Chapter 3

1 The Jews’ prerogative: 3 which they have not lost: 9 howbeit the law convinceth them also of sin: 20 therefore no flesh is justified by the law, 28 but all, without difference, by faith only: 31 and yet the law is not abolished.

1. What advantage? Literally, “What surplus?” What special privilege or advantage does the Jew have over the Gentile? Since a real Jew is one inwardly, what is the advantage of belonging to the chosen race? Since an uncircumcised Gentile who fulfills the requirements of the law is regarded as if he were actually circumcised (ch. 2:26), what is the use of being circumcised at all? A Christian might ask in a similar way, If baptism and church membership in and of themselves bring no special advantage (see on ch. 2:29), what is the use of being baptized and joining the church at all?

2. Chiefly. Or, “first of all.” Paul mentions only one advantage in this passage, and does not go on to enumerate others. He answers the question more fully in ch. 9:4, 5.

Unto them were committed. Or, “they were entrusted with” the oracles (see below).

Oracles. Gr. logia, literally, “brief sayings.” The word occurs only four times in the NT (see Acts 7:38; Heb. 5:12; 1 Peter 4:11). In this context Paul evidently uses it to denote the OT Scriptures, though he may have been referring in particular to God’s promises and commands to His people Israel. The first advantage the Jews enjoyed was that they had been entrusted with the direct revelation of God concerning the divine will for man. This was a great honor and privilege and carried with it a corresponding obligation to share this divine revelation with the rest of the world (see Deut. 4:6–8). Had the Jews recognized and appreciated the privilege and responsibility with which they had been entrusted, God could have worked through them for the salvation of the world (see Vol. IV, p. 26).

3. Did not believe. Or, “were without faith,” or “were unfaithful.” There is a basic similarity between the Greek words usually translated “believe,” “belief,” and “faith” in the KJV. “Believe” is pisteuo. “Belief” is pistis. “Faith” is also from pistis. “Not believe” is apisteoµ. “Unbelief” is apistia.

The reference is doubtless to the lack of belief and faith in God’s revelation and especially to the lack of faith in Jesus, the promised Saviour. There is perhaps a reference to the general unfaithfulness among the Jews, their failure to live up to the knowledge and instruction with which they had been entrusted. Paul does not say that all Jews were faithless or unfaithful. “Some of the branches were broken off” (see on ch. 11:17). However, “some” (tines) may represent the great majority (cf. Heb. 3:16).

Unbelief. Or, “lack of faith.”

Make … without effect. Gr. katargeoµ, “to make null and void.” This word occurs frequently in Paul’s epistles and is variously rendered in the KJV as “make void” (Rom. 3:31), “bring to nought” (1 Cor. 1:28), “put away” (1 Cor. 13:11), “abolished” (Eph. 2:15), “ceased” (Gal. 5:11), etc. The basic meaning is “to make idle.” The failures of the Jews do not imply that God failed to keep His promises to them. The promise of salvation is still valid, but always and only to those who have faith (Rom. 1:16). In our time some may be tempted to regard the long delay in the return of Christ as a failure on God’s part to fulfill His promises to His people. But the promises of God are conditional (see on Eze. 12:27). It is our own sin and lack of faith that have made it impossible for God to fulfill His promise of a soon return. The same sins that shut out ancient Israel from the land of Canaan have delayed the entrance of modern Israel into the heavenly Canaan. “In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years” (Ev 696). See Vol. IV, pp. 30–34.

The faith of God. Or, “the faithfulness of God,” that is, God’s fidelity to His promises. On the faithfulness of God see 2 Tim. 2:13; Heb. 10:23; 11:11; 1 John 1:9.

4. God forbid. Gr. meµ genoito, literally, “May it not come to pass.” Paul uses this expression 14 times, always to indicate a feeling of strong aversion. The corresponding Hebrew expression is chalilah, literally, “a profane, abominable, unthinkable thing” (see on 1 Sam. 20:2).

Let God be true. Or, “let God continue to be true,” or “let God be found true,” or, “let God prove true.” Even though men have proved false to their trust, let God be seen and acknowledged to be true (see 2 Tim. 2:13).

Every man a liar. The words of Ps. 116:11 in the LXX.

As it is written. The quotation is taken from the LXX of Ps. 51:4. In this psalm David expressed the depth of his repentance for his sin with Bath-sheba and acknowledged that God was just in the condemnation and punishment of the sin. Paul appeals to these words of David in support of his argument in v. 3 that the unfaithfulness of men has by no means nullified the faithfulness of God, but rather has only served to establish God’s righteousness.

Justified. Or, “acknowledged righteous,” or “declared righteous.” This is the only meaning of the word that could be applied to the all-righteous God.

Overcome. Or, “prevail.” The Greek word was sometimes used with reference to court trials.

Art judged. Or, “go to law” (see 1 Cor. 6:1, 6, where the same Greek term is thus translated). Paul may here be referring to the central issue in the great controversy between good and evil. God’s character and justice have been, as it were, on trial before men and the whole universe (see Rom. 3:25, 26).

5. Commend. Gr. sunisteµmi. This word and its related forms are used in the NT with two shades of meaning: (1) “to commend” (2 Cor. 12:11), and (2) “to establish,” “to prove” (Rom. 5:8; Gal. 2:18, translated “make”). The latter sense probably applies in this passage. Paul is preparing to meet the objection that if the sin of man tends only to commend and establish the righteousness of God, why should that sin be punished?

Righteousness of God. See on ch. 1:17. In this context it would seem that Paul is emphasizing primarily the perfection of the divine character.

What shall we say? A common expression in Paul’s writings (chs. 4:1; 6:1; etc.).

Is God unrighteous? In the Greek the form of this question implies that the answer must be negative.

Who taketh vengeance. Literally, “who brings on the wrath,” that is, who brings on the divine displeasure against sin (see on ch. 1:18).

I speak as a man. Compare Rom. 6:19; Gal. 3:17. Paul’s sense of reverence seemed to call for an apology for his outspoken analogy between things human and divine.

6. God forbid. See on v. 4.

How shall God judge? That God will judge the world is assumed as needing no proof. Certainly Paul would not need to persuade Jews of this fundamental truth (see, for example, Eccl. 12:14). Therefore, since it is generally agreed that God will be the judge of the world, the conclusion suggested in v. 5, that He is unjust in punishing sin, must be rejected. For if it is unjust for God to condemn and punish sin because sin has indirectly served to establish His righteousness, how can He judge at all?

7. The truth of God. That is, God’s truthfulness, or veracity, His fidelity to His promises.

Hath more abounded. God’s truthfulness could not be increased, but it may abound more to His glory by being more fully manifested.

My lie. That is, my falsehood, my unfaithfulness, to the claims of God and conscience, my virtual denial of the truth of God’s promises, especially by my rejection of His offer of salvation through Christ. Paul repeats the contrast of v. 4, but this time, perhaps for the sake of argument, he speaks as though he himself were raising the objection (cf. 1 Cor. 4:6).

