---
title: "Clarke"
description: "Dr. Taylor observes:- \"In the preceding chapter the apostle has carried his argument to the utmost length: what remains is to keep the Jew in temper, to f"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/romans/3"
---

Dr. Taylor observes:- "In the preceding chapter the apostle has carried his argument to the utmost length: what remains is to keep the Jew in temper, to fix his convictions, and to draw the grand conclusion.
"He has shown that the Jews were more wicked than the Gentiles; that their possession of the law, circumcision, and outward profession of relation to God, were no ground of acceptance with him. This was in effect to say that the Jews had forfeited their right to the privileges of God's peculiar people, and that they were as unworthy to be *continued* in the Church as the Gentiles were to be taken into it; and consequently, in order to their enjoying the privileges of the Church under the Messiah, they stood in need of a fresh display of grace, which if they rejected, God would cast them out of the vineyard. The apostle was sensible that the Jew would understand what he said in this sense; and that it must be very irritating to him to hear that his law, circumcision, and all his external advantages, were utterly insufficient to procure him the favour of God. This at once stripped him of all his peculiar honours and privileges; and the apostle, who had often argued with his countrymen on these points, knew what they would be ready to say on this subject; and, therefore, introduces a *dialogue* between himself and a Jew, in which he gives him leave to answer and defend himself. In this dialogue the apostle undoubtedly refers to the *rejection of the* *Jews*, which he considers at large in the ninth, tenth, and eleventh chapters. After the dialogue is finished, he resumes his argument, and proves, by their own *Scriptures*, that the Jews were guilty as well as other men; and that no part of mankind could have any right to the blessings of God's kingdom by *any works* which they had performed, but merely through the propitiatory sacrifice offered by Christ; and that this, far from destroying the law, was just the thing that the law required, and by which its claims were established.
"The sum and force of the apostle's argument is this: All sorts of men, *Jews* as well as *Gentiles*, have *sinned*; therefore, none of them can lay claim to the blessings of his kingdom on the ground of *obedience*. The *Jew*, therefore, stands as much in need of God's *grace* to give him a title to those blessings as the *Gentile*; and, consequently, the *Gentile* has as good a title as the *Jew*. And, when *all* are in the same circumstances, it is perfectly absurd for *any* to pretend to engross it to themselves, exclusively of others, who are only as bad as they.
"Thus the apostle solidly proves that we, *Gentiles*, through *faith alone*, have a good and firm title to all the blessings of the Gospel *covenant-election, adoption, pardon, privileges,* *ordinances*, the *Holy Spirit*, and the *hope of eternal life*."
As the nine first verses are a *dialogue* between the *apostle* and a *Jew*, I shall prefix the speakers to their respective questions and answers, to make the whole the more intelligible to the reader.
Verse [Romans 3:1](../../../kjv/romans/3/1). JEW. ***What advantage then hath the Jew? Or what**********profit*****is there*****of circumcision?*** — As if he had said: You lately allowed, ([Romans 2:25](../../../kjv/romans/2/25),) that *circumcision verily profited*; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favour than the Gentiles; if the virtuous among *them* are as acceptable as any of *us*; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honour of the Jew; and what benefit can arise to him from his *circumcision*, and being vested in the privileges of God's peculiar people?

Verse [Romans 3:2](../../../kjv/romans/3/2). APOSTLE. ***Much every way*** — The *Jews*, in reference to the *means* and *motives* of obedience, enjoy many advantages beyond the *Gentiles*; and, principally, because *to them were committed the* *oracles of God*-that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favoured; though they have most grievously abused these privileges.

Verse [Romans 3:3](../../../kjv/romans/3/3). JEW. ***For what*** — τιγαρ, *What then, if some did not* *believe*, &c. If some of the Jewish nation have abused their privileges, and acted contrary to their obligations, shall their wickedness *annul* the PROMISE which God made to Abraham, that he would, by an *everlasting* covenant, be a God to him and to his seed after him? [Genesis 17:7](../../../kjv/genesis/17/7). Shall God, therefore, by stripping the Jews of their peculiar honour, as you intimate he will, falsify his promise to the *nation*, because some of the Jews are bad men?

