R O
M A N S
CHAP. III.
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, ver. 1-8. II. He asserts the guilt and corruption of
mankind in common, both Jews and Gentiles, ver. 9-18. III. He argues thence
that justification must needs be by faith, and not by the law, which he gives
several reasons for (ver. 19 to the end). The many digressions in his writings
render his discourse sometimes a little difficult, but his scope is evident.
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The
Advantages of the Jews; Objections Answered;
The Depravity of Jews and Gentiles.
A. D. 58.
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1 What advantage then hath the Jew? or what
profit is there of circumcision? 2 Much every way: chiefly,
because that unto them were committed the oracles of God. 3 For
what if some did not believe? shall their unbelief make the faith of God
without effect? 4 God forbid: yea, let God be true, but every man
a liar; as it is written, That thou mightest be justified in thy sayings, and
mightest overcome when thou art judged. 5 But if our
unrighteousness commend the righteousness of God, what shall we say? Is
God unrighteous who taketh vengeance? (I speak as a man) 6 God
forbid: for then how shall God judge the world? 7 For if the truth
of God hath more abounded through my lie unto his glory; why yet am I also
judged as a sinner? 8 And not rather, (as we be
slanderously reported, and as some affirm that we say,) Let us do evil, that
good may come? whose damnation is just. 9 What then? are we better
than they? No, in no wise: for we have before proved both Jews and
Gentiles, that they are all under sin; 10 As it is written, There
is none righteous, no, not one: 11 There is none that
understandeth, there is none that seeketh after God. 12 They are
all gone out of the way, they are together become unprofitable; there is none
that doeth good, no, not one. 13 Their throat is an open
sepulchre; with their tongues they have used deceit; the poison of asps is
under their lips: 14 Whose mouth is full of cursing and
bitterness: 15 Their feet are swift to shed blood:
16 Destruction and misery are in their ways: 17 And the way
of peace have they not known: 18 There is no fear of God before
their eyes.
I. Here the apostle answers several objections, which might be made, to clear
his way. No truth so plain and evident but wicked wits and corrupt carnal
hearts will have something to say against it; but divine truths must be
cleared from cavil.
Object. 1. If Jew and Gentile stand so much upon the same level before
God, what advantage then hath the Jew? Hath not God often spoken with a
great deal of respect for the Jews, as a non-such people (Deut. xxxiii. 29), a
holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he
institute circumcision as a badge of their church-membership, and a seal of
their covenant-relation to God? Now does not this levelling doctrine deny them
all such prerogatives, and reflect dishonour upon the ordinance of
circumcision, as a fruitless insignificant thing.
Answer. The Jews are, notwithstanding this, a people greatly privileged
and honoured, have great means and helps, though these be not infallibly
saving (v. 2): Much every way. The door is open to the Gentiles
as well as the Jews, but the Jews have a fairer way up to this door, by reason
of their church-privileges, which are not to be undervalued, though many that
have them perish eternally for not improving them. He reckons up many of the
Jews' privileges Rom. ix. 4, 5; here he mentions but one (which is indeed instar
omnium--equivalent to all), that unto them were committed the
oracles of God, that is, the scriptures of the Old Testament, especially
the law of Moses, which is called the lively oracles (Acts vii. 38),
and those types, promises, and prophecies, which relate to Christ and the
gospel. The scriptures are the oracles of God: they are a divine revelation,
they come from heaven, are of infallible truth, and of eternal consequence as
oracles. The Septuagint call the Urim and Thummim the logia--the
oracles. The scripture is our breast-plate of judgment. We must have
recourse to the law and to the testimony, as to an oracle. The gospel is
called the oracles of God, Heb. v. 12; 1 Pet. iv. 11. Now these oracles were
committed to the Jews; the Old Testament was written in their language; Moses
and the prophets were of their nation, lived among them, preached and wrote
primarily to and for the Jews. They were committed to them as trustees for
succeeding ages and churches. The Old Testament was deposited in their hands,
to be carefully preserved pure and uncorrupt, and so transmitted down to
posterity. The Jews were the Christians' library-keepers, were entrusted with
that sacred treasure for their own use and benefit in the first place, and
then for the advantage of the world; and, in preserving the letter of the
scripture, they were very faithful to their trust, did not lose one iota or
tittle, in which we are to acknowledge God's gracious care and providence. The
Jews had the means of salvation, but they had not the monopoly of salvation.
