up and said to me that the price is ?
3. And when I started to pay for this item [Exagorazo I was willing to pay the full price for the
item] which would then make the can of beans mine and no one else could claim it.
4. But at that time a stranger reached into His pocked and [Lutroo paid the full price for my can of
beans]
5. I got the can of beans without having to use any of my money.
Jesus paid the price for my sins, my money [works] were not good enough to purchase it, I now have
this salvation that to me was free, but to God it cost the life of His Son. [5 =Grace] Paul the Learner
The redemption price, the precious blood of Jesus, makes it possible for a righteous God to justify a
believing sinner on the basis of justice satisfied. This Paul proceeds to explain in the next two verses.
1. (3:25, 26) “Set forth” is the word, protithemi, which means, “to place before, to set forth to be
looked at, expose to public view.”
2. Vincent says: Set forth proetheto (NT: 4388). Publicly, openly
3. Pro (NT: 4253); correlated with "to declare." He brought Him forth and put Him before the
public.
4. Bengel, "placed before the eyes of all;" unlike the Ark of the Covenant which was veiled and
approached only by the high priest. Paul refers not to preaching, but to the work of atonement
itself, in which God's righteousness is displayed.
5. Some render "purposed or determined," as Rom 1:13; Eph 1:9, and according to the usual
meaning of prothesis (NT: 4286) "purpose," in the New Testament.
6. But the meaning adopted here is fixed by "to declare."
7. Propitiation hilasteerion (NT: 2435). This word is most important, since it is the key to the
conception of Christ's atoning work.
In the New Testament it occurs only here and Heb 9:5; and must be studied in connection with the
following kindred words: hilaskomai (NT: 2433) which occurs in the New Testament only Luke 18:13,
"God be merciful," and Heb 2:17, "to make reconciliation." Hilasmos (NT: 2434) twice, 1 John 2:2;
4:10; in both cases rendered "propitiation." The compound exilaskomai, which is not found in the New
Testament, but is frequent in the Septuagint and is rendered "purge, cleanse, reconcile, make
atonement."
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ROMANS CHAPTER THREE
Romans 3:26
Septuagint usage. These words mostly represent the Hebrew verb kaphar (OT: 3722) "to cover or
conceal," and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the
Old Testament, where the Hebrew is translated by "atone or atonement," the Septuagint employs some
part or derivative of hilaskomai (NT: 2433) or exilaskomai.
Hilasmos (NT: 2434) or exilasmos is the usual Septuagint translation for kipuriym (OT: 3725),
"covering for sin," King James Version, "atonement." Thus "sin-offerings of atonement;" "day" of
atonement; "ram" of the atonement. See Ex 29:36; 30:10; Lev 23:27; Num 5:8, etc. They are also used
for chaTa'ah (OT: 2401), "sin-offering," Ezek 44:27; 45:19; and for cªliychah (OT: 5547),
"forgiveness." Ps 129:4; Dan 9:9. (Vincent)
The word is used in the Greek translation of the Old Testament, and Septuagint (LXX=70 elders), in the
sense of an atonement or reconciliation. It refers to the act of getting rid of sin which has come
between God and man. Westcott says, “The scripture conception of this word is not that of appeasing
one who is angry with a personal feeling against an offender, but of altering the character of that
which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to
fellowship.”
The Greek word hilasteerion is used in Leviticus 16:14 (LXX) ‘Then he shall take some of the blood of
the bull, and sprinkle it with his finger on the propitiatory [hilasteerion], on the east side.’ To refer to
the golden cover on the Ark of the Covenant. In the Ark, below this cover, were the tablets of stone
upon which were written the Ten Commandments which Israel had violated. Wuest
Rom 3:25
These words are always used absolutely, without anything to mark the offence or the person propitiated.
