---
title: "Romans 3 - Study King James Bible with clarkes commentary"
description: "Read Romans 3 with clarkes commentary commentary. 1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/clarkes-commentary/romans/3"
---

[ Read](/kjv/romans/3)[ Commentary](/study/romans/3)[ Interlinear](/interlinear/romans/3) Audio

 1 What advantage then hath the Jew? or what profit *is there* of circumcision?

 2 Much every way: chiefly, because that unto them were committed the oracles of God.

 3 For what if some did not believe? shall their unbelief make the faith of God without effect?

 4 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 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 God forbid: for then how shall God judge the world?

 7 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 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 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 As it is written, There is none righteous, no, not one:

 11 There is none that understandeth, there is none that seeketh after God.

 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

 13 Their throat *is* an open sepulchre; with their tongues they have used deceit; the poison of asps *is* under their lips:

 14 Whose mouth *is* full of cursing and bitterness:

 15 Their feet *are* swift to shed blood:

 16 Destruction and misery *are* in their ways:

 17 And the way of peace have they not known:

 18 There is no fear of God before their eyes.

 19 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 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 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

 22 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 For all have sinned, and come short of the glory of God;

 24 Being justified freely by his grace through the redemption that is in Christ Jesus:

 25 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 To declare, *I say*, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

 27 Where *is* boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

 28 Therefore we conclude that a man is justified by faith without the deeds of the law.

 29 *Is he* the God of the Jews only? *is he* not also of the Gentiles? Yes, of the Gentiles also:

 30 Seeing *it is* one God, which shall justify the circumcision by faith, and uncircumcision through faith.

 31 Do we then make void the law through faith? God forbid: yea, we establish the law.
 
[Romans 2](/study/romans/2) [Romans 4](/study/romans/4)

## Commentary

 To verse 1
 
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?

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