Matthew Henry Commentary Romans 3
Matthew Henry Commentary
Romans 3
Matthew Henry Commentary
Romans 3
"What advantage then hath the Jew? or what is the profit of circumcision? Much every way: first of all, that they were intrusted with the oracles of God. For what if some were without faith? shall their want of faith make of none effect the faithfulness of God? God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment. But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) God forbid: for then how shall God judge the world? But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just." — Romans 3:1-8 (ASV)
The law could not save them in their sins, nor from their sins, yet it gave the Jews advantages for obtaining salvation. Their prescribed ordinances, education in the knowledge of the true God and His service, and many favors shown to the children of Abraham, all were means of grace, and undoubtedly were made useful for 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 who profess faith, cannot nullify His faithfulness. He will fulfill His promises to His people and bring His threatened vengeance upon unbelievers. God's judging the world should forever silence all doubts and objections concerning His justice.
The wickedness and obstinate unbelief of the Jews proved humanity's need for the righteousness of God by faith, and also His justice in punishing sin. The saying, Let us do evil, that good may come, is more often in the heart than in the mouth of sinners, for few justify themselves in their wicked ways in this manner. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, on the hope, or even assurance, that God may thereby glorify Himself.
If any speak and act in this way, their condemnation is just.
"What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; as it is written, There is none righteous, no, not one; There is none that understandeth, There is none that seeketh after God; They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one: Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood; Destruction and misery are in their ways; And the way of peace have they not known: There is no fear of God before their eyes." — Romans 3:9-18 (ASV)
It is shown here again that all humankind are under the guilt of sin as a burden; and under the government and dominion of sin, enslaved by it to do evil. This is made clear by several passages of Scripture from the Old Testament, which describe the corrupt and depraved state of all people, until grace restrains or changes 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 there is no fear of God, no good is to be expected.
"Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for through the law [cometh] the knowledge of sin." — Romans 3:19-20 (ASV)
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 forever stop any justification by our own works.
"But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth [to be] a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, [I say], of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus." — Romans 3:21-26 (ASV)
Must guilty humanity remain under wrath? Is the wound forever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God—righteousness of His ordaining, providing, and accepting. It is by that faith which has Jesus Christ as its object—an anointed Savior, for that is what "Jesus Christ" signifies.
Justifying faith regards Christ as a Savior, in all His three anointed offices—as Prophet, Priest, and King—trusting in Him, accepting Him, and clinging to Him. In all these, Jews and Gentiles are equally welcome to God through Christ. There is no difference; His righteousness is upon all who believe—not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favors.
It comes freely to us, but Christ bought it and paid the price. And faith has special regard for the blood of Christ, as that which made the atonement. God, in all this, declares His righteousness. It is plain that He hates sin, when nothing less than the blood of Christ would satisfy for it.
And it would not agree with His justice to demand the debt when the Surety has paid it, and He has accepted that payment in full satisfaction.
"Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God [the God] of Jews only? is he not [the God] of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. Do we then make the law of none effect through faith? God forbid: nay, we establish the law." — Romans 3:27-31 (ASV)
God wills that the great work of the justification and salvation of sinners be carried on from first to last in such a way as to exclude boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith forever excludes boasting.
Yet believers are not left to be lawless; faith is a law, it is a working grace wherever it is genuine. By faith—which in this context is not an act of obedience or a good work, but rather forms the relationship between Christ and the sinner—it becomes fitting that the believer should be pardoned and justified for the Savior's sake. Consequently, the unbeliever, who is not united or related to Him in this way, remains under condemnation.
The law is still of use to convince us of what is past, and to direct us for the future. Though we cannot be saved by it as a covenant, yet we acknowledge and submit to it as a rule in the hand of the Mediator.
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