Romans3
New King James Version
1What advantage then has the Jew, or what is the profit of circumcision?
2Much in every way! Chiefly because to them were committed the oracles of God.
3For what if some did not believe? Will their unbelief make the faithfulness of God without effect?
4Certainly 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.”
5But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)
6Certainly not! For then how will God judge the world?
7For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?
8And 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.
9What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.
10As it is written: “There is none righteous, no, not one;
11There is none who understands; There is none who seeks after God.
12They 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;
16Destruction and misery are in their ways;
17And the way of peace they have not known.”
18“There is no fear of God before their eyes.”
19Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.
20Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.
21But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,
22even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;
23for all have sinned and fall short of the glory of God,
24being justified freely by His grace through the redemption that is in Christ Jesus,
25whom 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,
26to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
27Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.
28Therefore we conclude that a man is justified by faith apart from the deeds of the law.
29Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,
30since there is one God who will justify the circumcised by faith and the uncircumcised through faith.
31Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.
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