Now this he mentions with a chiefly, prwton
men gar--this was their prime and principal
privilege. The enjoyment of God's word and ordinances is the chief happiness
of a people, is to be put in the imprimis of their advantages, Deut.
iv. 8; xxxiii. 3; Ps. cxlvii. 20.
Object. 2. Against what he had said of the advantages the Jews had in
the lively oracles, some might object the unbelief of many of them. To what
purpose were the oracles of God committed to them, when so many of them,
notwithstanding these oracles, continued strangers to Christ, and enemies to
his gospel? Some did not believe, v. 3.
Answer. It is very true that some, nay most of the present Jews, do not
believe in Christ; but shall their unbelief make the faith of God without
effect? The apostle startles at such a thought: God forbid! The
infidelity and obstinacy of the Jews could not invalidate and overthrow those
prophecies of the Messiah which were contained in the oracles committed to
them. Christ will be glorious, though Israel be not gathered, Isa. xlix.
5. God's words shall be accomplished, his purposes performed, and all his ends
answered, though there be a generation that by their unbelief go about to make
God a liar. Let God be true but every man a liar; let us abide by this
principle, that God is true to every word which he has spoken, and will let
none of his oracles fall to the ground, though thereby we give the lie to man;
better question and overthrow the credit of all the men in the world than
doubt of the faithfulness of God. What David said in his haste (Ps. cxvi. 11),
that all men are liars, Paul here asserts deliberately. Lying is a limb of
that old man which we every one of us come into the world clothed with. All
men are fickle, and mutable, and given to change, vanity and a lie (Ps.
lxii. 9), altogether vanity, Ps. xxxix. 5. All men are liars, compared
with God. It is very comfortable, when we find every man a liar (no faith in
man), that God is faithful. When they speak vanity every one with his
neighbour, it is very comfortable to think that the words of the Lord
are pure words, Ps. xii. 2, 6. For the further proof of this he quotes Ps.
li. 4, That thou mightest be justified, the design of which is to show,
1. That God does and will preserve his own honour in the world,
notwithstanding the sins of men. 2. That it is our duty, in all our
conclusions concerning ourselves and others, to justify God and to assert and
maintain his justice, truth, and goodness, however it goes. David lays a load
upon himself in his confession, that he might justify God, and acquit him from
any injustice. So here, Let the credit or reputation of man shift for itself,
the matter is not great whether it sink or swim; let us hold fast this
conclusion, how specious soever the premises may be to the contrary, that the
Lord is righteous in all his ways, and holy in all his works. Thus is God
justified in his sayings, and cleared when he judges (as it is Ps. li. 4), or
when he is judged, as it is here rendered. When men presume to quarrel
with God and his proceedings, we may be sure the sentence will go on God's
side.
Object. 3. Carnal hearts might hence take occasion to encourage
themselves in sin. He had said that the universal guilt and corruption of
mankind gave occasion to the manifestation of God's righteousness in Jesus
Christ. Now it may be suggested, If all our sin be so far from overthrowing
God's honour that it commends it, and his ends are secured, so that there is
no harm done, is it not unjust for God to punish our sin and unbelief so
severely? If the unrighteousness of the Jews gave occasion to the calling in
of the Gentiles, and so to God's greater glory, why are the Jews so much
censured? If our unrighteousness commend the righteousness of God, what
shall we say? v. 5. What inference may be drawn from this? Is
God unrighteous, mh adikoV o QeoV--Is
not God unrighteous (so it may be read, more in the form of an objection),
who taketh vengeance? Unbelieving hearts will gladly take any occasion
to quarrel with equity of God's proceedings, and to condemn him that is most
just, Job xxxiv. 17. I speak as a man, that is, I object this as the of
carnal hearts; it is suggested like a man, a vain, foolish, proud creature.
Answer. God forbid; far be it from us to imagine such a thing.
Suggestions that reflect dishonour upon God and his justice and holiness are
rather to be startled at than parleyed with. Get thee behind me, Satan; never
entertain such a thought. For then how shall God judge the world? v.
6. The argument is much the same with that of Abraham (Gen. xviii. 25): Shall
not the Judge of all the earth do right? No doubt, he shall. If he were
not infinitely just and righteous, he would be unfit to be the judge of all
the earth. Shall even he that hateth right govern? Job xxxiv. 17.
Compare v. 18, 19. The sin has never the less of malignity and demerit
in it though God bring glory to himself out of it. It is only accidentally
that sin commends God's righteousness. No thanks to the sinner for that, who
intends no such thing. The consideration of God's judging the world should for
ever silence all our doubtings of, and reflections upon, his justice and
equity. It is not for us to arraign the proceedings of such an absolute
Sovereign. The sentence of the supreme court, whence lies no appeal, is not to
be called in question.
