9 What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:
but the scripture has shut up all things under sin, that the promise, on the principle of faith of Jesus Christ, should be given to those that believe.
Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.
who say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.
And the Pharisee who had invited him, seeing it, spoke with himself saying, This [person] if he were a prophet would have known who and what the woman is who touches him, for she is a sinner.
And he spoke also to some, who trusted in themselves that they were righteous and made nothing of all the rest [of men], this parable: Two men went up into the temple to pray; the one a Pharisee, and the other a tax-gatherer. The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer. I fast twice in the week, I tithe everything I gain. And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner. I say unto you, This [man] went down to his house justified rather than that [other]. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.
But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference; for all have sinned, and come short of the glory of God;
For God hath shut up together all in unbelief, in order that he might shew mercy to all.
For who makes thee to differ? and what hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving?
What is it then? I will pray with the spirit, but I will pray also with the understanding; I will sing with the spirit, but I will sing also with the understanding.
For as many as are on the principle of works of law are under curse. For it is written, Cursed is every one who does not continue in all things which [are] written in the book of the law to do them;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 3
Commentary on Romans 3 Matthew Henry Commentary
Chapter 3
The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter,
The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.
Rom 3:1-18
Rom 3:19-31
From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from ch. 1:17, and which he lays down (v. 28) as the summary of his discourse, with a quod erat demonstrandu-hich was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. If we had never sinned, our obedience to the law would have been our righteousness: "Do this, and live.' But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their obedience to the moral law that the Pharisees looked for justification, Lu. 18:11. Now there are two things from which the apostle here argues: the guiltiness of man, to prove that we cannot be justified by the works of the law, and the glory of God, to prove that we must be justified by faith.