Verse [Romans 3:4](../../../kjv/romans/3/4). APOSTLE. ***God forbid*** — μηγενοιτο, *Let it not be, far* *from it, by no means. Yea, let God be true, but every man a liar*, c. We must ever maintain that God is true, and that if, in any case, his promise appear to fail, it is because the condition on which it was given has not been complied with which is the sense of what is written, [Psalms 51:4](../../../kjv/psalms/51/4): I acknowledge my sin, and condemn *myself* that the truth of thy promise ([2 Samuel 7:15-16](../../../kjv/2-samuel/7/15-16)) to *establish my house and throne for ever*, may be vindicated when thou shalt execute that dreadful threatening, ([2 Samuel 12:10](../../../kjv/2-samuel/12/10),) that *the sword shall never depart from my house*, which I own I have brought upon myself by my own iniquity. Should any man say that the promise of God had failed toward him, let him examine his heart and his ways, and he will find that he has departed out of that way in which alone God could, consistently with his holiness and truth, fulfil the promise.

Verse [Romans 3:5](../../../kjv/romans/3/5). JEW. ***But if our unrighteousness commend the**********righteousness of God*** — May we not suppose that our unrighteousness may serve to commend and illustrate the mercy of God in keeping and fulfilling to us the promise which he made to our forefathers? The *more wicked* we are, the *more* his *faithfulness* to his ancient promise is to be admired. And if so, would not God appear unjust in taking vengeance and casting us off?
***I speak as a man*** — I feel for the situation both of myself and my countrymen, and it is natural for one to speak as I do.

Verse [Romans 3:6](../../../kjv/romans/3/6). APOSTLE. ***God forbid*** — μη γενοιτο, by no means. God cannot be *unjust*; were he unjust, he could not be qualified to judge the world, nor inflict that punishment on the unfaithful Jews, to which I refer.

Verse [Romans 3:7](../../../kjv/romans/3/7). JEW. ***For if the truth of God***, &c.] But to resume my reasoning ([Romans 3:5](../../../kjv/romans/3/5):) If the faithfulness of God in keeping his promise made to our fathers is, through our unfaithfulness, made far more glorious than it otherwise would have been, why should we then be *blamed* for that which must redound so much to the honour of God?

Verse [Romans 3:8](../../../kjv/romans/3/8). APOSTLE. ***And not*****rather, c.**] *And* why do you *not* *say*, seeing you assume this ground, that in all cases we should do wickedly, because God, by freely pardoning, can so glorify his own grace? This is a most impious sentiment, but it follows from your reasoning it has, indeed, been most injuriously laid to the charge of us apostles, who preach the doctrine of *free pardon,* *through faith, without the merit of works*; but this is so manifest a perversion of the truth that a just punishment may be expected to fall on the propagators of such a slander.

Verse [Romans 3:9](../../../kjv/romans/3/9). JEW. ***What then?*** — After all, have not we Jews a better claim to the privileges of the kingdom of God than the *Gentiles* have?
APOSTLE. ***No, in no wise*** — For I have already proved that both Jews and Gentiles are under the guilt of sin; that they are equally unworthy of the blessings of the Messiah's kingdom; and that they must both, equally, owe their salvation to the *mere* *mercy of God*. From this, to the end of the 26th verse, the apostle proceeds to prove his assertion, that *both Jews and* *Gentiles were all under sin*; and, that he might enforce the conviction upon the heart of the Jew, he quotes his own Scriptures, which he acknowledged had been given by the inspiration of GOD, and consequently *true*.

Verse [Romans 3:10](../../../kjv/romans/3/10). ***As it is written*** — See [Psalms 14:1-3](../../../kjv/psalms/14/1-3); from which this and the two following verses are taken.
***There is none righteous*** — This is true, not only of the *Jews*, but of the Gentiles; of every soul of man, considered in his natural and practical state, previously to his receiving the mercy of our Lord Jesus Christ. There is no righteous principle in them, and, consequently, no righteous act can be expected from them; see on [Romans 3:12](../../../kjv/romans/3/12). God himself is represented as looking down from heaven to see if there were any that feared and sought after him; and yet he, who cannot be deceived, could find *none*! And therefore we may safely conclude there was *none* to be found.

