Romans 3

Paul begins with the anticipated reaction to the conclusion of chapter two where the Jew is just as guilty before God as the pagan gentile of chapter one. Their objection was, “What advantage then hath the Jew?” Or, what profit is there of circumcision? The word translated as advantage (περισσος perissos), among other things, can have the sense of ‘superiority.’ The thought, In other words is, ‘how then is the Jew therefore superior?’ The proud prejudice of the first-century Jewish mindset is obvious. They presumed they were spiritually superior to the common mongrel gentiles around them. The word circumcision here is essentially a synonym for being Jewish. In other words, unbelieving Jews asked, ‘what profit then is there of being a Jew?’

Paul’s response was, “Much every way.” There were a number of advantages of being a Jew. However, the primary advantage was “that unto them were committed the oracles of God.” (The word translated as chiefly {πρωτον proton} has the sense of ‘primary.’) The word translated as oracles (λογια logia) is of interest. It is a direct derivative of the more common logos.It literally means ‘an utterance.’ However, in this context, it essentially has the idea of the Word of God. In other words, Paul notes that the Jews indeed have had a major advantage over the gentile world in that God has chosen to channel His Word through them.

The next objection of the Jewish mind is presented. “For what if some did not believe?” That is, what if some of Israel have not believed the promises which God made in the Law and the Prophets? “Shall their unbelief make the faith of God without effect?” Or, in other words, ‘Shall the unbelief of some Jews make God’s promises null and void?’ The implied idea perhaps is a reaction against Paul’s greater message—justification by faith. Therefore, what is implied is the objection in the Jewish mind, ‘Well, if one is justified by faith, as you claim, won’t the unbelief of many Jews nullify God’s promises?’

Paul responds to this second argument. (The phrase “God forbid” is an idiomatic paraphrase which literally reads, ‘let it not be.’ The idea is ‘certainly not!’) The phrase “let God be true, but every man a liar” has the sense, ‘God is truthful, though every man be found a liar.’ Or, ‘God keeps His Word, though every man breaks his.’

Then Paul proceeds to quote from Ps 51:4, “That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.” The idea is parenthetical. The point Paul is developing is that God will be justified, that is, found right or truthful in what He has said (i.e., in His Word). The last phrase is best understood in thinking of a trial attorney, presenting his case in a court of law. The word translated as overcome (νικαω nikao), among other things, can have the sense ‘to prevail.’ In other words, Paul in quoting from Ps 51:4 is saying, ‘God will prevail as His case is presented before the bar of truth.’ Notwithstanding, the claims of self-righteous Jews, God will prevail against them in the day when they are tried in the court of truth.

The next argument of the Jewish mind is set forth. (It is complex.) “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man).” The idea being set forth by the self-righteous Jew is essentially this. ‘If our unrighteousness proves the righteousness of God, is God unrighteous to judge us?’ Or, in other words, ‘If our unrighteousness, by contrast, demonstrates how righteous God is, why will He judge us?’ The idea is, ‘we are kind of doing God a favor by being unrighteous. We are providing a contrast showing how righteous He is. Therefore, isn’t He unrighteous in judging us?’ Paul qualifies this by pointing out that he is merely posing the foolish logic of some men.

Once again, the answer “God forbid” has the idea of ‘Certainly not.’ However, then the Jew comes right back and asks, “for then how shall God judge the world?” The idea is, ‘How is God then going to judge us?’

Paul continues to posit the convoluted logic of self-righteousness. “For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?” The idea is, ‘If the truth of God has been magnified by my sin, bringing glory to God, why then is He going to judge me.’ Or, ‘if I have done God a favor in highlighting His truth through my sin, how come He is going to judge me for that?’

Some had even gone so far as to accuse Paul of advocating sin to bring glory to God. He sharply points out that he was slandered by such a report. Evidently, some Jews at Rome were aware of such slander. Those guilty of such were in line for God’s judgment.

He draws the matter to its conclusion. Paul, speaking as a Jew, asked, “Are we better than they?” Was the Jew, who historically had received the truth of God through His written Word, better than the pagan godless gentile? “No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin.” In chapters 1 and 2, it is evident the gentile as well as the religious self-righteous Jew are both guilty before God.

To bolster his case, the Apostle therefore quotes from Ps 14:1-3 (or Ps 53:1-3). Buttressing his conclusion, “all are under sin,” he quotes: “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none the 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.” The categorical exclusion of “none righteous” includes even the self-righteous Jew. For, “all are under sin.”

