Romans 3 - Printer Friendly

What does Romans 3 mean?

Chapter Commentary:

Romans 3 begins with a question-and-answer session, as if between Paul and an imagined opponent. Paul poses questions, much like those one would expect from someone taking issue with what Paul wrote in Romans chapter 2. This opponent asks what advantage there is to being a Jew, if the law can't keep individual Jewish people from facing God's judgment for their sin. Paul insists there is an advantage to Israel, as a nation, in that they have been given the "oracles"—the Word—of God. He then shows that God remains faithful to Israel in spite of her faithlessness. In fact, Israel's unrighteousness only serves to further prove God's righteousness. That does not mean, of course, that God wishes for people to sin more and more to make Him look better (Romans 3:1–8).

Next, Paul's shadow questioner asks if Jews are better off than Gentiles. This time, Paul says no. Every single person, Jew and Gentile, is under sin. Having the law doesn't change that. Paul strings together a series of quotes from the Old Testament Scriptures to show that God's Word has always taught that all humans are sinful. He begins with "none is righteous, no, not one" from Psalm 14:1. Then he quotes several verses to show how humans have always used our bodies—our throats, tongues, lips, feet, and eyes—to express our sinfulness. Then Paul delivers his most damning and conclusive sentence, yet: No human being will be justified in God's sight by following the works of the law. The law brings knowledge of sin but no hope of salvation (Romans 3:9–20).

Finally, though, Paul turns to the point of his letter to the Christians in Rome. The law can never justify us, but Paul reveals that there is a way to be declared righteous in the eyes of God apart from the law. It is available through faith in Christ for all who believe. True, all have sinned and fall short of being able to participate in God's glory. But we can be justified—declared righteous before God—through God's grace as a gift. This is something we could never earn. Salvation is possible through the atoning sacrifice of Christ's blood when He died on the cross to pay for our sin. God is the one who put Christ forward to be sacrificed in this way to show His own righteousness. Our sin must be paid for. God's just anger must be satisfied, and it was satisfied in Christ's death. That allowed God to become not the executioner but the justifier of everyone who has faith in Jesus (Romans 3:21–28).

Paul closes out the chapter by emphasizing that this gift is available to be received by everyone, both Jews and Gentiles alike. Nobody can earn it. Nobody deserves it. All who come by faith may receive it (Romans 3:29–31).

Romans 3:1–8 contains a series of questions which might have come from someone opposed to Paul's teaching in Romans 2. Using this challenge-response structure, Paul clarifies that being Jewish and circumcised still comes with great advantages. He also points out that God remains faithful to the Jewish people in spite of their sin. In fact, His faithfulness in the face of unfaithfulness increases His glory. That does not mean, however, that God wants human beings to continue to sin, as some were accusing Paul of teaching.

Romans 3:9–20 contains a string of quotes from the Old Testament Scriptures. Paul uses these to demonstrate that both Jews and Greeks alike are under sin. After establishing that ''there is none who does good'' from Psalm 14:1, Paul uses quotes from Psalms and Isaiah to show ways we have always used our bodies—throats, tongues, lips, feet, and eyes—to express our sinfulness. He concludes the section with his strongest statement, yet, that no human being will be justified in God's sight by following the works of the law. The law can only show us our sin, not save us from it.

Romans 3:21–31 finally introduces the ''good news'' part of the gospel of Jesus Christ. Up to this point, Paul has shown that even following the law cannot spare us from being judged by God for our sin. Now Paul announces that, through faith in Christ, we can be made righteous in God's sight. Entirely apart from the law, we can be redeemed by the atoning sacrifice of Christ's blood, willingly shed for our sin. This gift of God's grace instead of wrath is available to everyone, Jews and Gentiles alike. This is truly good news!

Chapter Summary:

Romans 3 begins with a question-and-answer scheme. These are responses one might expect from someone opposed to what Paul wrote in Romans 2. Next, Paul quotes from a series of Old Testament passages. These Scriptures show that those writers also agreed that nobody, not one person, deserves to be called righteous. Paul declares emphatically that no one will be justified by following the works of the law. Finally, though, he arrives at the good news: righteousness before God is available apart from the law through faith in Christ's death for our sin on the cross.

Chapter Context:

The prior chapter explained that God's judgment on sin will come to all men, whether or not they understand the literal law. Faith in God, in the heart, matters more to God than rote obedience. At the start of this chapter, Paul answers a series of questions from an imagined objector to those teachings. Next, he quotes a series of Old Testament passages which support His teaching that human beings are by nature sinful. Each of us turns away from God. Nobody can be justified by the law, Paul insists. Fortunately, it is possible to attain God's righteousness: but only by His grace, through faith in Christ's atoning sacrifice for our sin on the cross. We must come to this by faith, and it is available to Jews and Gentiles alike.

The book of Romans is the New Testament's longest, most structured, and most detailed description of Christian theology. Paul lays out the core of the gospel message: salvation by grace alone through faith alone. His intent is to explain the good news of Jesus Christ in accurate and clear terms. As part of this effort, Paul addresses the conflicts between law and grace, between Jews and Gentiles, and between sin and righteousness. As is common in his writing, Paul closes out his letter with a series of practical applications.

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