In this chapter, Paul asks a series of rhetorical questions in order to develop his theological message,[a] and quotes extensively from the Hebrew Bible.[b] Theologian Albert Barnes suggests that "the design of the first part of this chapter is to answer some of the objections which might be offered by a Jew to the statements in the last chapter."[4]
Then what advantage has the Jew? Or what is the value of circumcision?[10]
The first of a Jew's objections is stated here. "A Jew would naturally ask, if the view which the apostle had given were correct, what special benefit could the Jew derive from his religion?" The objection follows from Romans 2:26: if a man who is uncircumcised keeps the requirements of the Law, his uncircumcision will be regarded as circumcision.[4][11]
Verse 2
Much in every way! First of all, the Jews have been entrusted with the very words of God.
The Jewish "advantage" (το περισσον, to perissov) is really an act of entrustment. Nonconformist theologian Matthew Poole stated that "to the Jews were credited, or given in custody, the Holy Scriptures". Stephen, whose martyrdom Paul had witnessed before his conversion, called the scriptures the 'living oracles' (λογια ζωντα, logia zōnta).[13]Handley Moule, in the Cambridge Bible for Schools and Colleges, notes that this verse anticipates a more complete summary of the Jewish "advantage" in Romans 9:4, where "the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises" are listed as the inheritance of the Jewish people.[14][15]
Slanderous criticisms
In verse 8, Paul refers to slanderous accusations made by "some people",[16] that believers say "Let's do evil that good may result".
Bishop Charles Ellicott suggests that these accusers might have been the Jews or "the Judaizing party";[17] Barnes says it is "doubtless" that they were Jews;[4] Moule argues that they were Paul's "inveterate adversaries in the Church".[15]
No one is righteous (verses 9–20)
Paul's statement that "both Jews and Greeks are under the power of sin" (verse 9) exposes the impossibility of either Gentile or Jew, unaided by God, being able to become righteous (contra Romans 2:7,13, etc.; consistent with Romans 7:7–24), as supported by a compilation of citations from the Hebrew Bible (Old Testament texts) in verses 10–18 describing humanity's utter depravity or incapability of not sinning (Ecclesiastes 7:20; Psalm 5:10; 10:7; 14:1—3; 53:2—4; 36:2; 140:4; Isaiah 59:7—8; Proverbs 1:16).[18] Only Christ can break sin's power for Jews as well as for Gentiles.[18]
The revelation of God's righteousness (verses 21–26)
This section (extending to verse 31) revisits 'the grand theme', "the righteousness of God", which is introduced in the Thanksgiving part of chapter 1.[18] Comprising one paragraph, verses 21–26 is called by Stuhlmacher as "the heart of the letter to the Romans",[19] stating that "the divine character—faithful, gracious, forgiving, and merciful—has been revealed in Jesus Christ, specifically in his death as "a sacrifice for sin effective through faith"."[18] With that actions, "altogether apart from human initiative", God has fulfilled "what God always intended to do" ("attested by the law and the prophets") "and so is proved righteous".[18]
Verse 23
For all have sinned, and come short of the glory of God;
"Come short" (RSV, NKJV: "fall short) is translated from Ancient Greek: ὑστεροῦνται, romanized: hysterountai,[21] also rendered as 'to be in want/impoverished' (Luke 15:14);[22] 'to suffer need" (Philippians 4:12);[23] 'to be destitute' (Hebrews 11:37),[24] and here in the sense of 'to suffer from defect, to fail to attain'.[25]
Verse 25
whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed
"Propitiation" (RSV, NAB: "expiation") is translated from the Greek word hilasterion, which specifically means the lid of the Ark of the Covenant.[27] The only other occurrence of hilasterion in the New Testament is in Hebrews 9:5, where the KJV, NKJV, RSV, and NASB all translate it as 'mercy seat'.
Justification by faith – a conclusion (verses 27–31)
Verse 28
Therefore we conclude that a man is justified by faith apart from the deeds of the law.
^Dunn, J. D. G. (1993). "Romans, Letter to the". In Hawthorne, Gerald F. and Martin, Ralph P. (eds.) Dictionary of Paul and His Letters. InterVarsity Press. p. 838. ISBN9780830817788
^Donaldson, Terence L. (2007). "63. Introduction to the Pauline Corpus". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. p. 1077. ISBN978-0199277186.
^ abcBarnes, A. (1834), Barnes' Notes on Romans 3, accessed 7 September 2016
^Stuhlmacher, P. (1994), Paul's Letter to the Romans: A Commentary, trans. S. J. Hafemann. Louisville, Ky: Westminster/John Knox. p. 57; apud Hill 2007, p. 1092
^Exell, Joseph S.; Spence-Jones, Henry Donald Maurice (Editors). On "Romans 3". In: The Pulpit Commentary. 23 volumes. First publication: 1890. Accessed 24 April 2019.
Hill, Craig C. (2007). "64. Romans". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 1083–1108. ISBN978-0199277186. Retrieved February 6, 2019.