Judged. Or, “condemned” (see on ch. 2:1). If my unbelief and falsehood serve to reveal the truthfulness of God, why am I still being condemned as a sinner? How can an act that tends to promote the glory of God be regarded as evil? And if this objection be valid, why should we not continue in sin so that more good may result? Paul does not stop to explain the obvious fallacy of such reasoning, so destructive of all morality. It is self-evident that the sinner deserves no credit for the good that, contrary to his intentions, comes out of his sin.

8. We be slanderously reported. Literally, “we are blasphemed.” The false report was a gross misrepresentation of Paul’s faith and doctrine, and yet it was “affirmed” that the apostle had said such things. The charge that Paul, and Christians generally, were guilty of teaching such error was apparently an inference drawn from such teachings as that a man is justified by faith and not by works of law (ch. 3:20, 28) and that “where sin abounded, grace did much more abound” (ch. 5:20). The full refutation of this charge is presented in ch. 6.

Damnation. That is, condemnation or judgment. It is not clear whether the last clause refers to the slanderers just mentioned or to those who would dare to say, “Let us do evil, that good may come,” or to those who speak and act according to such a pernicious principle. The latter interpretation seems to fit the context better, for Paul’s allusion to the slanderers is only incidental to his main purpose in vs. 5–8, that of cutting off from the Jews every possible claim of exemption from God’s judgment.

9. What then? The query expresses a transition in Paul’s argument. Here it refers back to vs. 1 and 2.

Are we better than they? Gr. proechometha, which some have rendered, “Are we worse than they?” However, the context seems to be against such a translation. Paul has already declared in v. 2 that the Jews had important advantages over the Gentiles. Nevertheless greater privilege involves greater responsibility, and in that sense it is true that the enlightened Jews merit more severe punishment than the unenlightened Gentiles (Luke 12:47, 48). The rest of the verse makes it clear that, regardless of advantage or disadvantage, Jews and Gentiles alike are all under sin and in need of justification.

No, in no wise. That is, not at all, not in the least.

Before proved. Better, “already charged.” The charge was made against the Gentiles in ch. 1:18–32 and against the Jews in ch. 2:1–29.

Gentiles. Literally, “Greeks,” meaning, however, Gentiles (see on ch. 1:16).

Under sin. That is, under the power, or control, of sin. The expression denotes subjection to sin as a power that rules in the life of all men in their natural state, unrenewed by the grace of God (see Rom. 7:14; Gal. 3:22).

10. As it is written. Paul now turns to the Scriptures to prove his charge of universal sinfulness, which he has already made on other grounds. This Biblical evidence particularly emphasizes that even the chosen people share in the universal need for righteousness. The following series of quotations is drawn from Ps. 14:1–3 or 53:1–3; 5:9; 140:3; 10:7; Isa. 59:7; Ps. 36:1. The texts agree largely with the LXX, though with some variations. Paul does not specify where any of these passages may be found, evidently assuming that his Jewish readers were well versed in the OT Scriptures. He uses similarly compounded quotations in Rom. 9:25–28; 11:26, 27, 34, 35; 12:19, 20; 2 Cor. 6:16–18.

There is none righteous. From Ps. 14:1 or 53:1. Instead of “doeth good,” Paul uses the term “righteous,” thus giving the same sense but in a form that fits more readily into his whole argument on righteousness by faith. This sentence is a summary of all that follows.

11. None that understandeth. From Ps. 14:2. In abridging the passage, Paul rightly expresses the negative sense implied in the original. The universal lack of understanding is due to the darkening and perversion of the intellect because of sin (Rom. 1:31). The things of God have become foolishness to unregenerate man (1 Cor. 2:14; cf. Eph. 4:18). The psalm from which Paul is quoting begins with the declaration, “The fool hath said in his heart, There is no God” (Ps. 14:1).

Seeketh after. Literally, “seeks out,” that is, searches for. There is no spiritual desire or effort to know God (cf. ch. 1:28).

12. Out of the way. A citation from Ps. 14:3 agreeing exactly with the LXX (where it appears as Ps. 13:3; see Vol. III, p. 627).

Become unprofitable. The equivalent Hebrew expression in the psalm quoted means “to be corrupt” (see on Ps. 14:3). The Greek means “to become useless.”

Good. Gr. chreµstoteµs. In the NT this word occurs only in Paul’s writings. It is translated “kindness” in Eph. 2:7; Col. 3:12, and “gentleness” Gal. 5:22, where it is listed among the fruits of the Spirit. The word may be defined as a kindly disposition toward one’s neighbor. When men have no desire to know God, and their understanding has become darkened, they do not have this kindly disposition (see Rom. 1:28–31).

No, not one. It might be objected that the Bible and history record the lives of many noble men and women who have lived righteously, in the fear of the Lord. After this statement the psalmist himself refers to “the generation of the righteous” (Ps. 14:5). Paul’s own disciple and companion, Luke (see on Acts 16:10), does not hesitate to say that Zacharias and Elisabeth were “both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). But “the generation of the righteous” would be quick to agree with Paul that “all have sinned” (Rom. 3:23) and that they constitute no exception to his description of general sinfulness. They would be the first to acknowledge that they once were under the dominion of sin and that the righteousness they now enjoy has come from God through faith.

13. Open sepulchre. As the open grave will soon be filled with death and corruption, so the throat of the wicked, opened for speech, is filled with corrupt and deadly falsehood. Compare Jer. 5:16, where the quiver of the Chaldeans is also called an open sepulcher. Some explain the figure to mean that their speech is like the odor of a newly opened tomb (see John 11:39).

Have used deceit. Literally, “were deceiving.” The tense denotes perseverance in the practice of deceit. The Hebrew of Ps. 5:9 means literally, “they made their tongues smooth,” that is, they used smooth, flattering words.

Poison of asps. This part of the verse is identical with the LXX of Ps. 140:3. The poison of falsehood is as deadly as a serpent’s venom.

14. Whose mouth. See Ps. 10:7. “Throat,” “tongue,” “lips” (Rom. 3:13), may be considered as the successive stages by which speech is produced. “Mouth” sums up all in one.

15. Their feet. Verses 15–17 are an abridged quotation from Isa. 59:7, 8, where the prophet is depicting the character of the Jewish nation in his time.

18. No fear of God. A quotation from Ps. 36:1. Paul began this series of quotations with a general statement about the sinfulness of all men. He then referred to some of the various manifestations of sin. Finally he quotes a statement as to the origin of sin. Wickedness springs from a lack of reverence for God. Where there is no regard or reverence for the character, authority, and honor of God, there is no restraint from evil (see also Rom. 1:32).

These quotations from the OT have served to support Paul’s contention that the Jews are far from being exempt from the universal sinfulness of man. In view of these descriptions of the condition of the Jewish people, a Jew certainly could not hope to be saved simply because he was a Jew. And if such was the character of the chosen people, with all their privileges and advantages, what must have been the condition of the less enlightened heathen? It is thus not difficult to believe the terrible description of the pagan world in ch. 1. Indeed, the whole world is involved in sin, and all its inhabitants are polluted, ruined, and helpless. The ruin could well lead one to hopeless despondency were it not that the God of mercy has pitied us in our low estate and has devised a plan by which lost, fallen man may be exalted to “glory and honour and immortality” (ch. 2:7).

19. We know. A common expression with Paul, in reference to something generally conceded (see on ch. 2:2; see chs. 7:14; 8:22; etc.).

The law. The article is present also in the Greek (see on ch. 2:12). The reference is generally understood to be to the OT Scriptures, from which Paul has drawn the previous quotations. The OT was divided into three collections of books, the Law, the Prophets, and the Psalms, or Writings (see Vol. I, p. 37). But the full title as it appears in Luke 24:44 was rarely used, and all three divisions might be referred to as the law and the prophets (Rom. 3:21; cf. Matt. 5:17; 22:40; etc.), or simply the law (see on John 10:34). In order to bring home more directly to the Jews the evidence of the Scriptures, and to prevent any attempt on their part to shift the reference from themselves to the Gentiles, Paul calls attention to the fact that the OT, from which he has been quoting, speaks especially to those to whom it was given. The Jews acknowledged the divine inspiration of the OT, which denounced so specifically the sins of the Jewish nation. Therefore they could hardly evade Paul’s conclusion that they should rightfully be regarded as sharing with the Gentiles in the universal guilt of man.

Saith, it saith. The first “saith” is the translation of the Gr. legoµ, which here highlights the subject matter of what is spoken. The second “saith” is the translation of the Gr. laleoµ, which refers to the expression of the law. The first word is applicable particularly to the matter contained in the law, whereas the second refers especially to its proclamation. This distinction between the two words is illustrated in the translation, “all that the law says is addressed to those who are subject to the law.”

Under the law. Literally, “in the law”; that is, subject to the authority of the law (see ch. 2:12).

May be stopped. In view of the evidence presented, men have no excuse to offer (Rom. 2:1; cf. Ps. 63:11).

All the world. Jews and Gentiles together. Paul has already declared the accountability of the heathen in ch. 1:20, 32.

Guilty. Gr. hupodikos, a word occurring only here in the NT and not found in the LXX. In classical Greek it means “liable to prosecution,” and may be followed by a reference to the violated law or to the injured party or rightful prosecutor. The passage may here be rendered, “become accountable to God,” or “become answerable to God.” God is thus represented as having a controversy with sinners (see Jer. 25:31). Paul may be speaking here of God as not only the injured party but also as the judge (Rom. 2:5, 6, 16).

20. Therefore. Rather, “because.” What follows introduces the reason why every mouth will be stopped and all the world be held accountable to God (v. 19).

By the deeds of the law. Literally, “out of works of law,” that is, works prescribed by law. In the Greek, “law” stands without the article (see on ch. 2:12). Paul is stating a general truth that is applicable to Gentiles and Jews alike. Righteousness by works of law has been the basis of every false religious system and had become the principle even of the Jewish religion (DA 35, 36). But works performed in obedience to any law, whether that law be made known by reason, conscience, or revelation, cannot justify a sinner before God (Gal. 3:21). Paul has already shown that the Gentiles have violated the law revealed to them in nature and conscience (Rom. 1). Likewise he has proved that the Jews have violated the law revealed to them in the OT and particularly in the Ten Commandments (ch. 2). Jew and Gentile alike are in need of justification. But the law has no power to justify. It can only expose the sinfulness of sin in its true colors. Justification can be obtained in only one way.

There is no contradiction between the statement in ch. 2:13, “the doers of the law shall be justified,” and this passage, “by the deeds of the law there shall no flesh be justified.” The former emphasizes the fact that only those will be justified who so completely commit themselves to God that they are willing to do whatever He commands—thus not being merely “hearers of law.” The latter emphasizes the equally true fact that good works of obedience can never purchase salvation. They can, at best, be but evidence of the faith by which justification is received.

No flesh. That is, no man, no human being. Paul is doubtless alluding to Ps. 143:2.

Be justified. Gr. dikaiooµ, “to set right,” “to regard as righteous,” “to declare righteous,” “to treat as being righteous,” “to present as righteous.” The word occurs 39 times in the NT, 27 of these being in the writings of Paul: The significance of dikaiooµ is somewhat obscured by the translation “to justify.” In the Greek dikaiooµ, “to justify,” dikaios, “righteous,” dikaiosuneµ, “righteousness,” are all built on the same root and the relationship between the three is clearly seen.

As used in the NT with reference to human beings, justification indicates the act by which a person is brought into a right state in relation to God. By this act God acquits a man who has been guilty of wrongdoing or treats as righteous someone who has been unrighteous. It means the cancellation of charges standing against the believer in the heavenly court. “If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous” (SC 62; see on chs. 3:28; 4:25; 5:1).

By the law. Literally, “through law.” There is no article in the Greek (see on ch. 2:12).

Knowledge. Gr. epignoµsis, a term meaning clear and exact knowledge (see Rom. 1:28; 10:2; Eph. 4:13), not the ordinary word for knowledge (gnoµsis). The law is the standard of right, and whatever fails to comply with the law is sin, for sin is lawlessness, disobedience to law (1 John 3:4). The more one becomes acquainted with the standard, the more one’s consciousness and sense of sin is increased. That is why no one can be justified by works of law. As far as justification is concerned the law has done all that it can accomplish when the sinner has been led to exclaim, “O wretched man that I am! who shall deliver me from the body of this death?” (see on Rom. 7:24). Law holds the mirror up to guilt, but cannot remove it.

This verse, along with Paul’s statement that the law is to bring us to Christ (Gal. 3:24), clearly shows the relation between the law and the gospel. The gospel has by no means obviated the necessary function of law. The doctrine of righteousness by faith “presents the law and the gospel, binding up the two in a perfect whole” (TM 94).

21. But now. This may be understood either in its temporal sense, “at the present time,” or in its logical sense, “in this state of the case.” For its use with the latter meaning compare Rom. 7:17; 1 Cor. 13:13. Paul has shown the universal need of righteousness (Rom. 1:18 to 3:20) and now turns from the negative to the positive side of the theme proposed in ch. 1:17.

The righteousness of God. See on ch. 1:17. In contrast with the universal sinfulness of man and his futile attempts to gain righteousness by works of law, Paul proceeds to describe the righteousness of God, a righteousness that God is ready to bestow on all who have faith in Jesus Christ.

Without the law. Literally, “apart from law.” There is no article in the Greek (see on ch. 2:12). These words stand in contrast with “by the deeds of the law” in ch. 3:20. They emphasize that God’s righteousness has been disclosed without any reference to law. That is, the righteousness of God has been manifested quite apart from the whole principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness.