Verse [Romans 3:12](../../../kjv/romans/3/12). ***They are all gone out of the way*** — παντες εξεκλιναν, they have all *diverged* from the right way, they have either *abandoned* or *corrupted* the *worship* of God: the *Jews*, in forsaking the *law* and the *prophets*, and the *Gentiles*, in acting contrary to the *law which God had written on their hearts*. And the departure of both from the *truth* proves the evil propensity of human nature in general.
***They are together become unprofitable*** — ηχρειωθησαν. They are *useless*, good for nothing; or, as the Hebrew has it, נאלחו *neelachu*, *they are putrid*: he views the whole mass of mankind as *slain* and *thrown together*, to *putrefy in heaps*. This is what is termed the *corruption* of human nature; they are *infected* and *infectious*. What need of the *mercy* of God to save from such a state of degeneracy!
***There is none that doeth good*** — In [Romans 3:10](../../../kjv/romans/3/10) it is said, *There is none righteous*; here, *There is none that doeth good*: the first may refer to the want of a *righteous principle*; the second, to the necessary consequence of the absence of such a principle. If there be no *righteousness* within, there will be no *acts* of *goodness* without.

Verse [Romans 3:13](../../../kjv/romans/3/13). ***Their throat is an open sepulchre*** — This and all the following verses to the end of the 18th [Romans 3:13-18](../../../kjv/romans/3/13-18) are found in the *Septuagint*, but not in the *Hebrew* text; and it is most evident that it was from this version that the apostle quoted, as the verses cannot be found in any other place with so near an approximation to the apostle's meaning and words. The verses in question, however, are not found in the *Alexandrian* MS. But they exist in the *Vulgate*, the *AEthiopic*, and the *Arabic*. As the most ancient copies of the Septuagint do not contain these verses, some contend that the apostle has quoted them from *different parts* of Scripture; and later transcribers of the Septuagint, finding that the 10th, 11th, and 12th, verses were quoted from the xivth Psalm, [Psalms 14:3](../../../kjv/psalms/14/3) imagined that the rest were found originally there too, and so incorporated them in their copies, from the apostle's text.
Their throat is an open sepulchre-By their malicious and wicked words they bury, as it were, the *reputation* of all men. The whole of this verse appears to belong to their habit of *lying,* *defamation, slandering*, &c., by which they wounded, blasted, and poisoned the reputation of others.

Verse [Romans 3:14](../../../kjv/romans/3/14). ***Whose mouth is full of cursing***, &c.] They never speak but in *profane oaths, blasphemies*, and malice.

Verse [Romans 3:15](../../../kjv/romans/3/15). ***Their feet are swift to shed blood*** — They make use of every means in their power to destroy the reputation and lives of the innocent.

Verse [Romans 3:16](../../../kjv/romans/3/16). ***Destruction and misery*****are*****in their ways*** — DESTRUCTION is their *work*, and MISERY to *themselves* and to the *objects* of their malice is the *consequence* of their impious and murderous conduct.

Verse 17. ***And the way of peace have they not known*** — They neither have peace in themselves, nor do they suffer others to live in quiet: they are brooders and fomenters of discord.

Verse 18. ***There is no fear of God before their eyes.*** — This completes their bad character; they are downright atheists, at least practically such. They fear not God's judgments, although his eye is upon them in their evil ways. There is not one article of what is charged against the Jews and Gentiles here that may not be found justified by the histories of both, in the most ample manner. And what was true of them in those primitive times is true of them still. With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at men in a state of *warfare*; look at the nations of Europe, who enjoy most of the light of God; see what has taken place among them from 1792 to 1814; see what *destruction* of millions, and what *misery* of hundreds of millions, have been the consequence of Satanic excitement in fallen, ferocious passions! O SIN, what hast thou done! How many myriads of souls hast thou *hurried, unprepared*, into the eternal world! Who, among men or angels, can estimate the greatness of this calamity! this butchery of souls! What widows, what orphans, are left to deplore their sacrificed husbands and parents, and their own consequent wretchedness! And whence sprang all this? From that, whence come all *wars* and *fightings*; the *evil desires* of men; the *lust* of *dominion*; the insatiable thirst for money; and the desire to be *sole* and independent. This is the sin that ruined our first parents, expelled them from paradise, and which has descended to all their posterity; and proves fully, incontestably proves, that *we* are their legitimate offspring; the fallen progeny of fallen parents; children in whose ways are *destruction* and *misery*; in whose heart there is no faith; and before whose eyes there is nothing of the fear of God.

Verse 19. ***What things soever the law saith*** — That the word *law*, here, does not mean the *pentateuch*, is evident from the preceding quotations, not one of which is taken from that work. Either the term *law* must here mean the *Jewish writings in general*, or that *rule of moral conduct* which God had given to both Jews and Gentiles: to the former in their own *Scriptures*; to the latter in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, *this rule of* *moral conduct*, whether given in a *written* revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases to the Gentiles, *every mouth must be stopped, and the whole* *world*, πας ο κοσμος, both Jews and Gentiles, *stand convicted* *before God*: for all mankind have sinned against this law.

