1 Then what advantage does the Jew have? Or what is the profit of circumcision?
2 Much in every way! Because first of all, they were entrusted with the revelations of God.
3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
4 May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.”
5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
6 May it never be! For then how will God judge the world?
7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
8 Why not (as we are slanderously reported, and as some affirm that we say), “Let’s do evil, that good may come?” Those who say so are justly condemned.
9 What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin.
10 As it is written, “There is no one righteous; no, not one.
11 There is no one who understands. There is no one who seeks after God.
12 They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
13 “Their throat is an open tomb. With their tongues they have used deceit.” “The poison of vipers is under their lips.”
14 “Their mouth is full of cursing and bitterness.”
15 “Their feet are swift to shed blood.
16 Destruction and misery are in their ways.
17 The way of peace, they haven’t known.”
18 “There is no fear of God before their eyes.”
19 Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.
20 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
23 for all have sinned, and fall short of the glory of God;
24 being justified freely by his grace through the redemption that is in Christ Jesus,
25 whom God sent to be an atoning sacrifice through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance;
26 to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus.
27 Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28 We maintain therefore that a man is justified by faith apart from the works of the law.
29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
30 since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith.
31 Do we then nullify the law through faith? May it never be! No, we establish the law.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:23–26So that even if you have not done the same sins as others, still you are alike bereft of the glory, since you belong to those who have offended, … Yet, be not afraid: for the reason of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord (Despotou) toward man: … So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores (katasapentas) of sin suddenly righteous. … Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth (endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?
So that even if you have not done the same sins as others, still you are alike bereft of the glory, since you belong to those who have offended, … Yet, be not afraid: for the reason of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord (Despotou) toward man: … So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores (katasapentas) of sin suddenly righteous. … Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth (endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:27–28See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. … Do you see how great faith's preëminence is? … "Therefore we conclude, that by faith a man is justified." He does not say, a Jew, or one under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to the world, he says "a man," the name common to our race.
See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. … Do you see how great faith's preëminence is? … "Therefore we conclude, that by faith a man is justified." He does not say, a Jew, or one under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to the world, he says "a man," the name common to our race.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:31For here he shows that the faith, so far from doing any disparagement to the "Law," even assists it, as it on the other hand paved the way for the faith. … And how did it establish? he would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. "For all," it says, "have sinned:" but faith when it came accomplished it. … The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought to a consummation. Consequently it has not disannulled, but perfected it. … But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds.
For here he shows that the faith, so far from doing any disparagement to the "Law," even assists it, as it on the other hand paved the way for the faith. … And how did it establish? he would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. "For all," it says, "have sinned:" but faith when it came accomplished it. … The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought to a consummation. Consequently it has not disannulled, but perfected it. … But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 3:27–28But he says that glorying is beyond all doubt excluded, for we cannot adduce anything of our own, which is worthy of being approved or commended by God. … This contrast between faith and works ought to be carefully noticed: works are here mentioned without any limitation, even works universally. Then he neither speaks of ceremonies only, nor specifically of any external work, but includes all the merits of works which can possibly be imagined. … What, James says, that man is not justified by faith alone, but also by works, does not at all militate against the preceding view. The reconciling of the two views depends chiefly on the drift of the argument pursued by James. For the question with him is not, how men attain righteousness before God, but how they prove to others that they are justified, … We may learn from the context, that James meant no more than that man is not made or proved to be just by a feigned or dead faith, and that he must prove his righteousness by his works.
But he says that glorying is beyond all doubt excluded, for we cannot adduce anything of our own, which is worthy of being approved or commended by God. … This contrast between faith and works ought to be carefully noticed: works are here mentioned without any limitation, even works universally. Then he neither speaks of ceremonies only, nor specifically of any external work, but includes all the merits of works which can possibly be imagined. … What, James says, that man is not justified by faith alone, but also by works, does not at all militate against the preceding view. The reconciling of the two views depends chiefly on the drift of the argument pursued by James. For the question with him is not, how men attain righteousness before God, but how they prove to others that they are justified, … We may learn from the context, that James meant no more than that man is not made or proved to be just by a feigned or dead faith, and that he must prove his righteousness by his works.