Is manifested. Literally, “has been manifested.” The word may imply that what has now been manifested had previously been hidden (see Rom. 16:25, 26; Col. 1:26). Although the righteousness of God had been revealed to a certain extent in the OT, the full manifestation of His righteousness has come in the person of Christ (see PP 373).

Being witnessed. That is, being borne witness to, being attested.

The law and the prophets. That is, the OT Scriptures (see on v. 19). In the Greek the article appears with “law” (see on ch. 2:12). There is no contradiction between the OT and NT. Although this manifestation of God’s righteousness is apart from law, it is not in any opposition to the law and the prophets. On the contrary, it was anticipated by them (see John 5:39). The OT is in substance prophetic of the righteousness to be revealed in Christ and received by faith, as recorded in the NT (see Acts 10:43; 1 Peter 10, 11). Paul has already quoted Hab. 2:4, “The just shall live by faith” (Rom. 1:17). Throughout the epistle, Paul constantly refers to the OT for confirmation of his thesis that righteousness is by faith (see chs. 4; 10:6, 11). The central purpose of the ceremonial law was to teach that a man could be justified, not by obedience to the moral law, but by faith in the coming Redeemer (see PP 367).

22. By faith of Jesus Christ. Or, “by faith in Jesus Christ.” The Greek may be understood either way. In Mark 11:22, where the Greek reads literally, “have faith of God,” the KJV reads, “have faith in God.” Likewise, the literal “faith of his name” is translated “faith in his name” (Acts 3:16). The literal “the one out of faith of Jesus” is translated “him which believeth in Jesus” (Rom. 3:26). The saints are those who keep the commandments of God and have faith in Jesus (see Rev. 14:12; TM 58).

Some have preferred to understand “faith of Jesus” as here meaning the faith that Jesus Himself exercised, His faithfulness, the holy life He lived, and the perfect character He developed, which is given as a free gift to all who receive Him (see DA 762). Compare “the faithfulness of God” (see on Rom. 3:3). Furthermore, His “faith” would include His faithfulness in His voluntary vicarious death (see Rom. 3:25, 26; cf. Phil. 2:8).

In any transaction of justification, both of these aspects are operative. The “faith of Jesus” is that which makes it possible for God to be “just, and the justifier of him which believeth in Jesus” (Rom. 3:26). “Faith in Jesus” is the channel through which the individual comes into possession of the blessings of justification (see EGW Supplementary Material on ch. 4:3–5).

However, righteousness is not received as a reward for our faith in Christ, but rather faith is the means of appropriating righteousness. When in love and gratitude the believer in Jesus commits himself without reservation to the mercy and will of God, the righteousness of justification is imputed to him. And as he continues daily in this experience of trust, surrender, and fellowship, his faith increases, enabling him to receive more and more of the imparted righteousness of sanctification.

Faith is as it were the hand that the sinner stretches forth to receive the “free gift” of God’s mercy (ch. 5:15). This gift God is ever waiting and willing to bestow upon us, not as a reward for anything we may do, but simply because of His own infinite love. The gift is ours to receive, and it is received “through faith.”

And upon all. Textual evidence is divided (cf. p. 10) as to whether these words were part of the original manuscript. Their omission does not materially affect the sense.

Believe. Or, “have faith” (see on v. 3).

No difference. Or, “no distinction.” Gentiles and Jews are all included in the same method of salvation. The reason no distinction is made between them is that there is no difference in their need (v. 23).

23. All have sinned. Literally, “all sinned.” Adam’s sin marred the divine image in man (see on ch. 5:12; cf. GW 80), and ever since man’s fall, all of Adam’s descendants have continued to fall short and be destitute of the image and glory of God (see below under “glory”). Paul is urging Jews and Gentiles alike to recognize the vital fact that all the evidence of experience and history clearly proves that fallen man, with his depraved nature, is wholly incapable of fulfilling the requirements of God’s law and of establishing his own righteousness. The only possible way to obtain righteousness is by faith in Jesus Christ. By this experience of faith men are once again brought into a right relation with God (ch. 3:24), new hearts are created within them, and they are thus enabled by faith to live once again in obedience to God’s law (see on ch. 5:1).

Come short. Gr. hustereoµ, used elsewhere with the meaning “to suffer need” (Phil. 4:12), “to be destitute” (Heb. 11:37), “to be in want” (Luke 15:14). In the account of the marriage feast at Cana, hustereo is used to report that the supply of wine had failed (John 2:3). The Greek indicates that sinners still continue to fall short. Moreover, the particular form of the verb may express not only the fact of falling short but also the awareness of the lack. If such is the case here, the verb could be translated “consciously continue to fall short.” This sense of loss has led men everywhere to attempt to establish their own righteousness by works of law.

Glory. Gr.doxa. In the Bible doxa seems to have two main and somewhat different usages, though both are based upon the original meaning, in classical Greek, of “opinion,” “notion,” “repute.” It is often used to signify “honor,” “fame,” “recognition” (John 5:44; 7:18; etc.). In this sense it is opposed to “dishonor” (1 Cor. 11:14, 15; 15:43; 2 Cor. 6:8). In this sense it is sought (John 5:44; 7:18; 1 Thess. 2:6), received (John 5:41, 44), given (Luke 17:18; John 9:24), ascribed to God (Luke 2:14; Rev. 1:6).

If this is Paul’s usage of the term here in Rom. 3:23, then “the glory of God” means the honor, praise, or approbation that God bestows and from which men have fallen short. Since Paul is dealing in this passage with man’s standing before God, and refers in the next verse to justification, the only means by which a man may be restored to the approval and approbation of God, this sense of the term “glory” may be appropriate in this context.

On the other hand, “glory” is also used in the Bible to signify “brightness” “glorious appearance which attracts the eye” (see Matt. 4:8; Luke 12:27; Acts 22:11). It is sometimes used in a sense parallel with “image,” “likeness,” “form,” “appearance” (see Rom. 1:23; cf. the LXX of Num. 12:8, which has doxa for “similitude”). The glory revealed to Moses (Ex. 33:18, 22) was the character of God—goodness, mercy, forgiveness (see GW 417). This glory may also be reflected in those of God’s creatures who are capable of knowing and loving and growing like their Maker. Thus Paul speaks of man as “the image and glory of God” (1 Cor. 11:7), doubtless because he is capable of receiving and reflecting God’s glory. The complete revelation of the glory and perfection of God is “the glory of God in the face of Jesus Christ” (2 Cor. 4:6).

As this glory of God revealed in Christ shines forth from the gospel into the heart and mind of the believer, it transforms him into “light in the Lord” (Eph. 5:8). Thus “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory” (2 Cor. 3:18). The hope and aspiration of the Christian is more and more fully to participate in the glory of God (see Rom. 5:2; 1 Thess. 2:12; 2 Thess. 2:14).

If “the glory of God” be understood more in this latter sense, to “come short of the glory of God” would mean to have come short of the perfection of God, to have lost His image, and to have become destitute of His likeness.

