9 What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,
but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing.
And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
Who are saying, `Keep to thyself, come not nigh to me, For I have declared thee unholy.' These `are' a smoke in Mine anger, A fire burning all the day.
And the Pharisee who did call him, having seen, spake within himself, saying, `This one, if he were a prophet, would have known who and of what kind `is' the woman who doth touch him, that she is a sinner.'
And he spake also unto certain who have been trusting in themselves that they were righteous, and have been despising the rest, this simile: `Two men went up to the temple to pray, the one a Pharisee, and the other a tax-gatherer; the Pharisee having stood by himself, thus prayed: God, I thank Thee that I am not as the rest of men, rapacious, unrighteous, adulterers, or even as this tax-gatherer; I fast twice in the week, I give tithes of all things -- as many as I possess. `And the tax-gatherer, having stood afar off, would not even the eyes lift up to the heaven, but was smiting on his breast, saying, God be propitious to me -- the sinner! I say to you, this one went down declared righteous, to his house, rather than that one: for every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)
and the righteousness of God `is' through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, for all did sin, and are come short of the glory of God --
for God did shut up together the whole to unbelief, that to the whole He might do kindness.
for who doth make thee to differ? and what hast thou, that thou didst not receive? and if thou didst also receive, why dost thou glory as not having received?
What then is it? I will pray with the spirit, and I will pray also with the understanding; I will sing psalms with the spirit, and I will sing psalms also with the understanding;
for as many as are of works of law are under a curse, for it hath been written, `Cursed `is' every one who is not remaining in all things that have been 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.