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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 3:1–18. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here the apostle answers several objections, which might be made, to clear his way.
No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.
Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.
Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia - the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; Pe1 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20.
Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3.
Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side.
Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.
Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.
Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, Th1 5:13.
Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.
II.Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,
1.That which is habitual, which is two-fold: -
(1.)An habitual defect of every thing that is good.
[1.]There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin.
[2.]There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools.
[3.]None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him.
[4.]They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows,
[5.]There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil.
(2.)An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.
2.That which is actual. And what good can be expected from such a degenerate race? He instances,
(1.)In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.
(2.)In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8.
(3.)The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.
Historical interpretation
Nine Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"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 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; 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;" (Ps. cxlvii. 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?") (Deut. iv. 32, Deut. iv. 33), this then he does here also.
After showing that Judaism, which involved receiving the Law and circumcision, is not sufficient for salvation without the Law’s observance, through which the Gentile without external Judaism and circumcision obtains the fruit of each [n. 163 and 210], he now objects to his own doctrine: 129 first, he presents the objection; secondly, he answers it, there [v. 2; n. 248] at Much in every way. 247. First, he objects: If what I say is so, i.e., that the true Jew and true circumcision are not something outward but inward in the heart, then what advantage has the Jew, i.e., what has been given to him more than to others? It seems to be nothing. But this is not fitting, since the Lord had said: "The Lord, your God, has chosen you to be a people for his own possession" (Dt 7:6). Or what is the value of circumcision, i.e., outward? It seems from his previous teaching that there is no value. But this is not fitting, since it was imposed by God, Who says: "I am the Lord, your God, who teaches you unto profit" (Is 48:17). 248. Then when he says Much in every way (v. 2) he answers the objection: first, in regard to Judaism’s prerogative; secondly, in regard to the value of circumcision, in chapter 4, there [n. 322] at What therefore shall we say? In regard to the first he does two things: first, he shows Judaism’s prerogative; secondly, he rejects their boasting over the Gentiles, there [v. 9; n. 271] at What then?. In regard to the first he does three things: first, he states his position; secondly, he explains it, there [v. 2b; n. 250] at First indeed; thirdly, he excludes an objection, there [v. 3; n. 251] at What if some. 130 249. First, therefore, he says: the question is raised what advantage has the Jew. The advantage is both quantitative, which is indicated when he says, much, and numerical, which is indicated when he says, in every way. For they have an advantage both in contemplating divine matters: "In Judah God is known" (Ps 76:1) and in the provision of temporal things: "He has not dealt thus with any other nation" (Ps 147:20). They have further advantages relating to their ancestors, to the promises and to their offspring: "They are Israelites, and to them belong the sonship, the glory, the covenant" (Rom 9:4). In each of these there is no small advantage, but great and important ones, which are summed up when he says, much. For man’s greatest good lies in knowing God, in clinging to God and in being instructed by God: "Blessed is the man whom thou dost teach out of thy law" (Ps 93:12). 250. Then when he says First indeed he explains his statement, saying: First indeed, i.e., the chief advantage is that to them are entrusted the oracles of God, being His friends: "I have called you friends" (Jn 15:15). This is important, because the oracles of God are trustworthy: "The ordinances of the Lord are true and righteous altogether" (Ps 19:9) and pleasant: "How sweet are thy words to my taste" (Ps 119:103) and useful for avoiding sin: "I have laid up thy word in my heart, that I may not sin against thee" (Ps 119:11). 