3:1–8 Paul anticipates the response of his Jewish dialogue partner (see note on Rom 2:1). He has argued that circumcision of the heart is what matters (2:28–29) and now addresses the question of the value of physical circumcision. Paul makes the point that Jews have the advantage of being given the promises of God (v. 2). However, this advantage does not prevent God from judging them for faithlessness (vv. 5–6). This section leads to Paul’s point that both Jews and Gentiles are under sin (vv. 9–20) and that God has provided justification apart from the law in Jesus Christ (vv. 21–31).

3:1 circumcision See note on 2:25.

3:2 oracles of God Refers to the ot Scriptures, specifically the words spoken by the prophets. It especially refers to promises and covenants (2 Sam 7:14–15; Rom 9:4–5). Jews had knowledge of God’s purposes for humanity through their Scriptures. In this sense, they were bearers of God’s promises.

3:3 faithfulness of God Paul raises the question about God’s faithfulness in light of His people’s unfaithfulness. Despite the failure of God’s people to maintain the obligations associated with God’s covenants with them, God was committed to being faithful to His promises. The notion of the faithfulness of God comes from the ot, where it expresses God’s fidelity to maintaining His obligations of the covenants with Israel.

3:4 May it never be Expresses an emphatic rejection (vv. 31; 6:2; 7:7). Paul rejects any idea that God is unfaithful to His promises or people.

may prevail when you are judged Paul quotes the Septuagint of Psa 51:4 to show that God’s judgment is justified and does not nullify His faithfulness. Psalm 51, which refers to David’s sin with Bathsheba in its title (see Psa 51:title and note), is a penitential psalm. In Psalm 51:4, the psalmist confesses his sin and affirms that God is righteous or blameless to judge him (see note on Psa 51:3–4).

3:5 our unrighteousness demonstrates the righteousness of God Paul reasons that human unrighteousness provides God—who judges sin—with an opportunity to demonstrate His righteousness through judgment. Compare Rom 1:17.

I am speaking according to a human perspective Paul does not actually mean that God is unjust; he only makes this assertion for the sake of his argument.

3:6 May it never be Paul rejects the idea that God may be unjust. See note on v. 4.

3:8 some affirm that we say Likely refers to a distortion of Paul’s gospel that misunderstands his devaluation of the law as a license to sin. He declares that whoever acts in such a way is worthy of condemnation.

3:9–20 After describing the advantage Jews experience because they received the promises of God (vv. 1–2), Paul develops his point that this advantage does not protect them from God’s judgment (vv. 5–6). By citing ot verses, Paul emphasizes that both Jews and non-Jewish people (Gentiles) are under sin (vv. 10–18). He concludes that because of humanity’s universal sinfulness, the law does not lead to justification. Instead, it leads to the knowledge of sin (v. 20). This sets up Paul’s next point—that God has provided a means to justification through faith in Jesus Christ (vv. 21–31).

3:9 Do we have an advantage Paul refers to himself and his fellow Jews (see v. 1). He acknowledges that they did have an advantage in having the law and God’s covenants (vv. 1; 9:4–5). But this advantage does not exempt them from God’s judgment.

we have already charged In 1:18–2:29, Paul argues that sin is universal. Therefore, both Jews and Gentiles are guilty before God, who shows no partiality (see 2:11 and note).

Jews and Greeks Encompasses all people. See note on 1:16.

under sin Describes being subject to the control and power of sin. Paul refers to such people as “slaves to sin” (6:16–17). All people—even Jews who were entrusted with God’s oracles (v. 2)—are under the control and power of sin. Like everyone else, Jews are subject to God’s judgment. In v. 30, Paul reveals that God provided a solution to this shared problem of sin: righteousness by faith in Jesus (or by God’s faithfulness revealed through Jesus).

3:10 There is no one righteous Paul quotes Psa 14:1–3 to support his argument that sin is common to both Jews and Greeks (Rom 3:10–12). Some Jews may have objected to the claim that Jews and Gentiles were of equal standing before God with regard to sin. Paul’s conclusion simply affirms what the ot already says about humanity, sin, and righteousness.

3:13 they deceive with their tongues Paul quotes Psa 5:9 to illustrate the potentially harmful effects of words. The Greek verb used here, dolioō, means “to flatter with intention to do evil.”

venom of asps is under their lips Paul quotes Psa 140:3.

3:14 full of cursing and bitterness Paul quotes Psa 10:7.

3:15 swift to shed blood A quotation of Isa 59:7–8. Sinful people not only speak harmful words, but also act on those words (Rom 3:13–14).

3:17 have not known the way of peace People who have sinned cannot live at peace with others; they only know destruction and violence. In ch. 14, Paul lists the practical outworking of peace and unity.

3:18 is not before their eyes A quotation of Psa 36:1. When people sin, they show disrespect for God, at times even putting Him entirely out of their minds. Thus, knowledge of God does not direct their actions or thoughts.

3:19 the law Refers to the entirety of ot Scripture, especially the portions quoted in Rom 3:10–18.

those under the law Refers to Jews.

3:20 works of the law This phrase could refer to all the requirements in the law. Alternatively, it might emphasize practices that distinguish Jews from Gentiles, such as observing the Sabbath, food laws, and circumcision. It’s possible for people to observe these laws ceremonially, but Paul’s earlier points suggest they will still fall short of observing everything in the law, such as completely loving their neighbor, or avoiding lust, idolatry, and covetousness.