Verse 20. ***Therefore, by the deeds of the law*** — On the score of *obedience* to this moral law, *there shall no flesh*, ουπασασαρξ, *no human being*, be justified; none can be accepted in the sight of God. And why? Because *by the law is the knowledge of sin*: it is that which *ascertains* what sin is; shows how men have deviated from its righteous demands; and sentences them to death because they have broken it. Thus the law is properly considered as the *rule of right*; and, unless God had given some such means of discovering *what* SIN *is*, the darkened heart of man could never have formed an adequate conception of it. For, as an acknowledged *straight edge* is the only way in which the *straightness* or *crookedness* of a *line* can be determined, so the moral obliquity of human actions can only be determined by the law of God; that *rule* *of right* which proceeds from his own immaculate holiness.

Verse 21. ***But now the righteousness of God*** — God's *method of* *saving sinners* is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; *without the law*-without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for *it is witnessed by the law and the prophets*-the *rites* and *ceremonies* of the *one*, and the *preachings* and *predictions* of the *others*, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which God has provided.

Verse 22. ***Even the righteousness of God*** — That method of saving sinners which is not of *works*, but by faith in Christ Jesus; and it is not restrained to any *particular people*, as the law and its privileges were, but is *unto all* mankind in its *intention* and *offer*, and becomes effectual to them that believe; for God hath now made *no difference* between the Jews and the Gentiles.

Verse 23. ***For all have sinned:*** — And consequently are equally helpless and guilty; and, as God is no respecter of persons, all human creatures being equally his offspring, and there being *no* *reason* why *one* should be *preferred* before *another*, therefore his endless mercy has embraced ALL.
***And come short of the glory of God*** — και υστερουνται της δοξης του θεου. These words have been variously translated. *Failed of* attaining *the glory of God: Have not been able to bring glory to* *God: Stand in need of the glory*, that is, *the mercy of God*. The simple meaning seems to be this: that all have *sinned*, and none can enjoy God's glory but they that are *holy*; consequently both Jews and Gentiles have failed in their endeavours to attain it, as, by the works of *any law*, no human being can be justified.

Verse 24. ***Being justified freely by his grace*** — So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God's grace; which is shown to them who believe, through the redemption, απολυτρωσεως, the *ransom price*, which *is in* the sacrifice of *Christ Jesus*. The original is compounded of απο, *from*, and λυτροω, *I redeem*, and properly means the *price* laid down for the *redemption of a captive*. Comprehendit haec Christi απολυτρωσις, quicquid is docuit, fecit et passus est, eo consilio, ut homines malis liberati, praecipue peccato, malorum fonte immunes, veram felicitatem adipiscerentur.-*Rosenmuller*. This redemption of Christ comprehends whatsoever he *taught, did*, or *suffered*, in order to free men from evil; especially to free them from sin, the source of evils; that they might attain true felicity. And that it here means the *liberation* purchased by the blood-shedding of Christ, is evident from [Ephesians 1:7](../../../kjv/ephesians/1/7): *We have* REDEMPTION, απολυτρωσιν δια του αιματος αυτου, THROUGH HIS BLOOD, *the forgiveness of sins, according to the riches of his grace*. See also [Colossians 1:14](../../../kjv/colossians/1/14), where the same words are found.
λυτρα according to Suidas, is μισθος, η τα παρεχομενα υπερ ελευθεριας, επι τω λυτρωσασθαι βαρβαρων δουλειας. A reward; or *the price given to be redeemed from the slavery of the barbarians*. *Schleusner*, under the word απολυτρωσις, says, Negari quidem non potest, hanc vocem proprie notare redemptionem ejus, qui *captivus* detinetur, sive bello, sive alio captus sit modo, quae fit per *pretti solutionem*; quo sensu verbum απολυτροω legitur haud raro in Scripp. Graecis. No man certainly can deny that this word properly means the *redemption of a captive*, (whether he may have been taken in war or in any other way,) which is procured by the *payment of a price*. That the word also means *any deliverance*, even where *no price* is paid down, nobody will dispute; but that it means redemption by a *price laid down*, and the redemption of the soul by the *price of the death of Christ*, the above scriptures sufficiently prove.