Object. 4. The former objection is repeated and prosecuted (v.
7, 8), for proud hearts will hardly be beaten out of their refuge of lies, but
will hold fast the deceit. But his setting off the objection in its own
colours is sufficient to answer it: If the truth of God has more abounded
through my lie. He supposes the sophisters to follow their objection thus:
"If my lie, that is, my sin" (for there is something of a lie in
every sin, especially in the sins of professors) "have occasioned the
glorifying of God's truth and faithfulness, why should I be judged and
condemned as a sinner, and not rather thence take encouragement to go
on in my sin, that grace may abound?" an inference which at first sight
appears too black to be argued, and fit to be cast out with abhorrence. Daring
sinners take occasion to boast in mischief, because the goodness of God
endures continually, Ps. lii. 1. Let us do evil that good may come
is oftener in the heart than in the mouth of sinners, so justifying themselves
in their wicked ways. Mentioning this wicked thought, he observes, in a
parenthesis, that there were those who charged such doctrines as this upon
Paul and his fellow-ministers: Some affirm that we say so. It is no new thing
for the best of God's people and ministers to be charged with holding and
teaching such things as they do most detest and abhor; and it is not to be
thought strange, when our Master himself was said to be in league with
Beelzebub. Many have been reproached as if they had said that the contrary of
which they maintain: it is an old artifice of Satan thus to cast dirt upon
Christ's ministers, Fortiter calumniari, aliquid adhærebit--Lay slander
thickly on, for some will be sure to stick. The best men and the best
truths are subject to slander. Bishop Sanderson makes a further remark upon
this, as we are slanderously reported--blasfhmoumeqa.
Blasphemy in scripture usually signifies the highest degree of slander,
speaking ill of God. The slander of a minister and his regular doctrine is a
more than ordinary slander, it is a kind of blasphemy, not for his person's
sake, but for his calling's sake and his work's sake, 1 Thess. v. 13.
Answer. He says no more by way of confutation but that, whatever they
themselves may argue, the damnation of those is just. Some understand it of
the slanderers; God will justly condemn those who unjustly condemn his truth.
Or, rather, it is to be applied to those who embolden themselves in sin under
a pretence of God's getting glory to himself out of it. Those who deliberately
do evil that good may come of it will be so far from escaping, under the
shelter of that excuse, that it will rather justify their damnation, and
render them the more inexcusable; for sinning upon such a surmise, and in such
a confidence, argues a great deal both of the wit and of the will in the
sin--a wicked will deliberately to choose the evil, and a wicked wit to
palliate it with the pretence of good arising from it. Therefore their
damnation is just; and, whatever excuses of this kind they may now please
themselves with, they will none of them stand good in the great day, but God
will be justified in his proceedings, and all flesh, even the proud flesh that
now lifts up itself against him, shall be silent before him. Some think Paul
herein refers to the approaching ruin of the Jewish church and nation, which
their obstinacy and self-justification in their unbelief hastened upon them
apace.
II. Paul, having removed these objections, next revives his assertion of the
general guilt and corruption of mankind in common, both of Jews and Gentiles, v.
9-18. "Are we better than they, we Jews, to whom were committed
the oracles of God? Does this recommend us to God, or will this justify us?
No, by no means." Or, "Are we Christians (Jews and Gentiles) so much
better antecedently than the unbelieving part as to have merited God's grace?
Alas! no: before free grace made the difference, those of us that had been
Jews and those that had been Gentiles were all alike corrupted." They are
all under sin. Under the guilt of sin: under it as under a
sentence;--under it as under a bond, by which they are bound over to eternal
ruin and damnation;--under it as under a burden (Ps. xxxviii. 4) that will
sink them to the lowest hell: we are guilty before God, v. 19. Under
the government and dominion of sin: under it as under a tyrant and cruel
task-master, enslaved to it;--under it as under a yoke;--under the power of
it, sold to work wickedness. And this he had proved, prohtiasameqa.
