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■ 로마서 3장
1. 그런즉 유대인의 나음이 무엇이며 할례의 유익이 무엇이뇨
What advantage then hath the Jew ? or what profit is there of circumcision ?
2. 범사에 많으니 첫째는 저희가 하나님의 말씀을 맡았음이니라
Much every way : chiefly , because that unto them were committed the oracles of God .
3. 어떤 자들이 믿지 아니하였으면 어찌하리요 그 믿지 아니함이 하나님의 미쁘심을 폐하겠느뇨
For what if some did not believe ? shall their unbelief make the faith of God without effect ?
4. 그럴 수 없느니라 사람은 다 거짓되되 오직 하나님은 참되시다 할지어다 기록된 바 주께서 주의 말씀에 의롭다 함을 얻으시고 판단 받으실 때에 이기려 하심이라 함과 같으니라
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. 그러나 우리 불의가 하나님의 의를 드러나게 하면 무슨 말 하리요 내가 사람의 말하는 대로 말하노니 진노를 내리시는 하나님이 불의하시냐
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. 결코 그렇지 아니하니라 만일 그러하면 하나님께서 어찌 세상을 심판하시리요
God forbid : for then how shall God judge the world ?
7. 그러나 나의 거짓말로 하나님의 참되심이 더 풍성하여 그의 영광이 되었으면 어찌 나도 죄인처럼 심판을 받으리요
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. 또는 그러면 선을 이루기 위하여 악을 행하자 하지 않겠느냐 (어떤 이들이 이렇게 비방하여 우리가 이런 말을 한다고 하니) 저희가 정죄 받는 것이 옳으니라
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. 그러면 어떠하뇨 우리는 나으뇨 결코 아니라 유대인이나 헬라인이나 다 죄 아래 있다고 우리가 이미 선언하였느니라
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. 기록한 바 의인은 없나니 하나도 없으며
As it is written , There is none righteous , no, not one :
11. 깨닫는 자도 없고 하나님을 찾는 자도 없고
There is none that understandeth , there is none that seeketh after God .
12. 다 치우쳐 한가지로 무익하게 되고 선을 행하는 자는 없나니 하나도 없도다
They are all gone out of the way , they are together become unprofitable ; there is none that doeth good , no, not one .
13. 저희 목구멍은 열린 무덤이요 그 혀로는 속임을 베풀며 그 입술에는 독사의 독이 있고
Their throat is an open sepulchre ; with their tongues they have used deceit ; the poison of asps is under their lips :
14. 그 입에는 저주와 악독이 가득하고
Whose mouth is full of cursing and bitterness :
15. 그 발은 피 흘리는데 빠른지라
Their feet are swift to shed blood :
16. 파멸과 고생이 그 길에 있어
Destruction and misery are in their ways :
17. 평강의 길을 알지 못하였고
And the way of peace have they not known :
18. 저희 눈 앞에 하나님을 두려워함이 없느니라 함과 같으니라
There is no fear of God before their eyes .
19. 우리가 알거니와 무릇 율법이 말하는 바는 율법 아래 있는 자들에게 말하는 것이니 이는 모든 입을 막고 온 세상으로 하나님의 심판 아래 있게 하려 함이니라
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. 그러므로 율법의 행위로 그의 앞에 의롭다 하심을 얻을 육체가 없나니 율법으로는 죄를 깨달음이니라
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. 이제는 율법 외에 하나님의 한 의가 나타났으니 율법과 선지자들에게 증거를 받은 것이라
But now the righteousness of God without the law is manifested , being witnessed by the law and the prophets ;
22. 곧 예수 그리스도를 믿음으로 말미암아 모든 믿는 자에게 미치는 하나님의 의니 차별이 없느니라
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. 모든 사람이 죄를 범하였으매 하나님의 영광에 이르지 못하더니
For all have sinned , and come short of the glory of God ;
24. 그리스도 예수 안에 있는 구속으로 말미암아 하나님의 은혜로 값없이 의롭다 하심을 얻은 자 되었느니라
Being justified freely by his grace through the redemption that is in Christ Jesus :
25. 이 예수를 하나님이 그의 피로 인하여 믿음으로 말미암는 화목제물로 세우셨으니 이는 하나님께서 길이 참으시는 중에 전에 지은 죄를 간과하심으로 자기의 의로우심을 나타내려 하심이니
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. 곧 이 때에 자기의 의로우심을 나타내사 자기도 의로우시며 또한 예수 믿는 자를 의롭다 하려 하심이니라
To declare , I say, at this time his righteousness : that he might be just , and the justifier of him which believeth in Jesus .
27. 그런즉 자랑할 데가 어디뇨 있을 수가 없느니라 무슨 법으로냐 행위로냐 아니라 오직 믿음의 법으로니라
Where is boasting then ? It is excluded . By what law ? of works ? Nay : but by the law of faith .
28. 그러므로 사람이 의롭다 하심을 얻는 것은 율법의 행위에 있지 않고 믿음으로 되는 줄 우리가 인정하노라
Therefore we conclude that a man is justified by faith without the deeds of the law .
29. 하나님은 홀로 유대인의 하나님뿐이시뇨 또 이방인의 하나님은 아니시뇨 진실로 이방인의 하나님도 되시느니라
Is he the God of the Jews only ? is he not also of the Gentiles ? Yes , of the Gentiles also :
30. 할례자도 믿음으로 말미암아 또는 무할례자도 믿음으로 말미암아 의롭다 하실 하나님은 한 분이시니라
Seeing it is one God , which shall justify the circumcision by faith , and uncircumcision through faith .
31. 그런즉 우리가 믿음으로 말미암아 율법을 폐하느뇨 그럴 수 없느니라 도리어 율법을 굳게 세우느니라
Do we then make void the law through faith ? God forbid : yea , we establish the law .
■ 주석 보기
【롬3:1 JFB】롬3:1-8. Jewish Objections Answered.
1, 2. What advantage then hath the Jew?—that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"
【롬3:1 CWC】We saw in the last lesson that man if he would be saved must become righteous before God, and the righteousness which alone satisfies Him is that which He Himself supplies. We now learn what man's condition is which makes this a necessity. In other words this lesson, constituting the second general division of the epistle, gives us (1), a Divine declaration about sin (1:18-21); (2), shows it to be punitive and degenerative in its effects (vv. 22-23); and (3), teaches the universality of its extent (2:1-3:20).
1. As to the Divine declaration about sin, we perceive that not only is there a righteousness from God revealed from heaven, but "a wrath of God" as well. The first gives the remedy, the second the penalty if the remedy is not applied. "Who hold the truth," might be rendered "who hold down the truth." That is, the truth of God, whose saving power might be known to men, is held down, does not get a chance to be known, because of man's unrighteousness (v. 18). This truth might be known by the facts of creation. Not that the Gospel of redemption is revealed in nature, but sufficient of God is thus revealed, i. e., His eternal power and Godhead, "to have kept men true to Him essentially," so that they are without excuse (v. 20). This is seen in what follows: Man once knew God, the story of Eden shows this; but he is now fallen from God, through his own ingratitude and conceited reasonings. The fall is moral, rather than intellectual, for his "foolish (senseless) heart" is "darkened" (vv. 18-21).
2. Sin at once becomes punitive and degenerative. Observe the down-grade: failure to glorify God; ingratitude; vain reasonings; darkened moral nature; turned into fools: worshipping natural objects, men, birds, beasts, reptiles; given over to uncleanness in the dishonoring of their bodies among themselves (vv. 22-25 and practically to the end of the chapter). In passing, it should be said that the horrible details of this indictment against the Gentile world is established by the "classics" of Greek and Latin literature, showing that these things were true not merely of the low and ignorant, but the high and cultured of Paul's day. (See Testimonium Animae, or Greek and Roman before Jesus Christ, by E. G. Sihler, Ph.D.)
3. This thought is now elaborated, which shows the philosophers and moralizers of Greece and Rome to be no better than the others (2:1-3). They were incapable of judging others; only God could do that. Who is no respecter of persons (vv. 6-11). His judgment would be just both as against the Gentiles and Jews. The former had not the revealed law as did the latter, i. e., they did not have the Old Testament scriptures, but would be judged by the law written in their hearts (vv. 12-16).
Special attention is now given the Jews because they had the Old Testament scriptures, and while equally sinful with the pagan Gentiles, were yet trusting in their knowledge of the letter of the law as making them better than they (vv. 17-20). The answer assumed in the case of each question in verses 21-23 is affirmative, as is proven by the concluding verses of the chapter.
4. Did this mean then, that the Jew had no advantage whatever over the pagan Gentile? No, for the reason in c. 3:1, 2. It was an advantage for the Jew to have the Scriptures even though some did not believe them (vv. 3, 4). Verses 5-8 are parenthetical, and the main question is taken up again at 9. The Jews are morally no better as a class than the pagans, as proven by the facts of history just alluded to (vv. 21-24), and by their own Scriptures (vv. 10-18 cf. with 시14:1-3, 53:1, 5:9, 10:7, 36:1). These were the things which their own "law" said, and said to them as Jews, because the Gentiles did not know that law, did not have the Old Testament scriptures. Therefore the "mouth," i. e., the boasting of the Jew was stopped as well as that of the Gentiles, and "all the world." Jew and Gentile, was "guilty before God" (v. 19). This proved that as the result of the works of the law no man could be accounted righteous before God, for as a matter of fact, the clearer one apprehended the law the more condemned as a sinner he became (v. 20).
【롬3:1 MHCC】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.
【롬3:2 JFB】Answer:
2. Much every way; chiefly, because—rather, "first, that."
unto them were committed the oracles of God—This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.
【롬3:3 JFB】3, 4. For what if some did not believe?—It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.
shall their unbelief make the faith of God—or, "faithfulness of God."
of none effect?—"nullify," "invalidate" it.
【롬3:4 JFB】4. God forbid—literally, "Let it not be," that is, "Away with such a thought"—a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [Hodge].
yea, let God be—held
true, and every man a liar—that is, even though it should follow from this that every man is a liar.
when thou art judged—so in 시51:4, according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both—that we are to vindicate the righteousness of God, at whatever expense to ourselves.
【롬3:5 JFB】5, 6. But if, &c.—Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."
【롬3:6 JFB】Answer:
6. God forbid; for then how shall God judge the world?—that is, "Far from us be such a thought; for that would strike down all future judgment.
【롬3:7 JFB】7, 8. For if the truth of God, &c.—A further illustration of the same sentiment: that is, "Such reasoning amounts to this—which indeed we who preach salvation by free grace are slanderously accused of teaching—that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).
On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (롬3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (롬3:1, 2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (롬3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (롬3:8).
【롬3:9 JFB】롬3:9-20. That the Jew Is Shut Up under Like Condemnation with the Gentile Is Proved by His Own Scripture.
9. are we better than they?—"do we excel them?"
No, in no wise—Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.
【롬3:9 MHCC】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.
【롬3:10 JFB】10-12. As it is written, &c.—(시14:1-3; 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.
【롬3:13 JFB】13-18. Their, &c.—From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.
throat is an open sepulchre—(시5:9); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."
with their tongues they have used deceit—(시5:9); that is, "That tongue which is man's glory (시16:9; 57:8) is prostituted to the purposes of deception."
the poison of asps is under their lips—(시140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (아4:11; 잠10:21; 히13:15), are employed to secrete and to dart deadly poison."
【롬3:14 JFB】14. Whose mouth, &c.—(시10:7): that is, "That mouth which should be 'most sweet' (아5:16), being 'set on fire of hell' (약3:6), is filled with burning wrath against those whom it should only bless."
【롬3:15 JFB】15. Their feet are swift to shed blood—(잠1:16; 사59:7): that is, "Those feet, which should 'run the way of God's commandments' (시119:32), are employed to conduct men to deeds of darkest crime."
【롬3:16 JFB】16, 17. Destruction and misery are in their ways; and the way of peace have they not known—This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.
【롬3:18 JFB】18. There is no fear of God before their eyes—(시36:1): that is, "Did the eyes but 'see Him who is invisible' (히11:27), a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life (롬3:13-17): but how small a part of the "desperate wickedness" that is within (렘17:9) "proceedeth out of the heart of man!" (막7:21-23; 시19:12).
【롬3:19 JFB】19. Now we know that what … the law—that is, the Scriptures, considered as a law of duty.
saith, it saith to them that are under the law—of course, therefore, to the Jews.
that every mouth—opened in self-justification.
may be stopped, and all the world may become—that is, be seen to be, and own itself.
guilty—and so condemned
before God.
【롬3:19 MHCC】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.
【롬3:20 JFB】20. Therefore by the deeds of—obedience to
the law there shall no flesh be justified—that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.
in his sight—at His bar (시143:2).
for by the law is the knowledge of sin—(See on 롬4:15; 롬7:7; and 요일3:4).
Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace—in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.
【롬3:21 JFB】롬3:21-26. God's Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of Himself.
21-23. But now the righteousness of God—(See on 롬1:17).
without the law—that is, a righteousness to which our obedience to the law contributes nothing whatever (롬3:28; 갈2:16).
is manifested, being witnessed—attested.
by the law and the prophets—the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.
【롬3:21 CWC】1. If a righteousness were not obtainable by the works of the law as we saw in our last lesson, then a Jew especially, might well ask in surprise how it were obtainable? To which the apostle replies, that "now apart from the law a righteousness of God is manifested," (3:21 R. V.), i. e. a righteousness which may become man's without the keeping of the law. This righteousness he describes as (a) "witnessed by the law and the prophets," in other words, taught in the Old Testament as well as the New Testament; (b), obtained through faith in Jesus Christ (v. 22); (c), without respect of persons, Jew or Gentile (vv. 22, 23); (d) the free gift of God's grace (v. 24); (e), based upon the death of Jesus Christ (v. 25); (f), and its bestowment declarative of God's righteous character (vv. 25, 26). "His righteousness" in these last two verses does not refer as in the earlier instances, to the righteousness He gives, but the righteousness He is. It means that He is perfectly consistent with His own law and holiness in freely justifying a sinner who believes on Christ, because Christ has fully met every demand of the law on his behalf (10:4). In this connection "propitiation" should be understood clearly. It does not convey the idea of placating an angry God, but of "doing right by His holy law and so making it possible for Him righteously to show mercy" -- Scofield Bible. Christ so honored the law by enduring its righteous sentence that God who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses (5:13), and the sins of Jewish believers under the old covenant, and in justifying sinners under the new covenant.
2. To appreciate chapter 4 go back to the phrase, "witnessed by the law and the prophets" (3:22). "The Law of the Prophets" was one of the names given by the Jews to the Old Testament. The "Law" meant the Pentateuch or the first five books of Moses and the "Prophets" the remainder of the Old Testament. Paul was showing that the salvation or justification by faith he preached was Old Testament truth, and in the present chapter he confirms the fact by the instances of David and Abraham. The illustration from Abraham is found in the "Law" and that from David in the "Prophets." Abraham's case is first treated (vv. 1-4), and then David's (vv. 5-8). To Abraham he returns at verse 9, showing in what follows how justification is entirely distinct from ordinances. Verses 18-25 should be pondered because of their simple and picturesque presentation of the theme. Abraham believed God's testimony about Isaac in the face of nature to the contrary, and this faith "was counted to him for righteousness" (v. 22). We have only to believe God's testimony about Jesus Christ, Whom Isaac typified, to receive the same blessing in the same way. Verse 2 of this chapter must not be thought to contradict Jam에2:24, because these two scriptures are but two aspects of the same truth. Paul here is laying down the principle which James is applying; or to put it better, Paul is speaking of that which justifies man before God, and James of that which justifies him before man. The former alludes to what God sees -- faith, and the latter to that which man sees -- works. The one has in mind 창15:6, and the other 창22:1-19. -- Scofield Bible.
3. There are three great results of justifying faith as indicated in chapter 5:1-11 -- peace with God, access unto God, and rejoicing before God (vv. 1, 2). The rejoicing is in three things, hope of the glory of God (2). tribulations (3), God Himself (v. 11). The rejoicing in tribulations is a theme full of interest. We rejoice because the tribulations of a justified man work "patience," the patience "experience," and the experience "hope," that "maketh not ashamed" (vv. 3-5). The "experience" in this case is experience of the love of God Who comforts us in our tribulation, sanctifies it to us and delivers us from it. This experience assures us of His love for us, the Holy Ghost thus 'sheds it abroad in our hearts,' and in consequence of that assurance our hope of beholding and partaking of His glory grows the brighter. We know that we shall not be ashamed of, or confounded in regard to the fulfillment of that hope. Verses 6-10, important as they are and full of the riches of Christ, are in a sense parenthetical to the main line of teaching in this section. Bishop Moule suggests a rendering of verse 10 of great beauty -- "We shall be kept in His life."
【롬3:21 MHCC】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.
【롬3:22 JFB】22. by faith of—that is, "in"
Jesus Christ unto all and upon all them that believe—that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [Luther and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
【롬3:23 JFB】23. for all have sinned—Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.
and come short of the glory—or "praise"
of God—that is, "have failed to earn His approbation" (compare 요12:43, Greek). So the best interpreters.
【롬3:24 JFB】24. justified freely—without anything done on our part to deserve.
by his grace—His free love.
through the redemption that is in Christ Jesus—a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.
【롬3:25 JFB】25, 26. Whom God hath set forth to be a propitiation—or "propitiatory sacrifice."
through faith in his blood—Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in 갈3:26 and 엡1:15; and "faith in His blood" is the natural and appropriate meaning here.
to declare his righteousness for the remission—rather, "pretermission" or "passing by."
of sins—"the sins."
that are past—not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."
through the forbearance of God—God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers—committed before faith—and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).
【롬3:26 JFB】26. To declare … at this time—now for the first time, under the Gospel.
his righteousness: that he might be just, and the justifier of him that believeth in Jesus—Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!
Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day" (롬3:21). (2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (롬3:22-24). (3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this (롬3:25). (4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time (롬3:25, 26; see on Lu 9:31; 히9:15; 히11:39, 40).
【롬3:27 JFB】롬3:27-31. Inferences from the Foregoing Doctrines and an Objection Answered.
Inference first: Boasting is excluded by this, and no other way of justification.
27, 28. Where is boasting then? … excluded. By what law?—on what principle or scheme?.
of works? Nay; but by the law of faith.
【롬3:27 MHCC】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.
【롬3:28 JFB】28. Therefore we conclude, &c.—It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.
manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.
【롬3:29 JFB】Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.
29. Is he the God of the Jews only? &c.—The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.
【롬3:30 JFB】30. it is one God who shall justify—"has unchangeably fixed that He shall justify."
the circumcision by—"of"
faith, and the uncircumcision through faith—probably this is but a varied statement of the same truth for greater emphasis (see 롬3:22); though Bengel thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.
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