251. Then when he says What if some were unfaithful (v.3) he excludes an objection: first, he presents it; 131 secondly, he rejects it by showing its consequences, there [v. 3b; n. 253] at Does their faithlessness; thirdly, by showing that the consequence is unfitting, there [v. 4b; n. 254] at But God is true. 252. Someone could belittle the Jews’ prerogative by citing their ingratitude, through which they would seem to have set aside the value of God’s message. Hence he says, what if some were unfaithful? Does this show that the Jew has no advantage, especially in the light of 2 Pt (2:21): "It would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandments delivered to them." For they did not believe the Lawgiver: "They had no faith in his promises" (Ps 106:24) or the prophets: "They are a rebellious house" (Ez 2:6) or the Son of God: "If I tell the truth, why do you not believe me?" (Jn 8:46). 253. Then when he says Does their faithlessness (v3b) he excludes this objection by showing the unsuitable conclusion it engenders. For if the Jews’ prerogative were taken away on account of the unbelief of some, it would follow that man’s unbelief would nullify God’s faithfulness -- which is an unacceptable conclusion. This is what he says: Does their unfaithfulness, namely, of those who have not believed, nullify the faithfulness of God? This can be understood in two ways: in one way, as referring to the faith by which one believes in God. For the faith of believers is not nullified by those who have not believed, because the evil in some members of society does not nullify the good in other members: "Some of them he blessed and exalted and some of them he made holy and 132 brought near to himself; some he cursed and brought low, and he turned them out of their place" (Si 33:12). This is against those of whom Augustine says in The Letter to the People of Hippo: "What other motive inspires them and what else do they discuss save that when a bishop or cleric or monk or nun falls, they believe that all are such, but not all can be exposed?" In another way, it can be understood as referring to the faith with which God is faithful in keeping His promises: "He who promised is faithful" (Heb 10:23). This faithfulness would be nullified, if it happened that the Jews had no advantage, just because some have not believed. For God promised to multiply that people and make it great: "I will multiply your descendants" (Gen 22:l6). 254. Then when he says, Let it not be!, he shows that it is unfitting for God’s faithfulness to be nullified on account of men’s unbelief. First, he gives a reason for this; secondly, he cites a text, there [4b; n. 256] at As it is written; thirdly, be excludes a false understanding of this text, there [v. 5; n. 262] at But if our injustice. 255. The reason is based on the fact that God in Himself is true: "The Lord is the true God" (Jer 10:10); "This is the true God and life eternal" (1 Jn 5:20); though every man be false: "I said in my consternation, ‘Men are all a vain hope’" (Ps 116:11). Hence, it is plain that man’s mendacity or unbelief in not adhering to the truth does not nullify God’s truth or faithfulness. This is easier to understand, if we consider that truth implies agreement between thing and understanding. But things are in agreement with our understanding in one way 133 and with God’s in another way. For our intellect derives its knowledge from things; consequently, the cause and measure of our truth stems from the thing’s being. For an opinion is called true or false depending on whether the thing is as stated or is not. Hence, our understanding can be true or it can be false, for it can be in agreement or disagreement. But whatever is open to being or not being needs someone acting to make it be; otherwise, it continues not to be. For as air without something illuminating it remains dark, so our intellect by itself, unless it is enlightened by the first truth, continues in falseness. Hence, of himself every man is false in his intellect and is true only in virtue of participating in the divine truth: "Send out thy light and thy truth" (Ps 43:3). The divine intellect, on the other hand, is the cause and measure of things. For this reason it is of itself unfailingly true, and everything else is true inasmuch as it conforms to that intellect. Similarly, considering truth on the part of the thing, man of himself does not have truth, because his nature is convertible into nothing. Only the divine nature, which is not produced from nothing or convertible into nothing, has of itself truth. 