1. Hilaskomai (NT: 2433), which is comparatively rare, occurs as a translation of kipper (OT: 3722) "to
cover sin," Ps 65:3; 78:38; 79:9; the King James Version, "purge away, forgive, pardon." Of caalach
(OT: 5545), "to bear away as a burden," 2 Kings 5:18; Ps. 24:11 (25:11 *): the King James Version,
"forgive, pardon." It is used with the accusative (direct objective) case, marking the sin, or with the
dative (indirect objective), as "be conciliated to our sins."
2. Exilaskomai mostly represents kaphar (OT: 3722) "to cover," and is more common than the simple
verb. Thus, "purge" the altar, Ezek 43:26; cleanse the sanctuary, Ezek 45:20; "reconcile" the house,
Dan 9:24. It is found with the accusative case of that which is cleansed; with the preposition peri (NT:
4012) "concerning," as "for your sin," Ex 32:30; with the preposition huper (NT: 5228) "on behalf of,"
the King James Version, "for," Ezek 45:17; absolutely, "to make an atonement," Lev 16:17; with the
preposition apo (NT: 575) "from," as "cleansed from the blood," Num 35:33. There are but two
instances of the accusative of the person propitiated: "appease him," Gen 32:20; "pray before"
(propitiate) "the Lord," Zech 7:2.
3. Hilasteerion (NT: 2435), the King James Version, "propitiation," is almost always used in the Old
Testament of "the mercy-seat" or golden "cover" of the ark, and this is its meaning in Heb 9:5, the only
other passage of the New Testament in which it is found. In Ezek 43:14,17,20, it means "a ledge" round
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a large altar, and is rendered "settle" in the King James Version; the English Revised Version (1885):
"ledge," in the margin.
ROMANS CHAPTER THREE
Romans 3:25
The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an
altar or to the walls of a house (Lev 14:48-53), this idea could have no force, because these inanimate
things, though ceremonially unclean, could have no "sin" to be expiated. Moses, when be went up "to
make atonement" for the idolatry at Sinai, offered no sacrifice, but only intercession.
See also the case of Korah,
1. Num 16:46; the cleansing of leprosy and of mothers after childbirth, Lev 14:1-20; 12:7; 15:30;
2. The reformation of Josiah, 2 Chron 34;
3. The fasting and confession of Ezra, Ezra 10:1-15;
4. The offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc.,
"to make an atonement" exilasasthai before the Lord; not expiatory, but a "memorial," Num
31:50-54.
1. The Passover was in no sense expiatory; but Paul says, "Christ our Passover was sacrificed for us;
therefore purge out ekkatharate (NT: 1571) the old leaven. Let us keep the feast with sincerity and
truth;" 1 Cor 5:7-8.
2. In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that
of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Sam 15:22; Ps
40:6-10; 50:8-14, 23; 51:16-17; Isa 1:11-18; Jer 7:21-23; Amos 5:21-24; Mic 6:6-8. This idea does
not recede in the Old Testament to be re-emphasized in the New. On the contrary, the New Testament
emphasizes "the recession," and lays the stress upon the "cleansing and life-giving" effect of the
sacrifice of Christ. See John 1:29; Col 1:20-22; Heb 9:14; 10:19-21; 1 Peter 2:24; 1 John 1:7; 4:1013,
3. The true meaning of the offering of Christ concentrates, therefore, not upon "divine justice," but
upon "human character;" not upon the remission of penalty for a consideration, but upon the
deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon
bringing estranged man into harmony with God.
4. In the light of this conception we are brought back to that rendering of hilasteerion (NT: 2435)
which prevails in the Septuagint, and which it has in the only other New-Testament passage where it
occurs (Heb 9:5)-"mercy-seat;" a rendering maintained by a large number of the earlier expositors, and
by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact
which has its parallel in the terms "Passover, Door, Rock, Amen, Day-spring," and others, applied to
Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul.
To say that the "concealment" of the ark is inconsistent with "set forth" is to adduce the strongest
argument in favor of this rendering.
