Romans3
English Standard Version
1 has the ? is the of ?
2 . To with, the Jews were with the of .
3 were ? Does the of ?
4By ! Let were a , it is , be in your , are .
5 serves to the of , shall we ? is to on us? ( I in a .)
6By ! For the ?
7 , I a ?
8 why may ?— with . .
9 ? Are we Jews any off? , not at . we have already that all, , ,
10 it is : None , no, ;
11no ; no .
12All ; they ; no , .
13 is an ; they use to . The of is .
14 is of .
15 are to ;
16in and ,
17 the of they .
18There of .
19 we the it to those who are the , so may be , the may be to .
20 of the no will be in , the comes of .
21 the of has been the , although the and the it—
22the of in who . there :
23 have of the of ,
24and are by as a gift, the that is ,
25 as a , to be . This was , he had .
26It was the , so he might the of the who has .
27 becomes of our ? It is . what of ? By a law of ? , the of .
28 we that is by of the .
29Or is the of ? Is he the God of ? , of ,
30 is — will the the .
31Do the this ? By no ! On the , we the .
Study Guide
Public-domain commentary and original-language notes for Romans 3.
Chapter Summary
In this chapter: Objections answered. (1–8). All mankind are sinners. (9–18). Both Jews and Gentiles cannot be justified by their own deeds. (19, 20). It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. (21–31).
vv1-8
The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfil his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.
vv9-18
Here again is shown that all mankind are under the guilt of sin, as a burden; and under the government and dominion of sin, as enslaved to it, to work wickedness. This is made plain by several passages of Scripture from the Old Testament, which describe the corrupt and depraved state of all men, till grace restrain or change them. Great as our advantages are, these texts describe multitudes who call themselves Christians. Their principles and conduct prove that there is no fear of God before their eyes. And where no fear of God is, no good is to be looked for.
vv19-20
It is in vain to seek for justification by the works of the law. All must plead guilty. Guilty before God, is a dreadful word; but no man can be justified by a law which condemns him for breaking it. The corruption in our nature, will for ever stop any justification by our own works.
Key Words
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
τίς (tís): an interrogative pronoun, who, which or what (in direct or indirect questions)
περισσός (perissós): superabundant (in quantity) or superior (in quality); by implication, excessive; adverbially (with G1537 (ἐκ)) violently; neuter (as noun) preeminence
Ἰουδαῖος (Ioudaîos): Judæan, i.e. belonging to Jehudah
ἤ (ḗ): disjunctive, or; comparative, than
ὠφέλεια (ōphéleia): usefulness, i.e. benefit
περιτομή (peritomḗ): circumcision (the rite, the condition or the people, literally or figuratively)
πολύς (polýs): (singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely
κατά (katá): (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
πᾶς (pâs): all, any, every, the whole
Cross References
Romans 3Explicitly cited by Paul to establish that both Jew and Gentile are under sin's condemnation.
Supported by Matthew Henry, John Calvin, JFB
Quoted by Paul regarding the throat being an open sepulchre and deceitful tongue.
Supported by Matthew Henry, JFB
Directly quoted to describe the swiftness of sinful men to shed innocent blood.
Supported by Matthew Henry, JFB
Quoted verbatim to show that the climax of depravity is having no fear of God.
Supported by Matthew Henry, JFB
Direct quotation from David's penitential psalm to show God is justified in His sayings.
Supported by Matthew Poole, JFB
Alludes to Abraham's rhetorical plea establishing that the Judge of all the earth must do right.
Supported by Matthew Henry, Matthew Poole
Parallels Paul's identical conclusion that no flesh shall be justified by works of the law.
Supported by Matthew Henry, John Calvin
The previous chapter's discussion on true circumcision prompting the question of Jewish advantage.
Supported by Matthew Poole, John Calvin
Develops what was committed to Israel, specifically the covenants, giving of law, and promises.
Supported by Matthew Poole, John Calvin
Stephen refers to the Scriptures received on Sinai as the 'lively oracles'.
Supported by Matthew Poole, John Calvin
Confirms the truth/faithfulness of God in confirming the promises made to the fathers despite unbelief.
Supported by Matthew Poole
Quoted by Paul for the description 'adder's poison is under their lips'.
Supported by Matthew Henry
Quoted by Paul to describe a mouth full of cursing and deceit.
Supported by Matthew Henry
The summary theological conclusion of the chapter's discourse on faith vs. law.
Supported by Matthew Henry, John Calvin
Preaches justification by faith in Christ from things the law of Moses could not justify.
Supported by Matthew Henry
Confirms the Scripture has concluded all under sin, matching Paul's proof here.
Supported by Matthew Henry
Expands on how the law brings the knowledge of sin and works wrath.
Supported by Matthew Henry
Parallels being saved freely by grace through faith, excluding any human boasting.
Supported by Matthew Henry
Confirms there is no Jew nor Greek distinction, for all are one in Christ.
Supported by Matthew Henry, John Calvin