It is a law term: We have charged them with it, and have made good our
charge; we have proved the indictment, we have convicted them by the notorious
evidence of the fact. This charge and conviction he here further illustrates
by several scriptures out of the Old Testament, which describe the corrupt
depraved state of all men, till grave restrain or change them; so that herein
as in a glass we may all of us behold our natural face. The 10th, 11th, and
12th verses are taken from Ps. xiv. 1-3, which are repeated as containing a
very weighty truth, Ps. liii. 1-3. The rest that follows here is found in the
Septuagint translation of the 14th Psalm, which some think the apostle chooses
to follow as better known; but I rather think that Paul took these passages
from other places of scripture here referred to, but in later copies of the
LXX. they were all added in Ps. xiv. from this discourse of Paul. It is
observable that, to prove the general corruption of nature, he quotes some
scriptures which speak of the particular corruptions of particular persons, as
of Doeg (Ps. cxl. 3), of the Jews (Isa. lix. 7, 8), which shows that the same
sins that are committed by one are in the nature of all. The times of David
and Isaiah were some of the better times, and yet to their days he refers.
What is said Ps. xiv. is expressly spoken of all the children of men,
and that upon a particular view and inspection made by God himself. The Lord
looked down, as upon the old world, Gen. vi. 5. And this judgment of God
was according to truth. He who, when he himself had made all, looked upon
every thing that he had made, and behold all was very good, now that man had
marred all, looked, and behold all was very bad. Let us take a view of the
particulars. Observe,
1. That which is habitual, which is two-fold:--
(1.) An habitual defect of every thing that is good. [1.] There is none
righteous, none that has an honest good principle of virtue, or is
governed by such a principle, none that retains any thing of that image of
God, consisting in righteousness, wherein man was created; no, not one;
implying that, if there had been but one, God would have found him out. When
all the world was corrupt, God had his eye upon one righteous Noah. Even those
who through grace are justified and sanctified were none of them righteous by
nature. No righteousness is born with us. The man after God's own heart owns
himself conceived in sin. [2.] There is none that understandeth, v.
11. The fault lies in the corruption of the understanding; that is blinded,
depraved, perverted. Religion and righteousness have so much reason on their
side that if people had but any understanding they would be better and do
better. But they do not understand. Sinners are fools. [3.] None that
seeketh after God, that is,none that has any regard to God, any desire
after him. Those may justly be reckoned to have no understanding that do not
seek after God. The carnal mind is so far from seeking after God that really
it is enmity against him. [4.] They are together become unprofitable, v.
12. Those that have forsaken God soon grow good for nothing, useless burdens
of the earth. Those that are in a state of sin are the most unprofitable
creatures under the sun; for it follows, [5.] There is none that doeth
good; no, not a just man upon the earth, that doeth good, and sinneth not,
Eccl. vii. 23. Even in those actions of sinners that have some goodness in
them there is a fundamental error in the principle and end; so that it may be
said, There is none that doeth good. Malum oritur ex quolibet defectu--Every
defect is the source of evil.
(2.) An habitual defection to every thing that is evil: They are all gone
out of the way. No wonder that those miss the right way who do not seek
after God, the highest end. God made man in the way, set him in right, but he
hath forsaken it. The corruption of mankind is an apostasy.
2. That which is actual. And what good can be expected from such a degenerate
race? He instances,
(1.) In their words (v. 13, 14), in three things particularly:-- [1.]
Cruelty: Their throat is an open sepulchre, ready to swallow up the
poor and innocent, waiting an opportunity to do mischief, like the old serpent
seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when
they do not openly avow this cruelty, and vent it publicly, yet they are
underhand intending mischief: the poison of asps is under their lips
(Jam. iii. 8), the most venomous and incurable poison, with which they blast
the good name of their neighbour by reproaches, and aim at his life by false
witness. These passages are borrowed from Ps. v. 9 and cxl. 3. [2.] Cheating: With
their tongues they have used deceit. Herein they show themselves the
devil's children, for he is a liar, and the father of lies. They have used
it: it intimates that they make a trade of lying; it is their constant
practice, especially belying the ways and people of God. [3.] Cursing:
reflecting upon God, and blaspheming his holy name; wishing evil to their
brethren: Their mouth is full of cursing and bitterness. This is
mentioned as one of the great sins of the tongue, Jam. iii. 9. But those that
thus love cursing shall have enough of it, Ps. cix. 17-19. How many, who are
called Christians, do by these sin evince that they are still under the reign
and dominion of sin, still in the condition that they were born in.