5. The contrast with "set forth" falls in perfectly with the general conception. That mercy-seat which
was veiled, and which the Jew could approach only once a year, and then through the medium of the
High Priest, is now "brought out" where all can draw near and experience its reconciling power (Heb
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10:19,22; compare Heb 9:8). "The word became flesh and dwelt among us we beheld His glory. We
saw and handled" (John 1:14; 1 John 1:1-3).
ROMANS CHAPTER THREE
Romans 3:25
6. The mercy-seat was the meeting-place of God and man (Ex 25:17-22; Lev 16:2; Num 7:89); the
place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator,
man has access to the Father (Eph 2:18). As the golden surface covered the tables of the law, so Christ
stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim
to obedience and holiness.
7. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth
"in His blood," not shed to appease God's wrath, to satisfy God's justice, nor to compensate for
man's disobedience, but as the highest expression of divine love for man, taking common part with
humanity even unto death, that it might reconcile it through faith and self-surrender to God. (Vincent)
Rom 3:26 (Vincent)
At this time en (NT: 1722) too (NT: 3588) nun (NT: 3568) kairoo (NT: 2540). Literally, "in the now
season." The English Revised Version (1885): "at this present season." The contrast is with "the past,"
not with "the future." Just and the justifier dikaion (NT: 1342) kai (NT: 2532) dikaiounta (NT:
1344). The sense "and yet," often imported into kai (NT: 2532) "and," is purely gratuitous. It is
introduced on dogmatic grounds, and implies a problem in the divine nature itself, namely, to bring
God's essential justice into consistency with His merciful restoration of the sinner.
On the contrary, the words are coordinate-"righteous and making believers righteous." It is of the
essence of divine righteousness to bring men into perfect sympathy with itself. Paul's object is not to
show "how God is vindicated, but how man is made right with the righteous God." Theology may
safely leave God to take care for the adjustment of the different sides of His own character. The very
highest and strongest reason why God should make men right lies in His own righteousness. Because He
is righteous He must hate sin, and the antagonism can be removed only by removing the sin, not by
compounding it.
Him which believeth in Jesus ton (NT: 3588) ek (NT: 1537) pisteoos (NT: 4102) Ieesou (NT: 2424).
Literally, "him which is of faith in Jesus." See the note at Rom 3:22. Some texts omit "of Jesus."
[Concordant – ‘of Jesus’] The expression "of faith" indicates the distinguishing peculiarity of the
justified as "derived from" faith in Christ. For the force of ek (NT: 1537) "out of," see the notes at
Luke 16:31 John 8:23; 12:49; 1 John 5:19.
Note: Remember if there is a Greek word either transliterated ton of him or in Greek ton of him, you
will always see the Greek word in italics before or after the word. You will also see that where the
commentary says ‘Some texts omit…. I try to see if it is so.
Paul the Learner
Wuest says, ‘It makes no difference with God whether He saves sinners before or after the Cross. The
Cross is an eternal fact in the reckoning of God. Of course, the Cross had to come, for a righteous God
could not pass by sin, but must require that sin be paid for. His justice must be satisfied and His
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government maintained. The Cross not only exonerated God from the charge that He passed by sin
before the crucifixion, but also demonstrated that when He declared a believing sinner righteous, He
all the time maintained His righteousness. It was a just as well as a merciful act for God to save a
sinner, for mercy was bestowed upon the basis of justice satisfied. The demands of the broken law were
satisfied. Sin was paid for, not condoned. Thus, God is just and at the same time the One who justifies
the believing sinner.
ROMANS CHAPTER THREE
Greek Text by Wuest
‘Being justified gratuitously by His grace through the redemption which is in Christ Jesus, whom God
placed before the eyes of all, an expiatory satisfaction through faith in His blood, for a proof of His
righteousness in view of the pretermission of the sins previously committed, this pretermission being in
the sphere of the forbearance of God, for a proof of His righteousness at the present season, with a view
to His being just and the justifier of the one whose faith is in Jesus.’ Romans 3:24-26
Homily 7 - Romans 3:27
Ver. 27. "Where is boasting then? it is excluded," he says. "By what law? of works? Nay, but by the law
of faith."
Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law.
For after he had said that God justified man by faith, he grapples with the Law again. And he does not
say,
1. Where then are the well doings. of the Jews?
2. Where their righteous dealing?
3. But, "where is then the boasting?"
So taking every opportunity of showing, that they do but use great words, as though they had somewhat
more than others, and have no work to show. And after saying, "Where then is the boasting?" he does
not say, it is put out of sight and hath come to an end, but "it is excluded," which word rather expresses
un-seasonableness; since the reason for it is no more. For as when the judgment is come they that would
repent have not any longer the season for it, thus now the sentence being henceforth passed, and all
being upon the point of perishing, and He being at hand Who by grace would break these terrors, they
had no longer the season for making a plea of amelioration wrought by the Law.
For if it were right to strengthen themselves upon these things, it should have been before His coming.
1. But now that He who should save by faith was come, the season for those efforts was taken
from them.
2. For since all were convicted, He therefore saveth by grace.
And this is why He is come but now, that they may not say, as they would had He come at the first, that
it was possible to be saved by the Law and by our own labors and well-doings. To curb therefore this
their effrontery, He waited a long time: so that after they were by every argument clearly convicted of
inability to help themselves, He then saved them by His grace. And for this reason too when he had said
above, "To declare His righteousness," he added, "at this time."
THE EXAMPLE
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If any then were to gainsay, they do the same as if a person who after committing great sins was unable
to defend himself in court, but was condemned and going to be punished, and then being by the royal
pardon forgiven, should have the effrontery after his forgiveness to boast and say that he had done no
sin.
For before the pardon came, was the time to prove it: but after it came he would no longer have the
season for boasting. And this happened in the Jews' case. For since they had been traitors to themselves,
this was why He came, by His very coming doing away their boasting.
ROMANS CHAPTER THREE
Homily 7 – Romans 3:27
For he who saith that he is a "teacher of babes, and maketh his boast in the Law," and styles himself
"an instructor of the foolish," if alike with them he needed a teacher and a Savior, can no longer have
any pretext for boasting. For if even before this, the circumcision was made uncircumcision, much rather
was it now, since it is cast out from both periods. But after saying that "it was excluded," he shows also,
how. How then does he say it was excluded? "By what law? of works? Nay, but by the law of faith."
See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty.
THE LAW OF FAITH
But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has
not only saved, but has even justified, and led them to boasting, and this too without needing works, but
looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with
moderation, and to calm him that hath not believed, in such way as to draw him on to his own view. For
he that has been saved, if he be high-minded in that he abides by the Law, will be told that he himself
has stopped his own mouth, himself has accused himself, himself has renounced claims to his own
salvation, and has excluded boasting. But he that hath not believed again, being humbled by these same
means, will be capable of being brought over to the faith. Do you see how great faith's preeminence is?
How it hath removed us from the former things, not even allowing us to boast of them?
Ver. 28. "Therefore we conclude that a man is justified by faith without the deeds of the Law."
When he had shown that by faith they were superior to the Jews, then he goes on with great
confidence to discourse upon it also, and what seemed therein to annoy he again heals up. For these two
things were what confused the Jews;
1. One, if it were possible for men, who with works were not saved, to be saved without them,
2. And another, if it were just for the uncircumcised to enjoy the same blessings with those, who
had during so long a period been nurtured in the Law; which last confused them more by far
than the former.
And on this ground having proved the former, he goes on to the other next, which perplexed the Jews so
far, that they even complained on account of this position against Peter after they believed. What does
he say then? "Therefore we conclude, that by faith a man is justified." He does not say, a Jew, or one
under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to
the world, he says "a man," the name common to our race. And then having taken occasion from this,
he meets an objection not set down. For since it was likely that the Jews, upon hearing that faith justifies
every man, would take it ill and feel offended, he goes on,
Ver. 29. "Is He the God of the Jews only?"