The Law in Paul’s Letters

will be declared righteous The Greek word used here, dikaioō, describes being in right relationship with God. No one, Jew or Gentile, can earn a right standing before God through obedience to the law. See note on 1:17; compare 2:13 and note; 4:3 and note.

law See note on 2:12.

comes knowledge of sin The law defines sin through its commands and prohibitions, thereby imparting knowledge about sin. But knowledge of sin is also experiential. When people break the law, they become aware of the presence and power of sin within them. See 7:7–25.

3:21–31 Having made the point that both Jews and Gentiles are under sin (v. 9), Paul explains that the righteousness of God is available to all people equally through faith in Jesus Christ (v. 22). People are not justified by following the law, but by faith (v. 28).

3:21 But now Expresses a significant transition in salvation history that began with the death and resurrection of Jesus (see 5:9; 8:1; 13:11). This also marks a shift in the argument in the letter.

apart from the law Right standing before God—righteousness—does not depend on doing the requirements of the law.

the righteousness of God Refers to God’s righteous salvation, through Jesus’ death and resurrection, which puts a person in right relationship with Him. See note on 1:17.

the law and the prophets Paul does not want his Jewish audience to misunderstand the phrase “apart from the law” to mean “apart from the promises of the ot,” as though the gospel was foreign to the Scriptures. He affirms that the Law and the Prophets (two sections of the Jewish canon of Scripture) testify about the revelation of God’s righteousness apart from the requirements of the Jewish law.

Jesus’ Fulfillment of Old Testament Prophecy Table

3:22 faith in Jesus Christ The Greek phrase here could mean “faith in Jesus Christ” or “the faithfulness of Jesus Christ.” Paul could have had both meanings in mind.

Faith

all who believe Emphasizes the inclusive nature of the gospel message. See 4:18–25, where Paul uses the circumstances of Abraham’s life to describe the nature of faith.

there is no distinction The gift of righteousness applies to all who have faith in Christ, without any distinction between Jews and Gentiles.

3:23 all have sinned Both Jews and Gentiles have failed to live up to God’s standard; sin is universal. As a result, God’s provision of righteousness by faith, as opposed to law or race, relates to all people.

glory of God In Jewish tradition, God created humanity in His likeness to reflect His glory (see note on Rom 1:23). But when Adam sinned, humanity lost the reflection of God’s image. Alternatively, this phrase could refer to God’s standard.

The Glory of God in Paul’s Letters

Doxa Word Study

3:24 being justified To be justified means to be set right or declared righteous (see v. 20 and note). It refers to both the acquittal of all charges and the provision of right status before God. Justification stands in contrast to condemnation (see v. 7).

redemption The Greek word used here, apolytrōsis, refers to the act of freeing a slave or prisoner by payment. People were enslaved to sin (6:16–17, 20), so God offered His Son as the payment to “redeem” them (vv. 25; 8:32; compare Isa 53:12). Paul’s understanding of redemption probably was shaped by two paradigmatic acts of redemption in Israel’s history—the exodus and the return from the Babylonian exile (e.g., Deut 7:8; Isa 51:11; 62:12).

3:25 mercy seat The Greek word used here, hilastērion, refers to the lid of the ark of the covenant (see Lev 16:15–16; Heb 9:5). Once a year, on the Day of Atonement, the Jewish high priest would apply animal’s blood to this lid (Lev 16:14). Paul’s description suggests that Christ functions as the locus of atonement in the new covenant.

Atonement

in his blood Identifies Jesus’ blood as the means for dealing with sin (see previous note). Elsewhere, references to the blood of Jesus signify His violent and sacrificial death (see Rom 5:9; Eph 1:7; Rev 1:5; compare Isa 52:15 and note).

demonstration of his righteousness Through the crucifixion of Christ, God showed Himself righteous. He judged sin but also provided righteousness for those who have faith in Christ (compare Isa 53:11).

passing over of previously committed sins God had left the sins of previous generations unpunished. This demonstrates His kindness toward humanity, not indifference toward sin.

3:26 forbearance of God Refers to the patience God displayed when delaying punishment for sin.

demonstration of his righteousness See note on Rom 3:25.

just Refers to an attribute of God’s character.

by faith in Jesus Faith is the means by which God justifies a person. See 4:18–25.

3:27 boasting The Greek word used here, kauchēsis, refers to pride toward human accomplishment. Some Jews boasted of their possession of the law and covenantal status as God’s chosen people, but people are prone to boasting. Paul rejects such pride. If all have sinned (v. 23), no one has any basis to boast—especially in relation to the law. Faith excludes boasting because people are saved not by their works, but by the work of Jesus on the cross and by God’s raising Him from the dead.

3:28 to be justified See note on v. 24.

by faith See note on v. 26.

apart from the works of the law Since God justifies people regardless of whether they meet the requirements of the law, He can put the Gentiles—who were not under the law—in right relationship with Himself.

Biblical Theology

3:30 those who are uncircumcised Refers to Gentiles.

3:31 do we nullify the law Paul’s hypothetical conversation partner raises a concern about justification apart from the law. Paul does not mean that Jews should dismiss the law completely; rather, they should not consider it the means to a right relationship with God. The law remains useful for moral instruction; it also details God’s promises and His purposes in the world.

we uphold the law In 7:12, Paul affirms that the law is holy and good. However, the law only identifies sin and testifies that humanity is under the power of sin; it does not help overcome sin. Nevertheless, Paul specifies that the law is not to blame; indwelling sin is the real problem (7:14–17).

The Law in Paul’s Letters