(2.) In their ways (v. 15-17): Their feet are swift to shed blood;
that is, they are very industrious to compass any cruel design, ready to lay
hold of all such opportunities. Wherever they go, destruction and misery
go along with them; these are their companions--destruction and misery to the
people of God, to the country and neighbourhood where they live, to the land
and nation, and to themselves at last. Besides the destruction and misery that
are at the end of their ways (death is the end of these things), destruction
and misery are in their ways; their sin is its own punishment: a man needs no
more to make him miserable than to be a slave to his sins.--And the way of
peace have they not known; that is, they know not how to preserve peace
with others, nor how to obtain peace for themselves. They may talk of peace,
such a peace as is in the devil's palace, while he keeps it, but they are
strangers to all true peace; they know not the things that belong to their
peace. These are quoted from Prov. i. 16; Isa. lix. 7, 8.
(3.) The root of all this we have: There is no fear of God before their
eyes, v. 18. The fear of God is here put for all practical
religion, which consists in an awful and serious regard to the word and will
of God as our rule, to the honour and glory of God as our end. Wicked people
have not this before their eyes; that is, they do not steer by it; they are
governed by other rules, aim at other ends. This is quoted from Ps. xxxvi. 1.
Where no fear of God is, no good is to be expected. The fear of God is would
lay a restraint upon our spirits, and keep them right, Neh. v. 15. When once
fear is cast off, prayer is restrained (Job xv. 4), and then all goes to wreck
and ruin quickly. So that we have here a short account of the general
depravity and corruption of mankind; and may say, O Adam! what hast thou done?
God made man upright, but thus he hath sought out many inventions.
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Justification
by Faith; Christ a Propitiation.
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A. D. 58.
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19 Now we know that what things soever the law
saith, it saith to them who are under the law: that every mouth may be
stopped, and all the world may become guilty before God. 20
Therefore by the deeds of the law there shall no flesh be justified in his
sight: for by the law is the knowledge of sin. 21 But now
the righteousness of God without the law is manifested, being witnessed by the
law and the prophets; 22 Even the righteousness of God which is
by faith of Jesus Christ unto all and upon all them that believe: for there is
no difference: 23 For all have sinned, and come short of the glory
of God; 24 Being justified freely by his grace through the
redemption that is in Christ Jesus: 25 Whom God hath set forth to
be a propitiation through faith in his blood, to declare his righteousness
for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be
just, and the justifier of him which believeth in Jesus. 27 Where is
boasting then? It is excluded. By what law? of works? Nay: but by the law of
faith. 28 Therefore we conclude that a man is justified by faith
without the deeds of the law. 29 Is he the God of the Jews
only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith,
and uncircumcision through faith. 31 Do we then make void the law
through faith? God forbid: yea, we establish the law.
From all this Paul infers that it is in vain to look for justification by the
works of the law, and that it is to be had only by faith, which is the point
he has been all along proving, from ch. i. 17, and which he lays down (v.
28) as the summary of his discourse, with a quod erat demonstrandum--which
was to be demonstrated. We conclude that a man is justified by faith, without
the deeds of the law; not by the deeds of the first law of pure innocence,
which left no room for repentance, nor the deeds of the law of nature, how
highly soever improved, nor the deeds of the ceremonial law (the blood of
bulls and goats could not take away sin), nor the deeds of the moral law,
which are certainly included, for he speaks of that law by which is the
knowledge of sin and those works which might be matter of boasting. Man, in
his depraved state, under the power of such corruption, could never, by any
works of his own, gain acceptance with God; but it must be resolved purely
into the free grace of God, given through Jesus Christ to all true believers
that receive it as a free gift. If we had never sinned, our obedience to the
law would have been our righteousness: "Do this, and live." But
having sinned, and being corrupted, nothing that we can do will atone for our
former guilt. It was by their obedience to the moral law that the Pharisees
looked for justification, Luke xviii. 11. Now there are two things from which
the apostle here argues: the guiltiness of man, to prove that we cannot be
justified by the works of the law, and the glory of God, to prove that we must
be justified by faith.
I. He argues from man's guiltiness, to show the folly of expecting
justification by the works of the law. The argument is very plain: we can
never be justified and saved by the law that we have broken. A convicted
traitor can never come off by pleading the statute of 25 Edward III.,
for that law discovers his crime and condemns him: indeed, if he had never
broken it, he might have been justified by it; but now it is past that he has
broken it, and there is no way of coming off but by pleading the act of
indemnity, upon which he has surrendered and submitted himself, and humbly and
penitently claiming the benefit of it and casting himself upon it. Now
concerning the guiltiness of man,
1. He fastens it particularly upon the Jews; for they were the men that made
their boast of the law, and set up for justification by it. He had quoted
several scriptures out of the Old Testament to show this corruption: Now, says
he (v. 19), this that the law says, it says to those who are under
the law; this conviction belongs to the Jews as well as others, for it is
written in their law. The Jews boasted of their being under the law, and
placed a great deal of confidence in it: "But," says he, "the
law convicts and condemns you--you see it does." That every mouth may
be stopped--that all boasting may be silenced. See the method that God
takes both in justifying and condemning: he stops every mouth; those that are
justified have their mouths stopped by a humble conviction; those that are
condemned have their mouths stopped too, for they shall at last be convinced
(Jude 15), and sent speechless to hell, Matt. xxii. 12. All iniquity shall
stop her mouth, Ps. cvii. 42.