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As if he said, On what foot does it then seem to you amiss that every man should be saved? Is God
partial? So showing from this, that in wishing to flout the Gentiles, they are rather offering an insult to
God's glory, if, that is, they would not allow Him to be the God of all.
1. But if He is of all, then He taketh care of all;
2. And if He care for all, then He saveth all alike by faith.
ROMANS CHAPTER THREE
Homily 7 - Romans 3:29
And this is why he says, "Is He the God of the Jews only? is He not also of the Gentiles? Yes, of the
Gentiles also." For He is not partial as the fables of the Gentiles (cf. Ov. Tr. I. 2:5. sqq) are, but
common to all, and One. And this is why he goes on,
Ver. 30. "Seeing it is one God."
That is, the same is the Master of both these and those. But if you tell me of the ancient state of things,
then too the dealings of Providence were shared by both, although in diverse ways.
1. For as to thee was given the written law, so to them was the natural; and they came short in
nothing, if, that is, only they were willing, but were even able to surpass thee.
2. And so he proceeds, with an allusion to this very thing, "Who shall justify the circumcision by
faith, and the uncircumcision through faith," so reminding them of what he said before about
uncircumcision and circumcision, whereby he showed that there was no difference. But if then
there was no difference, much less is there any now, And this accordingly he now establishes
upon still clearer grounds, and so demonstrates, that either of them stand alike in need of faith.
(Chrysostom)
(3:27, 28) “Boasting” is kauchesis, and means, “glorying.”
1. Vincent remarks, boasting kaucheesis (NT: 2746). The English Revised Version (1885):
"glorying." Only once outside of Paul's writings, James 4:16.
2. Not "ground" of boasting, which would be kaucheema (NT: 2745), as Rom 4:2; 2 Cor 1:14;
Phil 1:26.
3. The reference is to the glorying of the Jew (Rom 2:17), proclaiming his own goodness and the
merit of his ceremonial observances.
4. It is excluded exekleisthee (NT: 1576). A peculiarly vivid use of the aorist tense. It "was"
excluded by the coming in of the revelation of righteousness by faith.
By what law? Dia (NT: 1223) poiou (NT: 4169) nomou (NT: 3551). Literally, "by what kind of a
law?" The English Revised Version (1885), "by what manner of law?" What is the nature of the
excluding law?
Of works? Toon (NT: 3588) ergoon (NT: 2041). Literally, [the article] "the" works, of which the Jew
makes so much. Is it a law that enjoins these works? Nay, but a law which enjoins faith. Paul does not
suppose two laws and give the preference to one. There is but one divine law of ejectment, the quality
of which is such that, instead of enjoining the Jews' works, it enjoins faith. The old and the new forms
of the religious life are brought under the one conception of law.
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“Conclude” is the word logizomai, “to count, compute, calculate, to make account of, by reckoning all
the reasons, to gather or infer.” The word refers to a reasoned conclusion.
Greek Text by Wuest
‘Where then is glorying? It was once for all excluded. Through what kind of a law? Of the
aforementioned works? Not at all, but through the law of faith. For we have come to a reasoned
conclusion that a man is justified by faith apart from works of law.’ Romans 3:27, 28
ROMANS CHAPTER THREE
(3:29-31) “By faith” is ek pisteoos, “out of a source of faith;”
1. The words “through faith” are dia pisteoos, “through the intermediary instrumentality of faith.”
2. Denney says that the difference in expression “serves no purpose except to vary the expression.”
3. “Make void” is the word katargeo, “to make of none effect.”
4. Paul says that rather than make God’s law of none effect, faith establishes it in its rightful place.
5. Denney says; “Law is set upon secure footing; for the first time it gets its rights.”
6. To prove this was one of the main tasks lying upon the Apostle of the New Covenant [see
Jeremiah 31:31].