Perhaps these two interpretations are not mutually exclusive, and both make good sense in this verse.

24. Being justified. Since men have nothing by which they may set themselves right with God, justification must come as a free gift. Only when in all humility a man is prepared to acknowledge that he is destitute of the glory of God and that he has nothing in himself that would commend him to God is he enabled by faith to accept justification as a free gift.

Freely. Gr. doµrean, “freely, as a gift.” Compare the use of the word in Matt. 10:8; 2 Cor. 11:7; Rev. 21:6; 22:17.

Grace. Gr.charis, occurring some 150 times in the NT. Paul made more use of this significant term than any other NT writer, there being some 100 occurrences in his epistles. His close associate, Luke, used the word about 25 times in Luke and Acts, these two men thereby accounting for about five sixths of all the NT occurrences. “Grace” was by no means a new word invented by the apostles; the term was widely used in a variety of associated meanings in the LXX and in classical and later Greek literature. However, the NT often seems to attach a special significance to “grace” that is not found fully elsewhere.

Primarily “grace” means “that which gives joy or pleasure,” thus conveying the ideas of beauty, gracefulness, loveliness, something that delights the beholder. Compare “grace is poured into thy lips” (Ps. 45:2, LXX; cf. Prov. 1:9; 3:22). The same idea is present in some of the NT occurrences. When Jesus spoke in Nazareth, His hearers “wondered at the gracious words [literally, “the words of grace”] which proceeded out of his mouth” (Luke 4:22). Paul counseled the believers at Colossae that their speech should “be alway with grace” (Col. 4:6).

“Grace” also carried the idea of a beautiful or agreeable sentiment felt or expressed toward another, such as kindness, favor, good will. Joseph found “favour,” literally, “grace,” in the sight of Pharaoh (Acts 7:10; cf. v. 46). As the disciples preached they had “favour,” literally, “grace,” with all the people (Acts 2:47). While Jesus was a boy “the grace of God was upon him” (Luke 2:40). Certainly the definition, “unmerited favor,” that is often assigned to the word is unsuitable here. “Grace” should be understood in the sense of Luke 2:52, “in favour with God and man,” literally, “in grace with God and man.”

As an expression of the sentiment of good will, “grace” was also used of thankfulness. Thus, “Doth he thank that servant?” (Luke 17:9) is, literally, “Does he have grace toward the servant?” “Grace” is frequently used in this sense in the expression “thanks be to God,” literally, “grace be to God” (1 Cor. 15:57; 2 Cor. 8:16; cf. Rom. 6:17; 2 Cor. 2:14; 9:15). Certainly this is not “unmerited favor” offered by mortals to God.

As a substantial expression of good will, “grace” was also used of a gift, a favor done, a boon. The Jews came to Festus and desired “favour,” literally, “grace,” against Paul (Acts 25:3). Paul speaks of the gift that the churches had gathered for the poor at Jerusalem as, literally, “the grace” (1 Cor. 16:3; cf. 2 Cor. 8:4, 6, 7, 19).

None of the above usages is different from those found in other Greek literature. The distinctive meaning attached to the term “grace” in the NT, and especially in the writings of Paul, is that of the abundant, saving love of God toward sinners as revealed in Jesus Christ. Obviously, since all men have sinned and are destitute of the glory of God (Rom. 3:23), such favor and loving-kindness on God’s part are wholly undeserved and unmerited by sinful man. Men have lived in hatred and rebellion against God (ch. 1:21, 30, 32), have perverted His truth (vs. 18, 25), have preferred to worship beasts and reptiles (v. 23), have defiled His image in their own bodies (vs. 24–27), have blasphemed His name (ch. 2:24), and have even despised God for His patience and forbearance (v. 4). Finally, they murdered His Son, sent to save them (Acts 7:52). Yet through it all God has continued to regard man with love and kindness, that the revelation of His goodness may lead men to repentance (Rom. 2:4).

This is the grace of God in its peculiar NT sense. It is not merely God’s favor toward those who might merit His approval, it is His unlimited, all-inclusive, transforming love toward sinful men and women; and the good news of this grace, as revealed in Jesus Christ, is “the power of God unto salvation” (ch. 1:16). It is not merely God’s mercy and willingness to forgive, it is an active, energizing, transforming power to save. Thus it may fill a person (John 1:14), it may be given (Rom. 12:3, 6), it is all-sufficient (2 Cor. 12:9; cf. Rom. 5:20), it reigns (Rom. 5:21), it teaches (Titus 2:11, 12), it establishes the heart (Heb. 13:9). In some instances “grace” seems almost to be equivalent to “gospel” (Col. 1:6) and to the working of God generally (Acts 11:23; 1 Peter 5:12). “Divine grace is the great element of saving power” (GW 70). “Christ gave His life to make it possible for man to be restored to the image of God. It is the power of His grace that draws men together in obedience to the truth” (CT 249).

Redemption. Gr. apolutroµsis, literally, “a ransoming,” “a releasing by ransom.” The Greek word consists of two parts, apo, “from,” and lutroµsis, related to lutron, “ransom.” Lutron is a term common in the papyri to describe the purchase price for freeing slaves. The term is used to denote liberation from bondage, captivity, or evil of any kind, the idea of the payment of a price or ransom usually being implied. The English word “redeem” comes from a Latin verb meaning “to buy back,” “to ransom.”

In the OT the great typical act which symbolized redemption was the deliverance from Egypt. Jehovah, as the redeemer or deliverer, promised, “I will redeem you with a stretched out arm” (Ex. 6:6; cf. ch. 15:13). The purpose of the redemption was the consecration of Israel to the service of God (Ex. 6:7). In order to share in the redemption, the Israelites were required to perform an act of faith in the eating of the Passover lamb and in the sprinkling of the blood (Ex. 12).

These types are fulfilled in the redemption of man from sin and death. Jesus is “the Lamb that was slain” (Rev. 5:12; cf. John 1:29; 1 Cor. 5:7; 1 Peter 1:18, 19). That a ransom, or price, was paid for our redemption is clearly taught in the NT. Jesus Himself declared that “the Son of man came … to give his life a ransom for many” (Mark 10:45). Paul speaks of Christ as the One “who gave himself a ransom for all” (1 Tim. 2:6). Christians are represented as “bought” (2 Peter 2:1), or “bought with a price” (1 Cor. 6:20). “Christ hath redeemed us from the curse of the law, being made a curse for us” (Gal. 3:13). Thus, in one sense, justification is not free, for a very great price has been paid for it by the sufferings and death of Christ. But it is free to us, since its cost is not met by us, but has been paid by the Son of God Himself.

This redemption ramsons us from sin (Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:15; 1 Peter 1:18, 19), from corruption and death (Rom. 8:23), and finally from the present evil state into one of glory and bliss (Luke 21:28; Eph. 4:30). Through justification Christ redeems us from the penalty of sin; through sanctification, from the power of sin; and at the time of the second coming and the resurrection, from the presence of sin.