Verse 25. ***Whom God hath set forth*** — Appointed and published to be a *propitiation*, ιλαστηριον, the *mercy-seat*, or *place* of atonement; because the blood of the sacrifice was sprinkled on and before *that*, in order to obtain remission of sin, punishment, c. The *mercy-seat* was the *lid* or *cover* of the ark of the *covenant,* where God was manifest in the symbol of his presence, between the cherubim therefore the atonement that was made in *this place* was properly made *to God* himself. [Luke 18:13](../../../kjv/luke/18/13).
***Through faith in his blood*** — This shows *what* we are to understand both by the απολυτρωσις, *redemption*, and the ιλαστηριον, *propitiation*; viz. that they refer to the *sacrificial death* of Jesus Christ, as the *atonement* made, and the *price* paid down, for the redemption of the souls of men.
***To declare his righteousness*** — εις ενδειξις, for the manifestation of his righteousness; his *mercy* in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all *past sins*.

Verse 26. ***To declare*****, I say,*****at this time*** — To manifest *now*, by the dispensation of the *Gospel, his righteousness*, his infinite mercy; and to manifest it in such a way, that he might still appear to be the *just* God, and yet *the justifier*, the pardoner, *of* *him who believeth in Jesus*. Here we learn that God designed to give the most *evident displays* both of his *justice* and *mercy*. Of his *justice*, in requiring a *sacrifice*, and absolutely refusing to give salvation to a lost world in any other way; and of his *mercy*, in *providing* THE sacrifice which his justice required. Thus, because Jesus was an *atonement*, a *ransom price*, for the sin of the world, therefore God can, consistently with his *justice*, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honourable; of showing the infinite purity of his justice, and of saving a lost world.
Hitherto, from the ninth verse, [Romans 3:9](../../../kjv/romans/3/9) the apostle had gone on without interruption, proving that Jew and Gentile were in a state of guilt and condemnation, and that they could be saved only by the redemption that is in Christ Jesus. The *Jew*, finding his boasted privileges all at stake, interrupts him, and asks:-

Verse 27. JEW. ***Where is boasting, then?*** — 'η καυχησις, *This* *glorying* of ours. Have we nothing in which we can *trust* for our acceptance with God? No *merit* of our *own*? Nothing accruing to us from our circumcision and being in covenant with God.
APOSTLE, ***It is excluded*** — εξεκλεισθη, *It is shut out*; the door of heaven is *shut* against every thing of this kind.
JEW. ***By what law?*** — By what *rule, doctrine*, or *reason* is it shut out? by the law *of works*? The rule of obedience, which God gave to us, and by which obedience we are accepted by him?
APOSTLE. ***Nay*** — Not by the law of works; glorying is not cut off or *shut out* by that; it stands in full force as the rule of life; but you have *sinned* and need pardon. *The law of works* grants no *pardon*, it requires *obedience*, and threatens the disobedient with *death*. But all glorying in the expectation of salvation, through your *own obedience*, is excluded by the *law, the doctrine of faith*: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, ([Romans 3:25](../../../kjv/romans/3/25),) is that by which you can be *justified*, pardoned, and taken into the Divine favour.

Verse 28. ***Therefore we conclude***, c.] Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened *a new and living way to* *the holiest by the blood of Jesus*, [Hebrews 10:19-20](../../../kjv/hebrews/10/19-20), &c: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by *fair, rational consequence, that a man* - any man, *is* *justified* - has his sins blotted out, and is received into the Divine favour, *by faith in Christ's blood, without the deeds of* *the law*, which never could afford, either to *Jew* or *Gentile*, a *ground* for justification, because *both* have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the *obedient* might claim.

Verse 29. **Is he*****the God of the Jews only?*** — Do not begin to suppose that because you cannot be justified by the works of the law and God has in his mercy found out a new method of saving you, that therefore this mercy shall apply to the *Jews* exclusively. Is not God the maker, preserver, and redeemer, *also of the Gentiles?* *Yes, of the Gentiles also*, as much as of the *Jews*; for all have equally sinned and there is no reason, if God be disposed to show mercy at all, that he should prefer the one to the other; since they are all equally guilty, sinful, and necessitous.

Verse 30. ***Seeing*****it is*****one God*** — επιπερ εις ο θεος. This has been rendered, *Seeing God is one*. It however makes little difference in the sense: the apostle's meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall *justify*-pardon, *the circumcision*-the believing *Jews, by* *faith*; and the *uncircumcision*-the believing *Gentiles*, by the same faith; as there is but *one Saviour* and one *atonement* provided for the whole.
It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, BY *faith*, and a different meaning when he says, δια της πιστεως, THROUGH *faith*. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, *extends* and more pointedly *ascertains* the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, *by* THAT SAME *faith*.