7. One species of proof is given in Romans 4 when he shows that representative saints under the
Old Dispensation, like Abraham, were justified by faith.
That is the divine order still, and is securer than ever under the gospel. Another kind of proof is given in
Romans chapters 6-8, where the new life of the Christian is unfolded, and we are shown that ‘the just
demands of the law’ are fulfilled in believers, and believers only. The claim which the Apostle makes
here, and established in these two passages, is the same as that in our Lord’s words: “I came not to
destroy (the law and the prophets), but to fulfill’.”
Greek Text by Wuest
‘Or, of the Jews only is He God? Is He not also of the Gentiles? Yes, also of the Gentiles, if indeed there
is one God, who will justify circumcision out of a source of faith and uncircumcision through the
intermediary instrumentality of faith. Then are we making law of none effect through this
aforementioned faith? Let not such a thing be considered. Certainly, we establish law.’ Romans 3:2931
Homily 7 - Romans 3:31
Ver. 31. "Do we then," he says, "make void the Law through faith? God forbid: yea, we establish the
Law."
Do you see his varied and unspeakable judgment? For the bare use of the word "establish" shows that it
was not then standing, but was worn out (katalelumenon). And note also Paul's exceeding power, and
how superabundantly he maintains what he wishes.
1. For here he shows that the faith, so far from doing any disparagement to the "Law," even assists
it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness
to it (for he saith, "being witnessed by the Law and the Prophets"),
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2. So here this establishes that, now that it is unnerved. And how did it establish? he would say.
What was the object of the Law and what the scope of all its enactments? Why, to make man
righteous.
3. But this it had no power to do. "For all," it says, "have sinned:"
4. But faith when it came accomplished it.
5. For when a man is once a believer, he is straightway justified.
The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought
to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has
demonstrated;
1. First, that without the Law it is possible to be justified;
2. Next, that this the Law could not effect;
3. And, that faith is not opposed to the Law.
ROMANS CHAPTER THREE
Homily 7 – Romans 3:31
For since the chief cause of perplexity to the Jews was this, that the faith seemed to be in opposition to
it, he shows more than the Jew wishes, that so far from being contrary, it is even in close alliance and
cooperation with it, which was what they especially longed to hear proved. But since after this grace,
whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the
gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds. Now charity is
not bare words, or mere ways of speaking (prosrhsei$) to men, but a taking care (prostasia) of them, and
a putting forth of itself by works, as, for instance,
1. By relieving poverty,
2. Lending one's aid to the sick,
3. Rescuing from dangers,
4. To stand by them that be in difficulties,
5. To weep with them that weep,
6. And to rejoice with them that rejoice. (Romans 12:15.)
7. For even this last is a part of charity.
(Chrysostom)
(From Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible formatted electronic
database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
Summary
THE NEW BORN FROM THE OLD
Now in verse 4 we find Paul quotes Psalms 51:4 “Against You alone have I sinned, and done what is
evil in Your sight; so You are just in Your sentence and right in Your judgment.” Tanakh Text We see
from the LXX text “Against Thee especially I have sinned; and in Thy sight done this evil. So that thou
must be justified in thine acts, and must overcome, when thou art judged.” Ps. 51:4 LXX So the
quotation found in our text in Romans 3:4 “That You may be justified in Your words, [thine acts] And
may overcome when You are judged.” So we see that the apostle is using the Septuagint Bible text for
his quote.
Paul the Learner
Now again Paul makes another quote in vv. 10-18:
1. Verses 10-12 we look at Psalms 14:1-3 “…none that doeth good, no not one.” and also
Ecclesiastes 7:20 “For there is not a just man upon earth, that doeth good, and sinneth not.”
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2. Verses 13-18 as we see in Psalms 5:9 “For there is no faithfulness in their mouth; their inward
part is very wickedness; their throat is an open sepulcher; they flatter with their tongue.”
To be under the judicial sentence of God.