2. He extends it in general to all the world: That all the world may become
guilty before God. If the world likes in wickedness (1 John v. 19), to be
sure it is guilty.--May become guilty; that is, may be proved guilty,
liable to punishment, all by nature children of wrath, Eph. ii. 3. They
must all plead guilty; those that stand most upon their own justification will
certainly be cast. Guilty before God is a dreadful word, before an all-seeing
God, that is not, nor can be, deceived in his judgment--before a just and
righteous judge, who will by no means clear the guilty. All are guilty, and
therefore all have need of a righteousness wherein to appear before God. For
all have sinned (v. 23); all are sinners by nature, by practice,
and have come short of the glory of God--have failed of that which is
the chief end of man. Come short, as the archer comes short of the
mark, as the runner comes short of the prize; so come short, as not only not
to win, but to be great losers. Come short of the glory of God. (1.)
Come short of glorifying God. See ch. i. 21, They glorified him not
as God. Man was placed at the head of the visible creation, actively to
glorify that great Creator whom the inferior creatures could glorify only
objectively; but man by sin comes short of this, and, instead of glorifying
God, dishonours him. It is a very melancholy consideration, to look upon the
children of men, who were made to glorify God, and to think how few there are
that do it. (2.) Come short of glorying before God. There is no
boasting of innocency: if we go about to glory before God, to boast of any
thing we are, or have, or do, this will be an everlasting estoppel--that we
have all sinned, and this will silence us. We may glory before men, who are
short-sighted, and cannot search our hearts,--who are corrupt, as we are, and
well enough pleased with sin; but there is no glorying before God, who cannot
endure to look upon iniquity. (3.) Come short of being glorified by God. Come
short of justification, or acceptance with God, which is glory begun--come
short of the holiness or sanctification which is the glorious image of God
upon man, and have overthrown all hopes and expectations of being glorified
with God in heaven by any righteousness of their own. It is impossible now to
get to heaven in the way of spotless innocency. That passage is blocked up.
There is a cherub and a flaming sword set to keep that way to the tree of
life.
3. Further to drive us off from expecting justification by the law, he
ascribes this conviction to the law (v. 20): For by the law is the
knowledge of sin. That law which convicts and condemns us can never
justify us. The law is the straight rule, that rectum which is index
sui et obliqui--that which points out the right and the wrong; it is the
proper use and intendment of the law to open our wound, and therefore not
likely to be the remedy. That which is searching is not sanative. Those that
would know sin must get the knowledge of the law in its strictness, extent,
and spiritual nature. If we compare our own hearts and lives with the rule, we
shall discover wherein we have turned aside. Paul makes this use of the law, ch.
vii. 9, Therefore by the deeds of the law shall no flesh be justified in
his sight. Observe, (1.) No flesh shall be justified, no man, no
corrupted man (Gen. vi. 3), for that he also is flesh, sinful and
depraved; therefore not justified, because we are flesh. The corruption that
remains in our nature will for ever obstruct any justification by our own
works, which, coming from flesh, must needs taste of the cask, Job xiv. 4.
(2.) Not justified in his sight. He does not deny that justification which was
by the deeds of the law in the sight of the church: they were, in their
church-estate, as embodied in a polity, a holy people, a nation of priests;
but as the conscience stands in relation to God, in his sight, we
cannot be justified by the deeds of the law. The apostle refers to Ps. cxliii.
2.
II. He argues from God's glory to prove that justification must be expected
only by faith in Christ's righteousness. There is no justification by the
works of the law. Must guilty man then remain eternally under wrath? Is there
no hope? Is the wound become incurable because of transgression? No, blessed
be God, it is not (v. 21, 22); there is another way laid open for us, the
righteousness of God without the law is manifested now under the gospel.
Justification may be obtained without the keeping of Moses's law: and this is
called the righteousness of God, righteousness of his ordaining, and
providing, and accepting,--righteousness which he confers upon us; as the
Christian armour is called the armour of God, Eph. vi. 11.
