Romans 3:8 Ulasan

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, I. He answers some objections that might be made against what he had said about the Jews (Rom 3:1-8). II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles (Rom 3:9-18). III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (Rom 3:19 to the end). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.

INTRODUCTION TO ROMANS 3 In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said concerning the equality of the Gentiles with the Jews; and various proofs out of the Psalms and Prophets, showing the general depravity and corruption of mankind, of the Jews as well as of the Gentiles; and the conclusion from all this, that there is no justification by the works of the law, but by the righteousness of God received by faith, of which a large and clear account is given. The first objection is in Rom 3:1, and is taken from the unprofitableness of being a Jew and a circumcised person, if that is true which is asserted in the preceding chapter; to which an answer is given, Rom 3:2, showing that though many things might be instanced in, in which the Jew had the advantage of the Gentile in external things; this might be mentioned as one for all, and taken sufficient answer, that the Jews had the oracles or word of God committed to their trust, by which they became acquainted with the will of God. The apostle foreseeing that another objection would arise upon this; what signifies their having the oracles of God, when these are not believed by them? prevents it by observing, Rom 3:3, that though some did not believe, some did, and as for the unbelief of others, the truth and faithfulness of God in his word were not made void by it; however false and deceitful men are, God is always true to his word, Rom 3:4, and which is confirmed by a passage of Scripture, cited out of Psa 51:4, hence arises another objection, that if the righteousness of God is commended and illustrated by the unrighteousness of man, then it would be unjust in God to take vengeance on men for their sins, Rom 3:5, which is removed with abhorrence, and answered by observing, that if there was any truth in it, the world could not be judged by God, as it certainly will, Rom 3:6, but still the objection is continued and strengthened, Rom 3:7, that if God is glorified through the sins of men, not only men ought not to be punished for them, but they should not be reckoned sinners, or as doers of evil things, but of good things, and be indulged in them; to which is replied, that this was the common calumny cast upon the doctrine of the apostle, and persons of such principles and practices are deserving of damnation, Rom 3:8. Having removed these objections, the apostle reassumes his former assertion, and supports it, that a carnal circumcised Jew is no better than a carnal uncircumcised Gentile; it being already sufficiently made to appear, that they are both under the power and guilt of sin; and as a further evidence of it, he produces several passages out of the book of Psalms, and out of the prophecies of Isaiah, which fully express the sad corruption of human nature, and especially of the Jews; and this account begins in Rom 3:10, and ends in Rom 3:18, and which account he suggests, Rom 3:19, carries in it such a full conviction of the truth of what he had said, that all men are under sin, that no one would be able to open his mouth in his own defence, but all must acknowledge themselves guilty before God: and then he proceeds to the conclusion he meant to draw from all this, that there is no justification of any before God by the deeds of the law; giving this as a reason for it, because the law discovered sin, but not a justifying righteousness, Rom 3:20, that is revealed in another way, by the Gospel, and not the law, though both law and prophets bear a testimony to it, Rom 3:21, which righteousness is described by the author of it, God; by the means through which it comes to the use and comfort of men, the faith of Christ; and by the subjects of it, them that believe; in the justification of which there is no difference, Rom 3:22, of which a reason is given, Rom 3:23, taken from the general state of men, as sinners, and bereaved of the image of God: the several causes, ways, means, and end of the justification of such persons are suggested; the moving cause is the free grace of God, the meritorious or procuring cause the redemption that is in Christ, Rom 3:24, and his propitiatory sacrifice, Rom 3:25, which is owing to the eternal purpose of God, whose end in it was to declare his purity, holiness, and justice; which end is repeated and enlarged on, in Rom 3:26, upon which the apostle asks, Rom 3:27, what is become of boasting in the creature? and answers himself by saying, it was excluded, not by the doctrine of works, but by the doctrine of faith, and particularly the doctrine of justification by faith in the righteousness of Christ; wherefore the conclusion stands firm and just, from the premises, that justification is by faith without the works of the law, Rom 3:28, and it is further confirmed, that Jews and Gentiles, with respect to their state and condition God-ward, are on a level; he is the God of the one, as well as of the other, Rom 3:29, and this appears by his justifying both in one and the same way, through faith in the righteousness of this Son, Rom 3:30, and the chapter is concluded by obviating an objection that might be made, that through this doctrine of justification by faith the law is made void, and is of no use, Rom 3:31, to which the apostle answers, that this is so far from being fact, that the law is established by it.