John Calvin, Commentaries, on 3:27–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 3:1–2The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, … Much every way. … 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, … 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 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 are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, … Much every way. … 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, … 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 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.
Matthew Henry, Commentary on the Whole Bible, on 3:1–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 3:10–18As it is written - That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace. There is none righteous - This is the general proposition. The particulars follow: their dispositions and designs, Rom 3:11,12; their discourse, Rom 3:13,14; their actions, Rom 3:16 - 18.
As it is written - That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace. There is none righteous - This is the general proposition. The particulars follow: their dispositions and designs, Rom 3:11,12; their discourse, Rom 3:13,14; their actions, Rom 3:16 - 18.
John Wesley, Explanatory Notes upon the New Testament, on 3:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 3:24–28And are justified - Pardoned and accepted. Freely - Without any merit of their own. By his grace - Not their own righteousness or works. … But by the law of faith - Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance. … We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
And are justified - Pardoned and accepted. Freely - Without any merit of their own. By his grace - Not their own righteousness or works. … But by the law of faith - Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance. … We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
John Wesley, Explanatory Notes upon the New Testament, on 3:24, 3:27 and 3:28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Romans 3:31By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. … We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; … On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul.
By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. … We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; … On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul.
Adam Clarke, Commentary on the Holy Bible, on 3:31; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Romans 3
Romans 3:1–31, World English Bible
Romans 3 in the Bible · Told in the Story: Chapter 22, Not Ashamed of the Good News
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:23–26So that even if you have not done the same sins as others, still you are alike bereft of the glory, since you belong to those who have offended, … Yet, be not afraid: for the reason of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord (Despotou) toward man: … So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores (katasapentas) of sin suddenly righteous. … Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth (endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:27–28See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. … Do you see how great faith's preëminence is? … "Therefore we conclude, that by faith a man is justified." He does not say, a Jew, or one under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to the world, he says "a man," the name common to our race.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 3:31For here he shows that the faith, so far from doing any disparagement to the "Law," even assists it, as it on the other hand paved the way for the faith. … And how did it establish? he would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. "For all," it says, "have sinned:" but faith when it came accomplished it. … The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought to a consummation. Consequently it has not disannulled, but perfected it. … But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 3:27–28But he says that glorying is beyond all doubt excluded, for we cannot adduce anything of our own, which is worthy of being approved or commended by God. … This contrast between faith and works ought to be carefully noticed: works are here mentioned without any limitation, even works universally. Then he neither speaks of ceremonies only, nor specifically of any external work, but includes all the merits of works which can possibly be imagined. … What, James says, that man is not justified by faith alone, but also by works, does not at all militate against the preceding view. The reconciling of the two views depends chiefly on the drift of the argument pursued by James. For the question with him is not, how men attain righteousness before God, but how they prove to others that they are justified, … We may learn from the context, that James meant no more than that man is not made or proved to be just by a feigned or dead faith, and that he must prove his righteousness by his works.
John Calvin, Commentaries, on 3:27–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 3:1–2The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, … Much every way. … 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, … 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 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.
Matthew Henry, Commentary on the Whole Bible, on 3:1–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 3:10–18As it is written - That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace. There is none righteous - This is the general proposition. The particulars follow: their dispositions and designs, Rom 3:11,12; their discourse, Rom 3:13,14; their actions, Rom 3:16 - 18.
John Wesley, Explanatory Notes upon the New Testament, on 3:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 3:24–28And are justified - Pardoned and accepted. Freely - Without any merit of their own. By his grace - Not their own righteousness or works. … But by the law of faith - Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance. … We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
John Wesley, Explanatory Notes upon the New Testament, on 3:24, 3:27 and 3:28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Romans 3:31By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. … We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; … On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul.
Adam Clarke, Commentary on the Holy Bible, on 3:31; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.