To embellish, there is not one human being (with the exception of Jesus Christ) who is totally righteous. Paul begins to develop the principle of righteousness. In its highest sense, it is a term which bespeaks absolute sinlessness. See Isa 64:6. Fallen sinful man has no natural comprehension of spiritual truth. They are not searching for God unless the Spirit of God draw them. They all like sheep have gone astray. They have turned every man to his own way. They therefore are out of the way. It is of interest that the basic New Testament word for sin, (‘αμαρτια) hamartia (verse 9), can among other things have the sense to ‘wander from the path of uprightness.’ Even the most self-righteous is unprofitable to God, like the filthy rags of Isa 64:6. In contrast to the infinite goodness of God, “there is none that doeth good, no not one.” Man’s relative goodness through his own self-righteousness pales to nothing when compared to that of an infinitely holy God. The simple conclusion is that it makes no difference whether one be a Jew or a pagan. All are under sin. Before God, there in none righteous, no not one.

Bear in mind, the apostle is weaving a sub-theme of a court or law and the bar of justice. Righteousness, in that context, bespeaks innocence before the law. In the context of the foregoing, righteousness is the judicial equivalent of being innocent of the crime of sin. Paul’s categorical indictment is that there is none righteous. There is none innocent. All are guilty before God.

To prove his case, the Apostle as prosecutor begins to produce evidence to prove his charges. (1) The throat of humanity (Jew and gentile alike) “is an open sepulchre.” He uses the gross illustration of an opened grave. He thereby illustrates the foulness of human speech by the putrefaction of a decomposing body. (2) “With their tongues they have used deceit.” The ever present deviousness of the human heart serves as evidence against it. (3) “The poison of asps is under their lips.” The asp was a middle-eastern snake, thought to be the Egyptian cobra whose venom was usually fatal. Its venom was in a bag under its lips. Paul likens the same to mankind who so frequently are venomous in what they say. (4) Moreover, their “mouth is full of cursing and bitterness.” Once again, common human experience verifies the evidence. (5) Moreover, common human experience verifies that mankind is often “swift to shed blood.” The next several items of evidence are more the result of sin, yet nevertheless serve as the evidence of sin. (6) “Destruction and misery are in their ways.” The word translated as destruction (συντριμμα suntrimma) literally means to be ‘fractured.’ Indeed, sin fractures lives and families. The word translated as misery (ταλαιπωρια talaiporia) has the sense of ‘trouble’ and ‘calamity.’ Again, the way of the transgressor is hard. People who live in sin quickly find out it is not glamorous or easy. Yet, they rarely blame themselves, always someone else. (7) Clearly, “the way of peace have they not known.” Peace of heart is the prerequisite to happiness. The people of the world may have occasional fun, but they have no peace and certainly no true happiness. They are a mess! (8) The final evidence convicting them of their indictment is that “there is no fear of God before their eyes.”

Though Paul has indicted the entire human race, both Jew and gentile, his focus now returns to the Jew. It is not particularly hard to convince a profligate sinner of his transgressions. However, what is difficult is convincing a self-righteous religious man. Therefore, Paul returns to the Law of the Jews for his final appeal. He reminds those in his audience who were Jews that “what things soever the law saith, it saith to them who are under the law.” In other words, the Jewish law was intended for the Jew. Stopping mouths is difficult business. Yet Paul had just quoted extensively from the Old Testament in verses 10-12. He did that so even the mouths of the self-righteous argumentative Jews might be stopped. The essence of the final phrase is that the entire world is guilty before God. That includes not only the gentile, but also the Jew.

Paul makes an astute legal observation. A law is not the means of justifying anyone. It rather is the legal instrument for condemning one. The Jews looked to their law as their means of justification (i.e., salvation). However, “by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” A statute defines a crime and specifies its penalty. It becomes the definition of a crime (i.e., sin). A statute by its very nature is not the instrument for adjudication. It merely defines the precise information of the crime (i.e., sin). Thereby, one might have greater knowledge of the offense (i.e., sin).

For example, one may be breaking an ordinance and not be aware of it. However, a code-enforcement officer arrives and reads the statute to the offending citizen. The citizen was guilty all along. However, by now reading the statue, he has been made aware of his transgression. The law became the instrument to inform him of his offense.