To understand Romans 3:19 we must first look at Ezekiel 16:63 “That thou mayest remember, and be
confounded, and never open thy mouth any more because of thy shame, when I am pacified toward
thee for all that thou hast done, saith the Lord God.” [Every mouth may be stopped]. Likewise as we
look at Romans 3:20 we must look at Psalms 143:2 “And enter not into judgment with thy servant: for
in thy sight shall no man living be justified. [No flesh will be justified].
3. JUSTIFICATION BY FAITH IN CHRIST. 3:21-5:21
In understanding the words justify and righteous, as they are used in the New Testament, it should
always be kept in mind that their meaning is not a subjective one but an objective one. That is, the
content of meaning in these two words is not to be determined by each individual Bible expositor. If that
were the case, what is righteous one day, may not be righteous the next. The content of meaning in that
case would be dependent upon the fluctuating standards and ethics of men.
ROMANS CHAPTER THREE SUMMARY
With the present trend towards the teaching of the relativity of all truth, this method of interpretation be
comes a most vicious thing. What is right one day may be wrong the next. God is the objective standard
which determines the content of meaning of the Greek word dikaios (what is right), and at the same time
keeps that content of meaning constant and unchanging, since He is the unchanging One. The word
“righteousness” in the biblical sense means a condition of rightness the standard of which is God,
which of course is estimated according to the divine standard, which shows itself in our behavior
which is conformable to God, and has to do above all things with its relation to God, and with our walk
before Him. It is, and it is called in the Greek Dikaiosune Theou (righteousness of God) [Rom. 3:21;
1:17], righteousness as it belongs to God, and is of great value before Him, in other words, Godlike
righteousness, see Eph. 4:24 “And that ye put on the new man, which after God is created in
righteousness and true holiness.”
With this righteousness thus defined, the gospel (Rom. 1:17) comes into the world of nations which had
been before wont to measure by a different standard and not God’s standard. The thought of
righteousness in the Scripture sense is a thoroughly religious conception, designating the normal
relation of men and their acts, to God. Righteousness is the mind of the profane is a preponderatingly
social virtue, only with a certain religious background. So our writer in Romans 3:21 says, “But now
the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,
even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is
no difference; for all have sinned and fall short of the glory of God.” Romans 3:21-23 NKJV
Now our writer is going to deal with the subject of justification, “Being justified freely by His grace
through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood,
through faith to demonstrate His righteousness, because in His forbearance God had passed over the
sins that were previously committed, to demonstrate at the present time His righteousness, that He
might be just and the justifier of the one who has faith in Jesus.” Romans 3:24-26 NKJV Justification
in the Bible sense therefore is the act of God removing from the believing sinner, his guilt and the
penalty incurred by that guilt, is it any wonder then that Paul goes on and says, “Where is boasting
then? It is excluded. By what law? Of works? No, but by the law of faith.” (Rom. 3:27). And not only
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does God remove our guilt for the sin and the judgment that will follow us but God also bestows a
positive righteousness, which is Christ Jesus Himself.
And that is why the next statement of Paul says, “Therefore [because of what I have just said] we
conclude that a man is justified by faith apart from the deeds of the law (Rom. 3:28). So like James we
can say “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto
him for righteousness: and he was called the Friend of God.” James 2:24 So we find the believer
stands, not only innocent and uncondemned, but actually righteous in point of the law for time and for
eternity. The words justify, justification, righteous, righteousness, as used of man in his relation to God,
have a legal, judicial basis.
THE STANDARD OF ALL RIGHTEOUSNES.
We find that God is the judge, and man is the defendant. A just person therefore is one who has been
thus declared righteous (Rom. 1:17). The word is used in its non legal sense in Phil. 1:7 and Luke
12:57 for instance, where it speaks of conduct that is conformable to what is right. So Paul concludes
this chapter with the thought that justification by faith does not void the Law of Moses but it establishes
the law for the believer who will walk in the precepts of the law according to the influence of the Holy
Spirit in their lives.
Paul the Learner
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