1How then is the Jew better off? or what profit is there in circumcision? 2Much in every way: first of all because the words of God were given to them. 3And if some have no faith, will that make the faith of God without effect? 4In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged. 5But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)? 6In no way: because if it is so, how is God able to be the judge of all the world? 7But if, because I am untrue, God being seen to be true gets more glory, why am I to be judged as a sinner? 8Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment. 9What then? are we worse off than they? In no way: because we have before made it clear that Jews as well as Greeks are all under the power of sin; 10As it is said in the holy Writings, There is not one who does righteousness; 11Not one who has the knowledge of what is right, not one who is a searcher after God; 12They have all gone out of the way, there is no profit in any of them; there is not one who does good, not so much as one: 13Their throat is like an open place of death; with their tongues they have said what is not true: the poison of snakes is under their lips: 14Whose mouth is full of curses and bitter words: 15Their feet are quick in running after blood; 16Destruction and trouble are in their ways; 17And of the way of peace they have no knowledge: 18There is no fear of God before their eyes. 19Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God: 20Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin. 21But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets; 22That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another, 23For all have done wrong and are far from the glory of God; 24And they may have righteousness put to their credit, freely, by his grace, through the salvation which is in Christ Jesus: 25Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment; 26And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus. 27What reason, then, is there for pride? It is shut out. By what sort of law? of works? No, but by a law of faith. 28For this reason, then, a man may get righteousness by faith without the works of the law. 29Or is God the God of Jews only? is he not in the same way the God of Gentiles? Yes, of Gentiles: 30If God is one; and he will give righteousness because of faith to those who have circumcision, and through faith to those who have not circumcision. 31Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.
Matthew Henry's Commentary
Objections answered. (1-8) All mankind are sinners. (9-18) Both Jews and Gentiles cannot be justified by their own deeds. (19,20) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. (21-31) 1-8 The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfil his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just. 9-18 Here again is shown that all mankind are under the guilt of sin, as a burden; and under the government and dominion of sin, as enslaved to it, to work wickedness. This is made plain by several passages of Scripture from the Old Testament, which describe the corrupt and depraved state of all men, till grace restrain or change them. Great as our advantages are, these texts describe multitudes who call themselves Christians. Their principles and conduct prove that there is no fear of God before their eyes. And where no fear of God is, no good is to be looked for. 19,20 It is in vain to seek for justification by the works of the law. All must plead guilty. Guilty before God, is a dreadful word; but no man can be justified by a law which condemns him for breaking it. The corruption in our nature, will for ever stop any justification by our own works. 21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has 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 him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction. 27-31 God will have the great work of the justification and salvation of sinners carried on from first to last, so as to shut out boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith for ever shuts out boasting. Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience, or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour, and that the unbeliever who is not thus united or related to him, should remain under condemnation. 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 and submit to it, as a rule in the hand of the Mediator.