The point Paul is beginning to develop is that the Jew thought the Law of Moses was their means of justification (i.e., salvation). However, it in fact was the instrument by which they were condemned.

Having established that there are none righteous and that the law is merely the standard by which sin is defined, the Apostle now proceeds to present God’s solution for man’s guilt. He introduces a thought which was alien to many an orthodox, Jewish mind.

The righteousness of God is available apart from the Law (of Moses). Furthermore, that righteousness was “witnessed bythe law and the prophets.” Rather than being the means of being made righteous, the Law and the Prophets (i.e., the Old Testament) actually testified of righteousness apart from law. (That witness will be presented in chapter 4.) The simple point is that the ultimate level of righteousness was available (and exclusively so) apart from keeping the Law. It was there in their revered Old Testament Scripture for all to see.

For the fourth time in Romans, Paul uses the phrase “the righteousness of God.” It is the ultimate degree of righteousness, having the same level of righteousness as God Himself. That righteousness is not by trying to keep the Law. Rather, it is by faith in Jesus Christ. The phrase “by faith of Jesus Christ” could literally be rendered, ‘through faith in Jesus Christ.’ Moreover, this righteousness of God is available unto all and upon all them that believe. Recall how Paul is developing the idea that salvation (achieving the righteousness of God) was available for both Jew and gentile and the means for both is the same. For there is no difference. Both Jew and gentile alike are guilty before God as was richly developed in the preceding portion of the book.

There is therefore no difference for either Jew or gentile. For all have sinned, and come short of the glory of God. The first phrase has been amply evidenced. However, he adds another area of testimony in that sinful mankind has “come short of the glory of God.” That shortfall is in two areas. (1) We were created in the image of God. Yet, from the entrance of sin and its darkness, we have fallen far short of our Creator’s glory.

(2) God is righteous. That is manifoldly demonstrated throughout the Scripture. Yet, because of the corrupting presence of sin, we have fallen far short of His righteousness and hence His glory. Therefore in concise fashion, the apostle summarizes in verse 23 the indictment against humanity—for Jew and gentile alike.

The righteousness of God referred to in verses 21 and 22 is now developed fully. (It is noteworthy that the terms, righteous {δικαιος dikaios}, righteousness {δικαιοσυνη dikaiosune}, and justified {δικαιοω dikaioo} are all very closely related. They all relate to the simple concept of ‘right.’) The “being justified” here is a continuation of the previous idea of the righteousness of God. In being justified, we are being provided the very righteousness of God Himself. Moreover, it is offered “freely by his grace through the redemption that is in Christ Jesus.”

Mountain-peak truths are being set forth. That righteousness of God is offered freely. The word so translated (δωρεαν dorean) has the sense of ‘freely and undeserved.’ Our justification is not only free, but it is truly undeserved. The basis for such a gift is “his grace.” Apart from the brief allusion to God’s grace in the introduction to the epistle (1:7), this is the first substantive mention of it in Romans. Our salvation (i.e., justification) is by His grace (His goodness and kindness). Furthermore, it is “through the redemption that is in Christ Jesus.” Another major facet of salvation emerges. Redemptionwas the practice in earlier times whereby a slave could be set at liberty through the payment of a liberating ransom. The ransom which has purchased our redemption is none other than the precious blood of Christ. See 1Pe 1:18-19. That blessed truth emerges in the next verse, but clearly is implied here.

More major truth is touched upon. The whom of course clearly is Christ Jesus. Though the following is not easily understood by the gentile mind, it surely rang a bell with Paul’s Jewish readers. The context of the illustration goes back to the Day of Atonement in the book of Leviticus and the blood of the sin offering applied to the mercy seat that day. In Le 16:11-14, it is described how the high priest was to take the blood of the slain sin offerings and sprinkle it upon the mercy seat on the annual Day of Atonement. In so doing, God was propitiated. The idea is that God, in accepting the shed blood of the innocent sacrificial animal, was satisfied.

The word translated as propitiation (‘ιλαστηριον hilasterion) refers to the shed blood of the sacrifice of the sin offering. God accepted it as an atonement for the sin of the people. Therefore, Paul points out that God has set forth Christ “to be a propitiation through faith in his blood.” He, our sinless sin-offering, shed His precious blood and God has accepted it as the supreme sacrifice for our sin. As we trust His shed blood, God is propitiated. His righteous demand for justice has been satisfied. The shed blood of Christ has satisfied His demand for the judgment of sin. Therefore, as we trust that precious blood, God is propitiated (satisfied) with us because of Christ’s shed blood.