As in the case of the Israelites in their deliverance from Egypt, so also now our participation in the divine plan of redemption from sin requires the exercise of faith, a personal acknowledgement and acceptance of Jesus as our Redeemer, with all that such a step implies.

In Christ Jesus. Jesus “is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). He is in Himself the redeemer (Titus 2:14) and the ransom (1 Tim. 2:6). No wonder Paul could exclaim, “Christ is all, and in all” (Col. 3:11). The apostle was setting for himself no narrow limitation when he declared his determination “not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2). For to know Him well is to know God’s whole plan and program for the restoration of man. There is no greater wisdom.

25. Hath set forth. Gr. protitheµmi. This Greek verb is capable of two somewhat associated meanings. One possible meaning is “to exhibit to view.” Compare the “shewbread,” literally, “the loaves of setting forth” (see Mark 2:26). The second possible meaning, derived from the idea of setting something before, is “to determine a purpose,” “to decree,” “to purpose.” The same word is translated “purposed” in Rom. 1:13. The latter sense would agree with Paul’s teaching elsewhere (see Eph. 3:11; 2 Tim. 1:9), but the context seems to indicate that the public exhibition of the sacrifice of Christ is the point being emphasized in this verse. Compare, “before whose eyes Jesus Christ was publicly portrayed as crucified” (Gal. 3:1, RSV), and, “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14).

God’s purpose in the public exhibition of the sacrifice of Christ was “to declare his righteousness.” And this public declaration of God’s righteousness was not only for the benefit of mankind but for the whole universe, that the issues in the great controversy might be more clearly understood by all who may have been tempted to doubt the perfection of God’s character (see DA 626, 758, 759).

Propitiation. Gr. hilasteµrion. This important word has been discussed at great length by many commentators and has been interpreted in a variety of ways. The difficulty seems to be not only to discover the exact meaning of the Greek term but also to find an adequate English word or phrase to represent this meaning.

Hilasteµrion occurs only here and in Heb. 9:5, where it clearly refers to that part of the ark of the covenant usually known as the “mercy seat.” This usage of the word is common in the LXX as a translation of the Heb. kapporeth, which describes the lid, or cover, of the ark. It was upon this golden piece of furniture that the blood was sprinkled on the Day of Atonement (Lev. 16:14, 15), and “from which, by virtue of the atonement, pardon was granted to the repentant sinner” (PP 349). Since this most sacred of all Hebrew ceremonies was typical of the atoning work of Christ, an understanding of the significance of this name, kapporeth, for the central place in the typical ceremony of atonement may shed some light on its use by Paul in reference to the sacrifice of Christ.

This Hebrew word for the so-called “mercy seat” is derived from a word (kaphar) meaning basically “to cover.” However, only once in the OT when in its simplest form is kaphar used for covering in the ordinary sense (Gen. 6:14). Most frequently it appears in another form and is used in a figurative sense, with the meaning “to cover sin,” hence, “to forgive,” “to be merciful,” “to atone.” For kapporeth Luther used the name Gnadenstuhl, “mercy seat.” Later Tyndale took over the word, and from his version it passed on to many of the major English versions of the Bible. Some have suggested the translation, “place of atonement,” as representing more clearly the work of redemption and reconciliation that was accomplished there.

The translators of the LXX evidently were aware of this significance of the name when they chose to represent it by the Greek hilasteµrion. The meaning of hilasteµrion is further illuminated by a comparison of other related words which occur in the NT. Hilaskomai is used in the prayer, “God be merciful to me a sinner” (Luke 18:13), and in the description of Jesus’ work “to make reconciliation for the sins of the people” (Heb. 2:17). Another related form, hilasmos, occurs twice in descriptions of Christ as “the propitiation for our sins” (1 John 2:2; 4:10.

As used here in Rom. 3:25, and in this context describing the offer of justification and redemption through Christ, hilasteµrion, “propitiation,” seems to represent the fulfillment of all that was typified by the hilasteµrion, “mercy seat,” in the OT sanctuary. By His sacrificial death, Jesus has been set forth as the means of atonement, expiation (see DA 469), propitiation (see SC 15), reconciliation. There is perhaps no one English word that can adequately portray all that this implies. And even some of the terms mentioned above have been given certain definitions by theologians quite out of harmony with the true nature of the atonement. Care must be exercised in the use of these terms lest unwarranted shades of meaning become attached to them.

Whichever word is used, the meaning is clear that the sacrificial death of Jesus Christ has met the penalty of sin and has made possible the pardon and reconciliation of all who have faith in Christ. This, of course, must not be understood to mean that the sacrifice of Christ was, like pagan sacrifices, offered to conciliate an offended god and to persuade him to regard sinners more favorably. “The atonement of Christ was not made in order to induce God to love those whom He otherwise hated; it was not made to produce a love that was not in existence; but it was made as a manifestation of the love that was already in God’s heart” (EGW ST May 30, 1895; cf. SC 15). Actually, God sacrificed Himself in Christ for man’s redemption. “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19; cf. DA 762).

Through faith in his blood. Or, “through faith, in his blood.” The connection of these phrases with the rest of the verse may be variously understood. As rendered in the KJV, this passage means that the sacrifice of Jesus brings pardon and reconciliation to those who have faith in His blood. However, it is possible to connect “through faith” and “in his blood” separately with “propitiation,” the meaning thus being, “Whom God set forth by the shedding of His blood to be a propitiation through faith.” Either interpretation is possible grammatically. The latter may be preferable in this context as more clearly indicating the sacrifice of Christ as the means by which the propitiation is accomplished. The atoning sacrifice becomes effective through the faith that appropriates it. Unless the proffered pardon is accepted by faith, the atonement is of no avail in reconciling the minds and hearts of those for whom the sacrifice has been made.

The NT lays much stress on the blood of Christ in connection with the work of redemption. Jesus spoke of His own blood as being “shed for many” (Mark 14:24). We are “justified by his blood” (Rom. 5:9). “We have redemption through his blood” (Eph. 1:7). Christ made “peace through the blood of his cross” (Col. 1:20). Those who were “far off” have been “made nigh” by His blood (Eph. 2:13). The church of God has been “purchased with his own blood” (Acts 20:28). We are washed “from our sins in his own blood” (Rev. 1:5).

In the OT the blood is regarded as representing life (see on Lev. 17:11). God forbade men to eat “flesh with the life thereof, which is the blood thereof” (Gen. 9:4). The shedding and sprinkling of blood in the OT sanctuary services meant the taking and the offering of the life of the animals sacrificed. Thus the antitypical shedding of the blood of Jesus means the offering of His life as a sacrifice. The blood of Christ represents His life offered as an atoning sacrifice for the sins of the world.

As representing the perfect life of Jesus given for man, the blood of Christ is efficacious not only for “propitiation” (Rom. 3:25), justification (ch. 5:9), and reconciliation (Eph. 2:13). “It is by receiving the life for us poured out on Calvary’s cross, that we can live the life of holiness” (DA 660).