1. Now concerning this righteousness of God observe, (1.) That it is
manifested. The gospel-way of justification is a high-way, a plain way, it is
laid open for us: the brazen serpent is lifted up upon the pole; we are not
left to grope our way in the dark, but it is manifested to us. (2.) It is without
the law. Here he obviates the method of the judaizing Christians, who
would needs join Christ and Moses together--owning Christ for the Messiah, and
yet too fondly retaining the law, keeping up the ceremonies of it, and
imposing it upon the Gentile converts: no, says he, it is without the law. The
righteousness that Christ hath brought in is a complete righteousness. (3.)
Yet it is witnessed by the law and the prophets; that is, there were
types, and prophecies, and promises, in the Old Testament, that pointed at
this. The law is so far from justifying us that it directs us to another way
of justification, points at Christ as our righteousness, to whom bear all the
prophets witness. See Acts x. 43. This might recommend it to the Jews, who
were so fond of the law and the prophets. (4.) It is by the faith of Jesus
Christ, that faith which hath Jesus Christ for its object--an anointed
Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a
Saviour in all his three anointed offices, as prophet, priest, and
king--trusting in him, accepting of him, and adhering to him, in all these. It
is by this that we become interested in that righteousness which God has
ordained, and which Christ has brought in. (5.) It is to all, and upon all,
those that believe. In this expression he inculcates that which he had
been often harping upon, that Jews and Gentiles, if they believe, stand upon
the same level, and are alike welcome to God through Christ; for there is
no difference. Or, it is eiV pantaV--to
all, offered to all in general; the gospel excludes none that do not
exclude themselves; but it is epi pantaV touV
pisteuontaV, upon all that believe, not only
tendered to them, but put upon them as a crown, as a robe; they are, upon
their believing, interested in it, and entitled to all the benefits and
privileges of it.
2. But now how is this for God's glory?
(1.) It is for the glory of his grace (v. 24): Justified freely by
his grace--dwrean th autou cariti.
It is by his grace, not by the grace wrought in us as the papists say,
confounding justification and sanctification, but by the gracious favour of
God to us, without any merit in us so much as foreseen. And, to make it the
more emphatic, he says it is freely by his grace, to show that it must
be understood of grace in the most proper and genuine sense. It is said that Joseph
found grace in the sight of his master (Gen. xxxix. 4), but there was a
reason; he saw that what he did prospered. There was something in Joseph to
invite that grace; but the grace of God communicated to us comes freely,
freely; it is free grace, mere mercy; nothing in us to deserve such
favours: no, it is all through the redemption that is in Jesus Christ.
It comes freely to us, but Christ bought it, and paid dearly for it, which yet
is so ordered as not to derogate from the honour of free grace. Christ's
purchase is no bar to the freeness of God's grace; for grace provided and
accepted this vicarious satisfaction.
(2.) It is for the glory of his justice and righteousness (v. 25, 26): Whom
God hath set forth to be a propitiation, &c. Note, [1.] Jesus Christ
is the great propitiation, or propitiatory sacrifice, typified by the ilasthrion,
or mercy-seat, under the law. He is our throne of grace, in and through
whom atonement is made for sin, and our persons and performances are accepted
of God, 1 John ii. 2. He is all in all in our reconciliation, not only the
maker, but the matter of it--our priest, our sacrifice, our altar, our all.
God was in Christ as in his mercy-seat, reconciling the world unto himself.
[2.] God hath set him forth to be so. God, the party offended, makes
the first overtures towards a reconciliation, appoints the days-man; proeqeto--fore-ordained
him to this, in the counsels of his love from eternity, appointed, anointed
him to it, qualified him for it, and has exhibited him to a guilty world as
their propitiation. See Matt. iii. 17, and xvii. 5. [3.] That by faith in
his blood we become interested in this propitiation. Christ is the
propitiation; there is the healing plaster provided. Faith is the applying of
this plaster to the wounded soul. And this faith in the business of
justification hath a special regard to the blood of Christ, as that
which made the atonement; for such was the divine appointment that without
blood there should be no remission, and no blood but his would do it
effectually. Here may be an allusion to the sprinkling of the blood of the
sacrifices under the law, as Exod. xxiv. 8. Faith is the bunch of hyssop, and
the blood of Christ is the blood of sprinkling. [4.] That all who by faith are
interested in this propitiation have the remission of their sins that are
past. It was for this that Christ was set forth to be a propitiation, in
order to remission, to which the reprieves of his patience and forbearance
were a very encouraging preface. Through the forbearance of God. Divine
patience has kept us out of hell, that we might have space to repent, and get
to heaven. Some refer the sins that are past to the sins of the
Old-Testament saints, which were pardoned for the sake of the atonement which
Christ in the fulness of time was to make, which looked backward as well as
forward. Past through the forbearance of God. It is owing to the divine
forbearance that we were not taken in the very act of sin. Several Greek
copies make en th anoch tou Qeou--through
the forbearance of God, to begin v. 26, and they denote two
precious fruits of Christ's merit and God's grace:--Remission: dia
thn paresin--for the remission; and
reprieves: the forbearance of God. It is owing to the master's goodness
and the dresser's mediation that barren trees are let alone in the vineyard;
and in both God's righteousness is declared, in that without a mediator and a
propitiation he would not only not pardon, but not so much as forbear, not
spare a moment; it is owning to Christ that there is ever a sinner on this
side hell. [5.] That God does in all this declare his righteousness.