256. Then when he says, As it is written, he proves his statement on the authority of a text in Ps 51 (v.4): That thou mayest be justified in thy words and prevail when thou art judged. How this is to the point can be gathered from considering what the Psalmist had said just ahead of it For he says just before this, "Against thee, thee only, have I sinned," and then: "So that thou art justified in thy sentence and blameless in thy judgment." For God through the prophet Nathan had promised David that He would establish his kingdom forever in his seed, as is gathered from 2 Sam (7:16). But later, when he fell into serious 134 sin, namely, adultery and murder (2 Sam 11:2 ff), some said that on account of these sins God would not keep the promises made to him. 257. Hence, the Psalmist’s intention bears on two things. First, that God’s justice, which involves keeping His promises, is not changed on account of sin. Touching on this he says, that thou mayest be justified in thy words, i.e., that You may be shown just in your words, since You do not disregard them because of my sins: "All the words of my mouth are righteous" (Pr 8:8); "The Lord is faithful in all his words" (Ps 145:13). Secondly, that God’s promise imitates men’s judgment. And this is what he says, and prevail, namely, by keeping Your promise, when thou art judged, namely, by men, that on account of my sins You did not keep Your promises: "Do not be overcome by evil, but overcome evil with good" (Rom 12:21), which is said to men. Accordingly, it is truer of God. 258. It should be noted that God’s promise to David was to be fulfilled in Christ’s incarnation. Hence it was a predestinative prophecy, in which something is promised as destined to be fulfilled in every way; whereas something promised or foretold by a prophecy of warning is not predicted as destined to be fulfilled in every way but according to men’s merits, which can change. Therefore, if the promise made to David had not been fulfilled, it would have been prejudicial to God’s justice; whereas the non-fulfillment of a promise made through a prophecy of warning is not prejudicial to God’s justice, but indicates a change in deserts. Hence it is written in Jer (18:7): "If at any time I declare concerning a nation or a 135 kingdom that I will pluck up and break down and destroy it, and if that nation turns from its evil, I will repent of the evil that I intended to do to it." Therefore, it is plain, according to this sense, that man’s sin does not exclude God’s faithfulness. 259. Other senses of this text are presented in the Gloss [of Lombard, col. 1352], but they are not closely related to the Apostle’s intention. The first is that these words are linked with the words, "Wash me more thoroughly from my iniquity" (v. 4) to the end "that you may be justified," i.e., appear just, "in thy words," in which You promised pardon to sinners not only in Ezekiel, because these words antedated that, but also in Lev (26:41): "If they make amends for their iniquity, then I will remember my covenant," and Dt (30:1): "If, lead by repentance of heart, you turn to God, the Lord your God will bring you back, and have compassion on you." Thus "may you prevail when you are judged" by men that you ought not pardon me. 260. Secondly these words are connected with the verse, "Against you only have I sinned," i.e., in comparison with you who alone are just. And this is what he means when he says "that you may be justified," i.e., by you may appear just in comparison to me and other sinners: "The Lord is just, and loves justice" (Ps 10:8), and this not only in deeds but also in your words, which is the greatest of all according to Jam 3(:2), "If anyone does not offend in word." "And that you may overcome when you are judged," i.e., when you are compared to anyone else in judgment: "Judge between me and my vineyard" (Is 5:3). 261. Third, these words are referred to Christ, Who alone is without sin: "He committed no sin; no guile was found on his lips" (2 Pt 2:22) and is, therefore, justified in 136 His words as compared to all men. And you prevail over sin, death and the devil: "The Lion of the tribe of Judah has conquered" (Rev 5:5), when you are judged unjustly by Pilate: "Thy cause has been judged as that of the wicked" (Jb 36:17). 262. Then when he says, But if our wickedness, he excludes a false understanding of the text he cited. For someone might understand these words according to the sense that "that" [ut] would be taken in a causal, not a consecutive, sense. Then it would follow that man’s sin would be directly ordained to commend God’s justice. But the Apostle shows that this is false. Hence he says that "that" is used consecutively, on the ground that David sinned and then the manifestation of divine justice followed, but not causally, as if a man’s sin commended God’s justice. He proves this by showing that it leads to something unfitting in two ways: first, on the part of divine judgment; secondly, on the part of human judgment [v. 7; n. 267]. In regard to the first he does three things: first, he presents the false sense; secondly, he shows that something unfitting follows from this, there [v. 5b; n. 264] at What then shall we say? Is God unjust; thirdly, he shows that it is unfitting, there [v. 6; n. 265] at Let it not be! 263. It should be noted that above (v.4) the Apostle had made two comparisons; in the first he compared divine truth to human falsity when he said: "Let God be true, though every man be false"; in the second, God’s justice to human sin, in the words of Ps 137 51 (v.4), where it is said: "Against thee, thee only, have I sinned.... That thou mayest be justified." In regard to the first comparison he says: If these words are taken to mean that our iniquity directly commends God’s justice, what shall we say? In other words, we could not accept the inconvenience that follows. For sin is not necessary for God to have His justice commended: "He does not desire a multitude of faithless and useless children" (Si 16:1). 264. He expresses the inconvenience that follows, when he says: Is God who inflicts wrath on us, i.e., vengeance for sin, unjust? For this follows from the supposition. For if sin were directly ordained to commending justice, it would not be deserving of punishment but of reward. Consequently, God would be unjust in punishing men for sin, contrary to what is stated in Dt (32:4): "God is faithful and without iniquity." 265. He rejects this inconvenience, when he says, Let it not be that is God unjust. I speak according to man, i.e., I say these words not from my understanding but from that of a man in error, as is stated in 1 Cor (3:3): "For while there is jealousy and strife among you, are you not of the flesh?" 266. He shows that this must not be admitted, adding: For then, namely, if God is unjust, how could God judge the world, i.e., how could He be the universal and supreme judge of the world? For it is necessary that the first and highest item in every class be unerring, just as the first mover is unchangeable. Hence it is written in Ps 96 (v.13): "I will judge the world with righteousness." 138 A like argument is presented in Jb (34:12): "Of a truth God will not do wickedly, and the Almighty will not pervert justice. Who gave him charge over the earth and who laid on him the whole world?" In other words: If He were not to judge justly, it would be necessary to suppose that someone else is judge of the world. 267. Then when he says For if the truth (v.7) he shows the same on the part of human judgment. He does three things: first, he presents the false understanding of the above words; secondly, he shows the inconvenience that follows, there [v. 7b; n. 269] at Why am I sill; thirdly, he shows that it is inconvenient, there [v. 8b; n. 270] at Their condemnation. 268. He expresses the false understanding according to the comparison of divine truth to human falsity, when he says: But if through my falsehood, i.e., on account of my falsity, God’s truthfulness, being manifested, abounds to his glory, man’s falsity directly obtains an increase of glory. This is contrary to what is stated in Jb (13:7): "Does God need you to speak deceitfully for him?" 269. Then he adds two inconveniences that follow: one is that man should not be regarded a sinner for lying, on the ground that it is directly ordained to God’s glory. And this is what he says: Why am I still, i.e., even now, being condemned by men as a sinner for being false: "Whereas wickedness is fearful, it bears witness of its condemnation" (Wis 17:8), because sinners are condemned by the judgment of all. 139 The other inconvenience is that it lends support to the false accusation leveled against the apostles. For they preached that through the abounding grace of Christ the debt for an abundance of sins was paid, as is stated below: (5:20): "Where sin increased, grace abounded all the more." For this the apostles were blasphemed, as if preaching that men should do evil in order that good be obtained. This would follow, if man’s falsehood directly commended God’s grace and truth. Therefore, he says: and why not do evil by sinning and teaching falsehood, that good may come, i.e., that God’s truth and justice be commended, as some people slanderously charge us: "When slandered, we try to conciliate" (1 Cor 4:13) with saying by twisting our words: "Which the ignorant and unstable twit to their own destruction" (2 Pt 3:16). 270. He rejects these inconveniences when he says, Their condemnation is just, i.e., those who do evil that good may come. For just as it is not correct to deduce truth from falsity, so it is wrong to reach a good end through evil means: "Why does the way of the wicked prosper? Why do all who are treacherous thrive?" (Jer 12:1). Or their, namely, those who accuse us of this falsely, condemnation is just. For perverters of sacred doctrine are justly condemned: "If anyone adds to them, God will add to him the plagues described in this book" (Rev 22:18).