What then? are we better than they?.... The apostle returns to what he was treating of in the beginning of the chapter, and suggests, that though the Jew has the advantage of the Gentile, with respect to some external privileges, yet not with regard to their state and condition God-ward, and as in his sight; "are we Jews better than they Gentiles?" no, in no wise; upon no consideration whatever, neither as men, nor as Jews; which is directly opposite to a notion that people have of themselves: "in mankind (they say (r)) there are high degrees, one higher than another, and the Israelites , "are above all mankind"; they are the head, and the nations of the world are the tail, and are like to a serpent, for they come from the filth of the old serpent.'' Again, they say (s), "worthy are the Israelites, for the holy blessed God hath given to them holy souls, from an holy place, "above all the rest of the people", that they may do the commandments, and delight in the law.'' And elsewhere (t) it is observed on those words, Gen 1:24, "the living creature", or "the soul of the living creature", by R. Aba: "these are the Israelites, for they are the children of the holy blessed God, and their holy souls come from him; the souls of the rest of the people, from what place are they? says R. Eleazar, from the side of the left hand, which is defiled; for they have polluted souls, and therefore they are all defiled, and defile whoever comes nigh them:'' but they are no better, especially with regard to their estate by nature: for we have before proved; in the preceding chapters, by full instances to a demonstration; and if that cannot be thought sufficient, he goes on to give more proof in the following "verses": that both Jews and Gentiles are under sin; under the power and guilt of sin, and a sentence of condemnation for it; which is equally true of the Jews, who were no better than the Gentiles, for being Abraham's seed, for being circumcised, for having the ceremonial law, and other outward privileges; for they were equally born in sin, and by practice sinners, as the Gentiles: and this is true of God's elect in all nations, who are no better by nature, by birth, than others; as deserving of the wrath of God as the rest; no better in their tempers and, dispositions, or in the endowments of their minds, or outward circumstances of life; nor better qualified to receive and improve the grace of God bestowed on them, than others. (r) Tzeror Hammor, fol. 103. 2. Vid. Nishmat Chayim, orat. 2. c. 7. fol. 61. 1. (s) Zohar in Lev. fol 28. 2. (t) Zohar in Gen. fol. 31. 1.

These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth. But they lead a licentious life, and, to conceal their impious doctrines, they abuse the name of Christ, as a means of hiding their wickedness; so that "their condemnation is just," when they receive from God a recompense suited to their works.

Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: "And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned." These are they who when reading the Bible pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are wise and useful to conform to their own lusts.

That the catechumen ought now no longer to sin. In the Epistle of Paul to the Romans: "Let us do evil until the good things come; whose condemnation is just."

"If not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is just." For whereas Paul said, "where sin abounded grace did much more abound" (Rom. v. 20), in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however to correct this notion it is that he says, "What then? shall we continue in sin that grace may abound? God forbid!" (ib. vi. 1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For "how shall we," he says, "that are dead unto sin, live any longer therein?" Against the Greeks then he inveighs without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion.

This is why the apostle asked himself this question. The matter was raised by opponents, as if this were the meaning of the preaching of the forgiveness of sins—that they should do evil and good would come of it. That is, they should sin so that by forgiving their sins God should appear to be good, according to what has just been said above. Paul calls this blasphemy and rejects it as a bad interpretation of God’s teaching. Faith is not meant to encourage people to sin by preaching that God will ultimately be vindicated. Rather, it gives sinners a remedy so that having recovered their health they may live under the law of God and not sin again.

This was not the intention of the apostles’ teaching. On the contrary, they demanded that everyone abstain from all manner of wickedness.

And if this is fair, then what the pagans say about us would also be fair. The pagans, hearing the words of Paul: "where sin abounded, grace did much more abound" (Rom. 5:20), subjected them to ridicule and maintained that Christians say: let us do evil that good may come, let us sin more that grace may abound. These words of the pagans, spoken by them in reproach and mockery of us, are applicable in the present case as well, if one admits that God manifests His goodness thanks to our wickedness and ingratitude. But in reality it is not so. The speech of the pagans is the speech of those who always speak lies. "Whose judgment is just," that is, they will be punished justly. So then, by sinning I do not become the cause of God's justification, because I am condemned as a sinner; for if I were sinning for the glory of God, I would not be condemned.

Then he adds two unfitting conclusions 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, i.e., even now, yet judged 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. The other unfitting conclusion 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: where sin abounded, grace did more abound (Rom 5:20). 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 there may come good, i.e., that God's truth and justice be commended, as we are slandered: when slandered, we try to conciliate (1 Cor 4:13), and as some affirm that we say, by twisting our words: which the ignorant and unstable twist to their own destruction (2 Pet 3:16). He rejects these unfitting conclusions when he says whose damnation 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 whose, namely, those who accuse us of this falsely, damnation 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).

Apostle. And not rather, etc. - And why do you not say, seeing you assume this ground, that in all cases we should do wickedly, because God, by freely pardoning, can so glorify his own grace? This is a most impious sentiment, but it follows from your reasoning; it has, indeed, been most injuriously laid to the charge of us apostles, who preach the doctrine of free pardon, through faith, without the merit of works; but this is so manifest a perversion of the truth that a just punishment may be expected to fall on the propagators of such a slander.

JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) What advantage then hath the Jew?--that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?" Answer: