---
title: "Romans 3 - Study King James Bible with cokes commentary on the holy bible"
description: "Read Romans 3 with cokes commentary on the holy bible 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/cokes-commentary-on-the-holy-bible/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
 
***[Romans 3:1](/kjv/romans/3/1)*****.—** The Apostle, in the latter end of the foregoing chapter, 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 general conclusion. He has shewn that the Jews were rather more wicked than the Gentiles, and stood condemned by such of them as sincerelydid their duty through the secret influences of divine grace; that a possession of the law, circumcision, and an outward profession of relation to God, gave them no character, and signified nothing, as to their acceptance with him. This was in effect to say, that the Jews were as unworthy to be *continued*in the church, as the Gentiles to be *taken*into it; and consequently, that 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. And the Apostle was sensible that the Jew would understand what he had said in this sense. To set aside his law, his circumcision, his external advantages, as insufficient to gain him any interest in the favour of God, was to strip him of his peculiar honours, and quite ruin him as a Jew. This must be very disgusting: and the Apostle, who had often debated the point with his countrymen, knew very well what a Jew would be ready to say upon this occasion. Here, therefore, he seasonably introduces a *dialogue*between himself and the Jew, indulging, as it were, his disgust, by giving him leave to speak for himself; Rom 3:1-8 and what he is supposed to speak, we have reason to think was what the Jews had actually replied and objected against the Apostle. This would amuse, and at the same time instruct him, and possibly cool his resentment; especially as the Apostle's answer to the first question is much in his favour. There seems no room to doubt, that this dialogue relates to the rejection of the Jews; a subject which would have come in here naturally enough. But then it would have broken in too much upon the Apostle's argument: for which reason he but just touches upon it here, reserving the full consideration of it to the 9th, 10th, and 11th chapters; particularly ch. [Romans 9:4-23](/kjv/romans/9/4-23); where we have the same questions more distinctly put, answered, and largely discussed; only we may observe, that *here*they relate solely to the rejection of the Jews, but *there*they take in also the calling of the Gentiles. After the dialogue, St. Paul resumes his argument, Rom 3:9 proves farther by Scripture quotations, that the Jews were guilty before God as well as other men, Rom 3:10-19 and concludes that no part of mankind could have a right to the blessings of God's kingdom and covenant upon the footing of any works of obedience which they had done, Rom 3:20 but only by the favour of God in the Gospel; which he explains, [Romans 3:21](/kjv/romans/3/21), &c. The sum and force of the Apostle's argument is this: "All sorts of men, Jews as well as Gentiles, have sinned: therefore no part of mankind can lay claim to the blessings of God's kingdom and covenant upon the score of *obedience;*and therefore the Jew stands as much in need of grace or favour, to give him a title to those blessings under the kingdom of the Messiah, as the Gentile. Consequently the Gentile has as good a title as the Jew; for those blessings are given only by *grace;*and *grace,*or mere favour, is alike free to all mankind: and when all are in equal circumstances, it is perfectly absurd for *any*to pretend to engross it to themselves, exclusively of others, who are as good, or but as bad, as they." And thus the Apostle very solidly, and to our great comfort, proves, that we Gentiles, through *faith alone,*have a good and firm title to all the blessings of the Gospel covenant; pardon, privileges, ordinances, the Spirit of God, and the rich hope of everlasting life.

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