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Summary
Romans 3:1 presents a pivotal rhetorical question, anticipating and addressing the natural objection arising from Paul's preceding argument: If external markers like Jewish identity and physical circumcision do not guarantee righteousness or salvation, what then is the unique benefit or distinguishing advantage of being a Jew, or of the rite of circumcision itself? This verse serves as a crucial transition, allowing Paul to clarify the enduring value of God's covenant with Israel before further developing his doctrine of universal sin and salvation by faith.
Context
Literary Context
This verse immediately follows Paul's extensive argument in Romans 2 where he meticulously dismantles any perceived spiritual superiority based on mere outward adherence to the Law or the physical sign of circumcision. He has demonstrated that both Jews and Gentiles are accountable to God's righteous judgment, emphasizing that true righteousness is a matter of the heart, by the Spirit, not the letter (Romans 2:28-29). The rhetorical questions in this verse logically flow from this conclusion, as Paul anticipates the Jewish reader's probable confusion or objection to such a radical redefinition of their covenant identity. He sets the stage to explain that while external markers do not save, there was indeed a significant, God-given advantage to being Jewish, which he immediately clarifies in Romans 3:2.
Historical & Cultural Context
For centuries, Jewish identity was intrinsically linked to their status as God's chosen people, set apart by the covenant given to Abraham and sealed by circumcision (Genesis 17:9-14). The Law, the temple, and the rite of circumcision were central to their national and religious life, signifying their unique relationship with Yahweh. In the Greco-Roman world, Jewish communities maintained distinct cultural and religious practices, often facing both respect and ridicule. The idea that these cherished markers held no inherent salvific power would have been profoundly challenging to the deeply ingrained understanding of Jewish privilege and divine election. Paul, a Jew himself, understood this perspective intimately and sought to address it head-on, not to diminish Jewish heritage but to reorient its true significance within God's broader redemptive plan.
Key Themes
This verse introduces several critical themes that Paul will elaborate on throughout the Epistle. Primarily, it addresses the theme of Jewish Advantage, directly questioning if there remains any special status or privilege for the Jewish people in God's redemptive plan, given the universal scope of sin and judgment previously established. Secondly, it challenges the perceived spiritual benefit or saving power of the physical sign of the covenant, the Profit of Circumcision, forcing a re-evaluation of external religious rituals versus internal spiritual reality. Finally, this verse serves as a crucial Transition in Argument, allowing Paul to pivot from demonstrating universal sinfulness (Jew and Gentile alike, as seen in Romans 1:18-3:20) to clarifying the true, God-given advantages bestowed upon Israel before moving into the exposition of justification by faith in Romans 3:21-5:21.
Exposition and Analysis
Key Word Analysis
Meaning "superabundant (in quantity) or superior (in quality); by implication, excessive; neuter (as noun) preeminence." Paul is asking if there is any unique, exceptional, or superior benefit that the Jew possesses over the Gentile, especially in light of the previous argument that both are under sin. It speaks to a qualitative difference or a surplus of privilege.
Meaning "usefulness, i.e. benefit." This word emphasizes the practical gain or utility derived from something. Paul queries whether circumcision, as a physical rite, yields any tangible, spiritual benefit or gain that sets one apart in God's eyes. It probes the efficacy of the ritual itself.
Meaning "circumcision (the rite, the condition or the people, literally or figuratively)." This term refers to the physical act of circumcision, the sign of the Abrahamic covenant. In this context, it represents the entire system of external Jewish identity and adherence to the Law, which Paul has argued cannot justify.
Verse Breakdown
"What advantage then hath the Jew?"
Paul, through this rhetorical question, anticipates the natural objection from a Jewish perspective. Having just argued that outward Jewishness and the Law do not inherently confer righteousness or immunity from judgment, he now directly asks what, if anything, remains of the Jew's special status. The "then" (G3767, oûn) indicates a logical consequence or inference from the preceding argument, implying, "If what I've said is true, then what about the Jew?"
"or what profit [is there] of circumcision?"
This second part of the question specifically targets the most prominent physical sign of the covenant. If true circumcision is of the heart, by the Spirit (Romans 2:29), then what practical benefit or spiritual gain does the physical rite of circumcision offer? It challenges the efficacy of the ritual itself as a means of achieving a right standing with God.
Literary Devices
Romans 3:1 primarily employs a Rhetorical Question. Paul poses a question not to elicit information, but to make a point, to guide his audience's thinking, and to transition to a new phase of his argument. This device allows him to anticipate and address potential objections from his Jewish readers, demonstrating that he understands their perspective and is not dismissing their heritage outright. By asking "What advantage then hath the Jew?" and "or what profit [is there] of circumcision?", Paul creates a dramatic pause, inviting the reader to reflect on the implications of his previous statements before he provides his own answer in the subsequent verse. This also serves as a form of Anticipation, as Paul foresees the natural queries that would arise from his radical redefinition of righteousness and Jewish identity.
Theological and Thematic Connections
Romans 3:1 stands at a critical juncture in Paul's theological argument, serving as a bridge between his demonstration of universal human sinfulness and his exposition of God's righteousness revealed through faith in Christ. Theologically, it underscores the principle that God's covenant faithfulness to Israel, though real and enduring, was never intended to be a basis for salvation independent of genuine faith and obedience of the heart. The questions posed force a re-evaluation of external religious markers, rituals, and ethnic identity as primary sources of spiritual standing, redirecting focus towards God's sovereign purposes and the true nature of His covenant. Paul's answer in the subsequent verses will reveal that the primary advantage was indeed profound: being entrusted with the very oracles of God, a privilege that carried immense responsibility and served God's broader redemptive plan for all humanity.
Reflection and Application
This verse challenges believers today to critically examine the foundations of their confidence before God. Do we, like some in Paul's day, rely on our religious heritage, denominational affiliation, baptism, church attendance, or moral uprightness as the basis for our standing with God? Paul's rhetorical questions compel us to confront any presumption that external religious acts or identities inherently confer spiritual advantage or guarantee salvation. True advantage and profit in the spiritual realm come not from what we do or who we are by birth, but from God's gracious initiative and our humble, obedient response of faith. It reminds us that God's judgment is impartial, and His salvation is offered to all who believe, regardless of background. Our focus must shift from boasting in our own works or lineage to boasting in the Lord and His finished work.
Questions for Reflection
FAQ
What is the "advantage" Paul is referring to for the Jew?
Paul is anticipating the natural question that arises from his argument in Romans 2, where he states that outward Jewishness or circumcision does not guarantee righteousness. The "advantage" (Greek: perissós) refers to any unique or superior benefit that the Jewish people might possess. Paul answers this question directly in Romans 3:2, stating that the primary advantage is that "unto them were committed the oracles of God." This means God entrusted His divine revelations, His Law, His promises, and His redemptive plan first to Israel, a profound privilege and responsibility.
Christ-Centered Fulfillment
While Romans 3:1 initially addresses the Jewish advantage under the Old Covenant, its deeper Christ-centered fulfillment lies in reorienting the concept of "advantage" and "profit" from external markers to the person and work of Jesus Christ. The ultimate "advantage" for humanity is not found in a particular ethnicity or ritual, but in the saving grace offered through Christ's atoning sacrifice. Just as Paul argues that true circumcision is of the heart (Romans 2:29), so too is true spiritual "profit" found not in adherence to the Law, but in faith in the One who fulfilled the Law (Romans 10:4). Christ Himself is the embodiment of God's promises to Israel, and through Him, the blessings intended for Abraham's descendants are extended to all nations (Galatians 3:14). The New Covenant in Christ's blood provides the true and lasting "profit" of reconciliation with God and the gift of eternal life, accessible to all who believe, Jew and Gentile alike (John 3:16). Thus, the question of advantage is ultimately answered in Christ, who is "all, and in all" (Colossians 3:11).