Romanos 3:2 Comentário

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.

Much every way,.... The circumcised Jew has greatly the advantage of the uncircumcised Gentile, , "in all respects", , "on every side", as the Rabbins speak; phrases to which this in the text answers: chiefly; more especially, particularly, and in the first place; because that unto them were committed the oracles of God; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of. Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.

Even though the oracles of God are now entrusted to the Gentiles as well, they were first entrusted to the Jews, as Paul says. Is he speaking here of the letters and the books or of the meaning and the general gist of the law? For we see many Jews who from infancy to old age never stop studying, yet they never come to a knowledge of the truth. How can it be true that they have some advantage in having been entrusted with the oracles of God first, when they do not understand “what they are saying or the things about which they are making assertions?” … It must be understood that these things are being said about Moses, the prophets and others like them, to whom the oracles of God were entrusted, because there can be no doubt that they were Jews and that they had the circumcision. It would also apply to anyone who was wise, an intelligent listener or a gifted counselor. These the Lord is said to have removed from Jerusalem because he was offended by the ungodliness of the people. … Even the apostles of Christ and Paul himself, the vessel of election, came from the Jews and from the circumcision. He had far more in every way than those whom he taught who were of the Gentiles. For the oracles of God were entrusted to the Jews.Note moreover that Paul says that the oracles of God were entrusted to the Jews, not merely the letter of the text. So it is possible for us to understand that those who read but do not understand, as well as those who read but do not believe, have had only the letter entrusted to them, of which the apostle says: “The letter kills.” But the oracles of God are entrusted to those who understand and believe what Moses wrote and who believe in Christ, as the Lord said: “If you believed Moses you would believe me, for he wrote of me.”5 But if the Jew has received more in receiving the letter and something more in the oracles of God, does this mean that those of the Gentiles who have come to Christ are somehow left out? Or is there some way in which they have more than the Jews? Listen to what the Lord says to the Gentile centurion who believed: “Truly I say to you, I have not found such faith even in Israel.” Therefore you see that when it comes to faith, the Gentiles have much more.… When it comes to the letter, the Jews have much more in every way, but when it comes to faith, it is the Gentiles who have much more.

"Much every way: chiefly, because that they were entrusted with the oracles of God." Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word "entrusted?" It means, that they had the Law put into their hands because He held them to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the "entrusted" not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, "For what if some did not believe?" If they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles.

When Paul says “To begin with,” he does not go on to list a second or third item. He means rather that what he begins with is comprehensive of all good things. For what could be better than to believe the words of God?

Although Paul says that there are many things which pertain to the honor and merit of the seed of Abraham, he records only one of them openly, because it is their greatest boast: They were judged worthy to receive the law, by which they learned to distinguish right from wrong. Only after that was it possible for the value of other things to be understood. But as far as the Jews according to the flesh are concerned (that is, the unbelievers among them), Paul shows that the witness of their race is of no advantage to them. But so as not to appear to be treating them all, including the believers among them, badly, he teaches that the law is very useful to Jewish believers, because they are children of Abraham.For it was to them that the oracles of God were entrusted. It is by the merits of their ancestors that they received the law and were called God’s people.… Egypt was hit by different plagues because of the wrongs which it did to them. They dined on heavenly manna; they were a terror to all nations, as Rahab the harlot bore witness. Moreover, it was to them that Christ the Savior was promised for their sanctification. Therefore Paul says that in many ways it was useful to the Jews, because they were the children of Abraham and came before the Gentiles.

He did not say that the Jews greatly surpass the other nations because they carried out such and such things well, but that "to them were entrusted the oracles of God," and this is a benefaction of God, not their own superiority. What does "entrusted" mean? Given, committed to their care; God deemed the Jews worthy and therefore entrusted to them the heavenly revelations.

Then when he says much every way, he answers the objection: first, in regard to Judaism's prerogative; second, in regard to the value of circumcision, at what shall we say then? (Rom 4:1). In regard to the first he does two things: first, he shows Judaism's prerogative; second, he rejects their boasting over the gentiles, at what then? Do we excel them? (Rom 3:9). In regard to the first he does three things: first, he states his position; second, he explains it, at first indeed; third, he excludes an objection, at for what if some. First, therefore, he says: the question is raised what advantage has the Jew. The advantage is both quantitative, which is indicated when he says much, and numerical, which is indicated when he says in every way. For they have an advantage both in contemplating divine matters: in Judah God is known (Ps 76:1) and in the provision of temporal things: he has not dealt thus with any other nation (Ps 147:20). They have further advantages relating to their ancestors, to the promises, and to their offspring: to whom belongs the adoption as of children and the glory and the testament (Rom 9:4). In each of these there is no small advantage, but great and important ones, which are summed up when he says much. For man's greatest good lies in knowing God, in clinging to God, and in being instructed by God: blessed is the man whom you teach out of your law (Ps 93:12). Then when he says first indeed, he explains his statement, saying: first indeed, i.e., the chief advantage is that the words of God were committed to them, as to his friends: I have called you friends (John 15:15). This is important, because the words of God are trustworthy: the ordinances of the Lord are true and just altogether (Ps 19:9) and pleasant: how sweet are your words to my taste (Ps 119:103) and useful for avoiding sin: I have laid up your word in my heart, that I may not sin against you (Ps 119:11).

Apostle. Much every way - The Jews, in reference to the means and motives of obedience, enjoy many advantages beyond the Gentiles; and, principally, because to them were committed the oracles of God - that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favored; though they have most grievously abused these privileges.

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:

Much every way; chiefly, because--rather, "first, that." unto them were committed the oracles of God--This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.