To declare his righteousness. Literally, “for showing of His righteousness,” that is, to exhibit His own righteousness. Such an exhibition was necessary because of His work in remitting sins that are now in the past. Its purpose is further explained in v. 26.

For. Gr. dia, “because of,” “on account of.” This introduces the reason why the manifestation of God’s righteousness was necessary.

Remission. Gr. paresis, the only occurrence of this Greek word in the NT. It is different from the word translated “remission” (aphesis) elsewhere (see Matt. 26:28; etc.). The meaning is not primarily that of forgiveness but rather of passing over or passing by. In the papyri, paresis is used of remission of punishment and of debt.

Sins. Gr. hamarteµma. Not the word for sin in the abstract, hamartia (cf. on Matt. 18:15), that is, sin as sinfulness (1 John 3:4). Hamarteµma refers to the individual acts of sin and disobedience. The word occurs elsewhere in Mark 3:28; 4:12; 1 Cor. 6:18.

That are past. That is, done before, previously committed. In this context it appears that Paul is not speaking primarily of the sins of individuals before conversion, but of the sins of the world before the atoning death of Christ. God had permitted the Gentiles “to walk in their own ways” (Acts 14:16). He had overlooked, or “winked at,” the times of this ignorance (Acts 17:30). Because of this the righteousness and justice of God had been somewhat obscured, hence the need of a public manifestation or demonstration. Now, at last, “at this time” (Rom. 3:26), such a manifestation had been provided by the sacrifice of Christ. Compare on John 15:22; Acts 17:30; James 4:17.

Through. Or, “in.”

Forbearance. Gr. anocheµ, literally, “a holding up,” “a holding back.” The word occurs in the NT only here and in ch. 2:4 (see comment there). In His love for sinful man, and in accordance with His plan to reveal more fully His love to all the created intelligences in the universe, God had patiently and mercifully protected men from the full result of their sin (see DA 764). This apparent condoning of sin had led to a serious misconception of the character of God (see Ps. 50:21; Eccl. 8:11). It is true that death had prevailed and that there had been some revelation of God’s divine displeasure against sin (Rom. 1:18–32). It is also true that the system of ceremonies had been instituted to symbolize by its sacrifices God’s regard for the awfulness of sin and the infinite price that would have to be paid to redeem man from sin’s penalty and power. But the great demonstration of God’s righteousness and of His hatred of sin was provided by the life and death of Jesus. No longer need God’s forbearance be misunderstood as indifference to sin.

God’s gracious treatment of guilty sinners does not mean that He loves guilt and sin, for He has expressed His abhorrence of such pollution in the atoning sacrifice of His Son. When He admits once-rebellious sinners to friendship and to heaven it does not mean that He approves their past conduct and character, for He has shown how much He hated their sins by giving His Son to a shameful death for them.

26. At this time. Literally, “in the now season”; hence, “at the present time.” For centuries God had “winked at” men’s sins (Acts 17:30), but now, at last, in “the fullness of the time” (Gal. 4:4; Eph. 1:10), His righteousness has been manifested in the sending forth of His Son.

Just. Gr. dikaios, “righteous.” The words “just” and “righteous” in the NT are translations of the same Greek word. The meaning of the phrase is “that God may be seen to be righteous.”

And the justifier. Literally, “and justifying.” The connection with God’s righteousness would be more apparent if this part of the verse were rendered “that he may be righteous and accounting righteous.” These verses reflect the central issue in the great controversy, the central issue in the plan of redemption (see on v. 4). Satan had declared that justice was inconsistent with mercy, and that if the law should be broken, it would be impossible for the sinner to be pardoned (DA 761). Man’s subsequent rebellion and sin provided further opportunity for Satan to bring his arrogant charges against God’s character and government. “God could not be just, he urged, and yet show mercy to the sinner” (DA 761).

For several thousand years God endured the accusations of Satan and the rebelliousness of man. All the while He was gradually unfolding His wonderful plan, a plan that would not only make it possible to pardon and restore sinners but would also demonstrate for all time to come the absolute perfection of His own character and the complete union of justice and love in the divine government.

All of this was anticipated by type, symbol, and prophecy throughout the OT. The supreme demonstration was made by the incarnation, life, suffering, and death of God’s own Son. God now stood wholly vindicated before the universe for His apparent overlooking of men’s former sins and for His justifying of those who had faith. The life and death of Jesus proved forever how God regarded sin (2 Cor. 5:19; cf. DA 762). It proved forever God’s unbounded love for all His creatures, a love that could not only forgive, but could also win fallen sinners to surrender, faith, and perfect obedience. Thus the charges of Satan were refuted and the peace of the universe was made eternally sure. God’s character had been vindicated before the universe (see PP 68, 69).

Him which believeth in Jesus. Literally, “the one out of faith of Jesus.” That is, the one who has faith in Jesus (see on v. 22). Justification is only for the person who accepts the revelation in Jesus of the justice and love of God, who recognizes himself as a lost and condemned creature needing a redeemer, and, having found Him, acknowledges Him with whole-hearted confidence and surrender.

27. Where is boasting? Since all have sinned and all have failed to establish their own righteousness by works of law, and since all are alike dependent upon the grace of God for justification, all reason for human boasting has obviously been taken away. This probably refers in particular to the pretensions of the Jews, who prided themselves on their special privileges (see ch. 2:17, 23).

Excluded. Literally, “shut out.”

By what law? Literally, “by what kind of law?” In the Greek, “law” here stands without the article (see on ch. 2:12). By “law” Paul means law in the sense of a principle.

Of works. That is, a law or principle that righteousness comes by obedience to law. Such a principle would not exclude boasting, for if a man could claim justification and righteousness on the basis of his having performed the acts demanded by law, he might have some grounds for pride and boasting (see Rom. 4:2; Eph. 2:9). There would be no place for grace.

By the law of faith. Literally, “by a law of faith.” There is no article in the Greek (see on ch. 2:12). Paul is referring to the principle of the gospel that justification and righteousness come by faith. Faith humbly and gratefully receives what God provides, and this hardly leaves room for boasting. “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself” (TM 456).

28. Therefore. Textual evidence is divided (cf. p. 10) between this and the reading “for” “For” seems more appropriate here. Paul is confirming the statement in v. 27 that boasting is excluded by the principle of faith.

Conclude. Gr. logizomai. The same word is used with the meaning “to think” (ch. 2:3), “to count” (ch. 4:3), “to reckon” (chs. 4:4; 8:18), “to impute” (ch. 4:6), “to esteem” (ch. 14:14). The sense here seems to be “to consider,” “to hold.”

A man. Gr.anthroµpos, the general term for any member of the human race.