In so doing, God has declared “his righteousness for the remission of sin that are past.” Several major truths are in view. First, God has been not only merciful, but also just in forgiving the sins of His people prior to Calvary. What is in view is the basis of salvation for the Old Testament saint. Though they may have offered various animal sacrifices, the real basis for their forgiveness was the shed blood of Christ on the cross. They may not have understood that, nevertheless, the shed blood of Christ is the ultimate basis for the salvation of all men from Adam onward. Underpinning the mercy of God is His justice. The sacrifice of Christ, as our sinless substitute, has provided a just basis for God to save all who will trust Him.

Moreover, the word translated as remission (παρεσις paresis) literally means a ‘passing over’ and may be an allusion to Christ as our passover. Once again, this must have rung a bell in the Jewish mind. It all is “through the forbearance of God.” The idea is of God’s patience in waiting for the fulfillment of Christ’s sacrifice in granting salvation to the Old Testament saint prior to Christ’s work.

Moreover, all of this is being developed “to declare, I say, at this time his righteousness.” As in verse 25, Paul goes to length to point out the justice of God in how and on what basis our justification has been established. The word translated as declare (ενδειξις endeixis) has the idea to ‘demonstrate.’ God has demonstrated the just basis of our salvation through the sacrificial work of Christ. (Part of the problem of the self-righteous Jew was that he could not understand the basis by which God could, in His grace, save a person on the simple basis of faith.) That is what Paul is here addressing. He is demonstrating not only the grace of God, but also the justbasis of salvation by faith. “That he might be just, and the justifier of him which believeth in Jesus.”

God, therefore, has demonstrated that in saving us by faith,

(1) He Himself is just even as (2) He is the One who is justifying us. (The principle of imputed righteousness about to be developed in chapter 4 is just beneath the surface here.) In being justified, it is evident someone justified us. To be justified means to be declared righteous. In the greater flow of the context, not only have we been declared righteous in spite of our obvious guilt, we also have received the very righteousness of God. Hence, by trusting in the blood which has propitiated God’s just demands against sin, He has shown Himself to be not only just, but also the One justifying us.

The obvious is stated. “Where is boasting then? It is excluded.” The self-righteous Jews of Paul’s day were prone to boastful thinking that they were better than the hapless gentile. But the fact our righteousness has been bestowed by God, it therefore has nothing to do with any merit on our part. It shows there is no basis for a boastful self-righteous attitude. Paul in effect then poses the question, ‘On what basis?’ That is the sense of the question, “by what law?” (Here, as in other places in Romans, the Apostle uses the word law in its generic sense as a principle.) He answers his own question. The basis for the exclusion of a self-righteous boastful attitude is the law (or principle) “of faith.” If we are trusting in Another for our righteousness, then there is no basis for a boastful spirit on our part.

The conclusion therefore is, “a man is justified by faith without the deeds of the law.” The obvious verdict is that we are justified by faith (in Christ) apart from any principle of law. There is no article preceding law in the Received Text. The idea once again is the greater principleof law in distinction to the Law of Moses. However, the point simply is that justification by faith is independent of any law.

He begins his conclusion of this section by several rhetorical questions. “Is he the God of the Jews only?” The answer is obvious. God is over all. Therefore, “is he not also of the Gentiles?” Again the answer is obvious, “Yes, of the Gentiles also.” There is one God and He is over both Jew and gentile. Therefore, that same God will justify “the circumcision by faith, and uncircumcision through faith.” God will justify both Jew and gentile by faith. (A technical distinction is worth noting. The word translated as by is {εκ} ek and here has the sense here of ‘springing out of’ faith. The word through is {δια} dia and has the sense of gentiles being justified throughfaith.)

To preempt the question of the still unconvinced Jew, the Apostle poses another rhetorical question. “Do we then make void the law through faith?” That is, are we abolishing or abrogating the principle of law (again, there is no article in the text prior to law) by the faith (the article is present with faith)? The gospel does not destroy the law, but rather fulfills it. See Mt 5:17. Therefore, Paul in fact was establishing the Law by its fulfilling in Christ.