Bible Commentaries
Romans 3

Verses 1-18

16 Much of the judgment which obtains among men is unjust and oppressive because of their inability to uncover the real truth: But in the divine judgment the hidden things will be revealed and a just sentence will be based on all the facts. Doubtless the motives will be laid bare as well as the acts themselves and thus the quality of each action will receive due recognition.

17 Now the apostle is about to devote particular attention to the Circumcision. Hitherto he has appealed to nature, or instinct, and to conscience. All these combine to condemn those who had no access to the revealed will of God. The Jew, who had the law, considered himself in an entirely different class, so the apostle devotes a considerable section to prove to him that the possession of the law did not make him immune from judgment, but rather invited a severer sentence.

23 The responsibility of being the repository of the form of knowledge and truth was very lightly felt by the Jew. He did not realize the gravity of his position. His conduct was now no longer a matter of private concern; it involved the name and honor of God. If he kept the law it would mark him as a just and holy man, and God and His law would receive praise. As it was, however, his actions did not comport with the light in which he boasted, and as a result God's name was brought into dishonor among the nations.

25 God's judgment , let us remember, is based on acts; His gifts are granted to faith . We have not yet come to the bestowal of gifts. The rite of circumcision was the outward sign, in the first place, of an inward faith, but it degenerated into a mere mark of privilege. But misused privilege is of no avail at the bar of God.

28 In the judgment the outward visible tokens will count for nothing. Only that which is vital, in spirit, which will meet the scrutiny of God, will receive recognition. Men may applaud many an action which God detests, and may condemn that which God approves. Human standards and outward appearances will weigh little in the judgment.

1 It would almost seem, from the preceding argument, that the advantages enjoyed by the Jews brought them no real benefit. But this seems to be true only of those who disbelieved and abused the advantages accorded them. Those of faith among them received untold benefit, like their father Abraham.

2 The greatest treasure in all the world was once the exclusive possession of the Jews. To them were confided the oracles of God. Today we, who in that day had no revelation from God, are entrusted with the same treasure, yet with jewels infinitely more precious than were ever in their care. This epistle is one of them. Have we anything like a true sense of our responsibility? Have we explored and enjoyed these treasures in any measure as they deserve? May God grant that the present attempt to open this treasure house to all His saints from the highest to the humblest, may lead to a greater appreciation of the infinite value of this sacred deposit.

5 The painful contrast between the fearful failures of His people and His holy law had one good effect. It magnified His righteousness. The question arises whether, since their unrighteousness commends His righteousness, He has the right to be indignant at it. Indeed (we might add) since all sin is a foil for His glory, how can He condemn it? But, how then can there be any judgment at all? That God is able to bring good out of evil is no excuse for the commission of evil, far less an incentive to do evil.

9 In the judgment there will be no privileged class. Religious Jews as well as cultured Greeks are all under sin. The proof of this for the Jews is found in the very oracles in which they boast.

10 These passages are all quoted in support of the charge that the Jew, equally with those of other nations, is subject to the judgment of God.

10-18 The whole quotation is taken from the Septuagint of Psa_14:2-3 except that it begins "The Lord out or heaven stoops over the sons of mankind, to perceive if they are understanding or seeking out God".

Verses 19-31

19 The passages from the Psalms might be turned by the Jews to apply to the nations. But the apostle rightly insists that what is written in the law is binding upon those under the law. Having previously silenced the non-Jew and now effectually included the Jew in the same condition, Paul arrives at the grand conclusion of this section of the epistle, that the whole world is subject to the just verdict of God.

21 The previous section found no one just but God Himself. No one has been able to attain God's standard by doing good or keeping the law. How then may we become just before God ? Only by becoming partakers of His righteousness.

22 The channel through which we may obtain this righteousness is the faith of Jesus Christ. He alone of all mankind, not only did good and kept the law, but He believed God even when He smote Him for our sins. It is out of His faith for our faith ( Rom_1:17 ) .

24 They hated Him without a cause- gratuitously. Such is the meaning of this precious word. Justification on any other ground than the free and unforced favor of God is impossible, for none deserve it. But now Christ Jesus has effected a deliverance from all judgment, which is absolutely free to all who believe.

25 The important point in this passage, however, is not our justification, but God's , for it is His righteousness which we receive. In Israel He had made provision for atonement, or a shelter from sins. This was not strictly just, for the penalty of these sins was still due. The answer to this, as well as the answer to His present work is found in the blood of Christ. That settles for sins, past, present and future. That vindicates God's justice and makes it possible for Him to be the Justifier of all who are of the faith of Jesus.

27 Such a deliverance, entirely on the ground of grace, bars all boasting, unless it be in Christ and in His God, Who has become our Justifier.

30 The Circumcision who have believed before and have received a pardon, receive this greater boon because of the faith they have. The Uncircumcision use faith as the channel in receiving it.

1 The kingdom proclamation reverts to David, for it is founded on the covenant made with him. The evangel of God, dispensing justification, takes us back to Abraham, with whom the covenant to bless all the families of the earth was made. The far greater grace of conciliation goes back still further, and engages us with Adam and his offense.

As this gift of justification was first given to Abraham and he is its great example, the apostle takes up his case at length to show its absolutely gracious character.

4 It is important to remember that, while God's future judgment is based on acts, His present gifts are absolutely spoiled the moment we connect them with any suspicion of merit or work. Justification is as free, or freer, than sunlight. In judgment He will pay everyone who is entitled to wages. He will not be in debt to anyone. But when He gives He gives , and refuses to allow His gifts to be paid for, even if anyone could pay the price. Justification is for him who is not working, but who is believing . This distinguishes the gospel from all religion, divine or pagan.

7 Pardon is the exercise of executive clemency, and is connected with the kingdom. The covering of sin is an act of the priest who made atonement by the blood of the sacrifices, under the law. But justification is the judicial act of the Judge, and far surpasses both pardon and atonement. Only the guilty can be pardoned. Atonement only covers sin from God's sight. Justification, or vindication, is a complete acquittal from all guilt, the pronouncing of the verdict "not guilty".

8 The fact that Abraham was justified while still uncircumcised opens the door of justification to the Uncircumcision. They, too, may claim him as their father, for they have the reality of which circumcision was but the outward sign.