Justified by faith. That justification is by faith clearly implies that justification is no mere impersonal adjustment of a man’s legal status in the sight of God. Faith in Christ involves a personal relationship with the Redeemer. It implies an attitude of love and gratitude toward the Saviour in response to His love for us sinners. It is based on profound admiration of Jesus for all that He is, with a sincere desire to know Him better and become like Him. It means a trust and confidence in Christ that is so entirely without reservation that we are willing to take Him fully at His word and follow His directions wherever He may lead.

Without such faith there can be no justification. God is not concerned merely with forgiving past sins. He is primarily concerned with man’s restoration, and restoration can be experienced only by means of such faith in Jesus Christ. Therefore, justification cannot be separated from the transforming experiences of conversion, rebirth, and subsequent growth in sanctification. Only the faith that gladly accepts and willingly enters into every phase of God’s program for our restoration can rightfully claim the imputed righteousness of Christ in justification (see on v. 22; chs. 4:25; 5:1).

Without the deeds of the law. Literally, “without works of law.” In the Greek, “law” stands without the article (see on ch. 2:12). The meaning of this phrase is clear in the context of the whole chapter. The basis of every false religious system has been the mistaken idea that justification could be obtained by obedience to law. But works of law cannot atone for past sins. Justification cannot be earned. It can only be received by faith in the atoning sacrifice of Christ. Therefore, in this sense, works of law have nothing to do with justification. To be justified without there being anything in ourselves to merit justification.

This, of course, may not be construed to mean that the man who has been justified is thereby freed from obeying the law or from performing good works. The faith by which he has been justified will reveal itself in obedience. Paul repeatedly emphasizes the place of good works in the life of the Christian (1 Tim. 5:10; 6:18; 2 Tim. 3:17; Titus 2:7, 14; 3:8; etc.). But he makes it equally clear that these good works do not earn justification (see Rom. 4:2, 6; 9:32; 11:6; Gal. 2:16; 3:2, 5, 10; Eph. 2:9; 2 Tim. 1:9).

29. Jews only. Since justification is by faith and not by works of law, it is as freely available to the Gentiles, who do not possess the written law, as it is to the Jews, who have been more privileged. Salvation is offered to Gentiles and Jews on precisely the same terms. God gave His Son because He loved “the world” (John 3:16) not the Jews only. He would have “all men to be saved” (1 Tim. 2:4). This conception of the all-inclusive love of God was not easy for some Jewish leaders of the early Christian church to grasp (see Acts 10:28, 34; 11:1–3, 17, 18; 15:1, 8–11). There is no partiality with God (Rom. 2:11).

30. Seeing it is one God. Textual evidence favors (cf. p. 10) the reading “if so be that God is one.” Paul knows that his statement of the oneness of God is as certain to his readers as it is to himself, but he puts it into this form in order to make more effective the logic of his argument. The most fundamental of all Jewish beliefs was that Jehovah is God alone and the God of all the kingdoms of the earth (Deut. 6:4; 2 Kings 19:15; Isa. 44:6; 1 Cor. 8:4–6; 1 Tim. 2:4–6). He “made of one blood all nations of men” (Acts 17:26), and in Him we all “live, and move, and have our being” (v. 28). This same and only God offers justification to all men everywhere without “respect of persons” on the basis of faith.

The circumcision. That is, the circumcised, the Jews (see Gal. 2:9).

Through faith. Literally, “through the faith,” that is, the faith referred to earlier in the verse. It is not certain that importance should be attached to the difference in the wording of this and the phrase “by faith.” Some have regarded them as essentially the same in meaning. The emphasis is on faith. Faith, not circumcision, will bring justification to the Jew. Likewise the Gentile, even though he is not circumcised, will be justified by the same faith that is required of the Jew.

31. Make void. Gr. katargeoµ, “to make null and void.” See on v. 3.

The law through faith. In the Greek, “law” stands without the article (see on ch. 2:12). Paul has previously said that the righteousness of God has been manifested apart from law (ch. 3:21) and that a man is justified by faith apart from works of law (v. 28). Apparently realizing that these statements could lead to the mistaken idea that faith abolishes the principle of law, Paul raises this rhetorical question and answers it with an immediate and categorical denial. It is true that Paul “made void” the Jewish idea of law as a means of attaining righteousness and the Jewish insistence that the Gentiles must follow the same method (Acts 15:1; Gal. 2:16–19). But law in its true function is confirmed, rather than abrogated, by God’s appointed method of justifying sinners (see on Rom. 3:28).

God forbid. Or, “By no means” (see on v. 4).

Yea. Rather “on the contrary.”

Establish the law. Paul is emphasizing the place of law as a principle, and particularly, in the context of this chapter, as it is embodied in the revealed law of the OT. He has already spoken of the witness of the OT to the teachings that were soon to become known as the NT (v. 21). Now he asserts that law, viewed as a revelation of the holy will of God and of the eternal principles of morality, is fully vindicated and established by the gospel of righteousness by faith in Jesus Christ. Jesus came to this earth to magnify the law (Isa. 42:21; cf. Matt. 5:17) and to reveal by His life of perfect obedience that Christians can, through the empowering grace of God, give obedience to His law. The plan of justification by faith reveals God’s regard for His law in demanding and providing the atoning sacrifice. If justification by faith abolishes law, then there was no need for the atoning death of Christ to release the sinner from his sins, and thus restore him to peace with God.

Moreover, genuine faith implies in itself an unreserved willingness to fulfill the will of God in a life of obedience to His law (see on Rom. 3:28). Real faith, based on wholehearted love for the Saviour, can lead only to obedience. The fact that Christ endured such suffering because of our transgression of God’s law is one of the strongest motives for obedience. We do not easily and readily repeat a course of conduct that overwhelms our earthly friends in calamity. Likewise we can only hate the sins that inflicted such woes on the best Friend of all. One of the chief glories of the plan of salvation is that while the plan makes possible the sinner’s justification through faith, it also provides powerful influences to produce in him a desire to obey.

The plan of righteousness by faith places law in its proper position. The function of law is to convict of sin (v. 20) and to reveal the great standard of righteousness. The sinner who is confronted with the law sees not only his sin; he sees also his lack of positive qualities. The law thus leads him to Christ and the gospel (Gal. 3:24). Then faith and love bring forth a new obedience to the law of God, the obedience that springs from faith (Rom. 1:5; 16:26), the obedience of love (ch. 13:8, 10).

It is on this question of the authority and function of God’s law that the final conflict will come in the great controversy between Christ and Satan. That it is now no longer necessary to give complete obedience to every precept of God’s law is the last great deception that Satan will bring upon the world (Rev. 12:17; 14:12; cf. DA 763).

Ellen G. White comments

2    AA 380; 5T 533

4     1T 323

11, 12  COL 189

18   2T 292, 348, 560, 630

20   GC 467; 2T 449, 452, 512

25   GC 461, 468

26   COL 163, 168; DA 762; MYP 70; 4T 418; 5T 739; 9T 193

27, 28  SC 59

31   COL 128, 314; GC 468, 584; MB 50; PP 373