This he insists upon with a great deal of emphasis: To declare, I say, at
this time his righteousness. It is repeated, as that which has in it
something surprising. He declares his righteousness, First, In the
propitiation itself. Never was there such a demonstration of the justice and
holiness of God as there was in the death of Christ. It appears that he hates
sin, when nothing less than the blood of Christ would satisfy for it. Finding
sin, though but imputed, upon his own Son, he did not spare him, because he
had made himself sin for us, 2 Cor. v. 21. The iniquities of us all being laid
upon him, though he was the Son of his love, yet it pleased the Lord to bruise
him, Isa. liii. 10. Secondly, In the pardon upon that propitiation; so
it follows, by way of explication: That he might be just, and the justifier
of him that believeth. Mercy and truth are so met together, righteousness
and peace have so kissed each other, that it is now become not only an act of
grace and mercy, but an act of righteousness, in God, to pardon the sins of
penitent believers, having accepted the satisfaction that Christ by dying made
to his justice for them. It would not comport with his justice to demand the
debt of the principal when the surety has paid it and he has accepted that
payment in full satisfaction. See 1 John i. 9. He is just, that is, faithful
to his word.
(3.) It is for God's glory; for boasting is thus excluded, v. 27. God
will have the great work of the justification and salvation of sinners carried
on from first to last in such a way as to exclude boasting, that no flesh may
glory in his presence, 1 Cor. i. 29-31. Now, if justification were by the
works of the law, boasting would not be excluded. How should it? If we were
saved by our own works, we might put the crown upon our own heads. But the law
of faith, that is, the way of justification by faith, doth for ever
exclude boasting; for faith is a depending, self-emptying, self-denying grace,
and casts every crown before the throne; therefore it is most for God's glory
that thus we should be justified. Observe, He speaks of the law of faith.
Believers are not left lawless: faith is a law, it is a working grace,
wherever it is in truth; and yet, because it acts in a strict and close
dependence upon Jesus Christ, it excludes boasting.
From all this he draws this conclusion (v. 28): That a man is
justified by faith without the deeds of the law.
III. In the close of the chapter he shows the extent of this privilege of
justification by faith, and that it is not the peculiar privilege of the Jews,
but pertains to the Gentiles also; for he had said (v. 22) that there
is no difference: and as to this, 1. He asserts and proves it (v. 29): Is
he the God of the Jews only? He argues from the absurdity of such a
supposition. Can it be imagined that a God of infinite love and mercy should
limit and confine his favours to that little perverse people of the Jews,
leaving all the rest of the children of men in a condition eternally
desperate? This would by no means agree with the idea we have of the divine
goodness, for his tender mercies are over all his works; therefore it
is one God of grace that justifies the circumcision by faith, and the
uncircumcision through faith, that is, both in one and the same way.
However the Jews, in favour of themselves, will needs fancy a difference,
really there is no more difference than between by and through,
that is, no difference at all. 2. He obviates an objection (v. 31), as
if this doctrine did nullify the law, which they knew came from God:
"No," says he, "though we do say that the law will not justify
us, yet we do not therefore say that it was given in vain, or is of no use to
us; no, we establish the right use of the law, and secure its standing,
by fixing it on the right basis. The law is still of use to convince us of
what is past, and to direct us for the future; though we cannot be saved by it
as a covenant, yet we own it, and submit to it, as a rule in the hand of the
Mediator, subordinate to the law of grace; and so are so far from overthrowing
that we establish the law." Let those consider this who deny the
obligation of the moral law on believers.
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