Verse [Romans 3:31](../../../kjv/romans/3/31). ***Do we then make void the law through faith?*** — 1. 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*. All that law had respect to *him*; and the *doctrine* of faith in Christ Jesus, which the Christian religion proclaimed, established the very claims and demands of that law, by showing that all was accomplished in the passion and death of Christ, for, *without shedding of blood*, the law would allow of *no remission*; and Jesus was that Lamb of God which was slain from the foundation of the world, in whose blood we have redemption, even the remission of sins. 2. 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; for such are God's workmanship, created anew in Christ Jesus, unto good works; in which they find it their duty and their interest incessantly to live.
1. IN the notes on the preceding chapter, I have, in general, followed the *plan* of Dr. Taylor, and especially in regard to its *dialogue* form, but I have often differed much from that very learned and judicious man, in the application of many words and doctrines. He cannot allow that the death of Christ should be considered as a *price paid down* for the salvation of men and, I confess, I cannot understand the apostle in *any other way*. Nor can I see the weight of many of his observations, nor the force of his conclusions, on any other ground than this, that the passion and death of Christ were an atonement made to Divine justice in the behalf of man; and that it is through the merit of that great sacrifice that God forgives sin. Nor can I see any reason why such great stress should be laid on *faith*, but as that lays hold on and takes up the sacrifice of Christ as a *ransom price* for the redemption of the soul from the thraldom and misery of sin and Satan.
2. This chapter contains a fine and striking synopsis of the whole Christian system. The wretched state of man is awfully exhibited, from the 10th to the 18th verse; [Romans 3:10-18](../../../kjv/romans/3/10-18) and the plan of salvation, in the 24th, 25th, and 26th verses. [Romans 3:24-26](../../../kjv/romans/3/24-26) A pious writer calls these the Catechism of Christian Righteousness. The following points in this catechism are worthy of high consideration - viz. *How is God glorified in us, and we in* *him*? - By his GRACE. *What does his grace work in us*? - True holiness. *Upon what motive*? - Because it is *pleasing* to him. *By whom does he* *give us salvation*? - By Jesus Christ. *How has Christ obtained this* *for us*? - By *redeeming us*. *What price did he give*? - His BLOOD. *What does his blood effect*? - It *reconciles* us to God. *How is it* *applied*? - By FAITH. *Who has given this victim of reconciliation*? - God the Father. *Why did he choose these means*? - To confound the *false* righteousness of the Gentiles; to abolish the FIGURATIVE righteousness of the Jews; and to establish his *own*. *What does* *this grace of God perform*? - It pardons sin and purifies the heart. *For whom is this designed*? - For *all mankind*, both Jews and Gentiles. *To whom are these blessings actually communicated*? - To all who *repent, turn from* their *sin*, and *believe* on the Lord Jesus. *Why did not God make known this grand method of salvation* *sooner*?
(1) To make it the more valued:
(2) To show his fidelity in the performance of his promises: and,
(3) To make known the virtue and efficacy of the blood of Christ, which sanctifies the *present*, extends its influence to the *past*, and continues the availing sacrifice and way of salvation to all *future* ages.
3. 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. Christ has done much to save us, and the way of salvation is made plain; but, unless he *justify* our conscience from dead works, and *purify* our *hearts* from all sin, his passion and death will profit us nothing. While we *boast* in Christ Jesus, let us see that our *rejoicing*, καυχησις, our *boasting*, be this, *the testimony of our conscience, that in* *simplicity and godly sincerity, not with fleshly wisdom, but by* *the grace of God, we have our conversation in the world*, [2 Corinthians 1:12](../../../kjv/2-corinthians/1/12).
4. We must beware of *Antinomianism*; that is, of supposing that, because Christ has been *obedient* unto death, there is no necessity for our *obedience* to his righteous commandments. If this were so, the grace of Christ would tend to the *destruction* of the law, and not to its *establishment*. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an *innocent, holy*, and *useful* life. Wherever Christ *lives* he works: and his work of righteousness will *appear* to his servants, and its effect will be quietness and *assurance* for ever. The life of God in the soul of man is the principle which *saves* and *preserves* eternally.

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