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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.

To God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith.". For it is truly "one God who "directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith.". Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith.

We were prefigured in the Jews, and they are represented in us, that is, in the church, and they receive the reward for what they achieved.

Not only does Paul say that there is only one God for both Jews and Gentiles, but he adds that this God is the one who justifies the circumcised on the ground of their faith and the uncircumcised through their faith.… Neither the circumcision nor the uncircumcision enjoys any advantage in this.

"Seeing it is one God." That is, the same is the Master of both these and those. But if you tell me of the ancient state of things, then too the dealings of Providence were shared by both, although in diverse ways. For as to thee was given the written law, so to them was the natural; and they came short in nothing, if, that is, only they were willing, but were even able to surpass thee. And so he proceeds, with an allusion to this very thing, "Who shall justify the circumcision by faith, and the uncircumcision through faith," so reminding them of what he said before about uncircumcision and circumcision, whereby he showed that there was no difference. But if then there was no difference, much less is there any now, And this accordingly he now establishes upon still clearer grounds, and so demonstrates, that either of them stand alike in need of faith.

Paul shows clearly that righteousness depends not on the merit of man but on the grace of God, who accepts the faith of those who believe without the works of the law.

The difference of preposition (“on the ground of” versus “through”) does not indicate any difference of meaning but serves simply to vary the phrase.

By “the circumcised” Paul means the Jews who have been justified by their faith in the promise and who believe that Jesus is the Christ whom God had promised in the law. By “the uncircumcised” he means the Gentiles who have been justified with God by their faith in Christ. Thus God has justified both Jews and Gentiles. For because God is one, everyone has been justified in the same way. What benefit then is there in circumcision? Or what disadvantage is there in uncircumcision when only faith produces worthiness and merit?

Jews and Gentiles have both believed in the same God and in the same Christ.

One, he says, is God, that is, the God of both Jews and Gentiles, Who justifies the circumcised not by the law, but by faith, and accepts the uncircumcised through faith. Having mentioned circumcision and uncircumcision, he also recalls what was said above, where he proved that neither does circumcision bring benefit when there are no works, nor does uncircumcision harm in and of itself. Thus, in both cases faith is needed.

Third, at for it is one God, he manifests what he had said with a sign, as if to say: it is clear that he is the God not only of the Jews but also of the gentiles, for it is one God who justifies circumcision, i.e., the Jews, from faith, as is said in Galatians, in Christ Jesus neither circumcision nor uncircumcision is of any avail (Gal 5:6). According to the Gloss, from faith and through faith are exactly the same. However, a slight difference can be noted. For the preposition 'from' sometimes designates a remote cause, while the preposition 'through' designates a nearer cause. Therefore, the Jews are said to be justified from faith because faith was the first cause from which circumcision and the other sacraments of the law proceeded; thus, faith justified the Jews as a primary cause through intermediate causes. But the gentiles are justified by faith itself immediately.

Seeing it is one God - επιπερ εις ο θεος. This has been rendered, Seeing God is one. It however makes little difference in the sense: the apostle's meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall justify - pardon, the circumcision - the believing Jews, by faith; and the uncircumcision - the believing Gentiles, by the same faith; as there is but one Savior and one atonement provided for the whole. It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, By faith, and a different meaning when he says, δια της πιστεως, Through faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, by That Same faith.

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:

it is one God who shall justify--"has unchangeably fixed that He shall justify." the circumcision by--"of" faith, and the uncircumcision through faith--probably this is but a varied statement of the same truth for greater emphasis (see Rom 3:22); though BENGEL thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family. Objection: