Bible Study Romans 3: 1-31

 

Commentary of the Book of the Romans

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study Romans 3: 1-31

Text:

There Is None Righteous

3 Then what advantage has the Jew? Or what is the value of circumcision? 2 Great in every respect. First of all, that they were entrusted with the oracles of God. 3 What then? If some [a]did not believe, does their [b]unbelief abolish the faithfulness of God? 4 May it never be! Rather, let God be true and every man a liar, as it is written,

“That You may be justified in Your words,
And overcome when You [c]are judged.”

5 But if our unrighteousness [d]demonstrates the righteousness of God, what shall we say? Is the God who inflicts wrath unrighteous? (I am speaking in human terms.) 6 May it never be! For otherwise, how will God judge the world? 7 But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? 8 And why not say (as we are slanderously reported and as some claim that we say), “Let us do evil that good may come”? [e]Their condemnation is just.

9 What then? Are we [f]better? Not at all; for we have already charged that both Jews and Greeks are all under sin; 10 as it is written,

“There is none righteous, not even one;

11 

There is none who understands,
There is none who seeks for God;

12 

All have turned aside, together they have become worthless;
There is none who does good,
There is not even one.”

13 

“Their throat is an open tomb,
With their tongues they keep deceiving,”
“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 paths,

17 

And the path of peace they have not known.”

18 

“There is no fear of God before their eyes.”

19 Now we know that whatever the Law says, it speaks to those who are in the Law, so that every mouth may be shut and all the world may become accountable to God; 20 because by the works [g]of the Law no flesh will be justified in His sight, for [h]through the Law comes the knowledge of sin.

The Righteousness of God through Faith

21 But now apart [i]from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those [j]who believe; for there is no distinction; 23 for all [k]have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a [l]propitiation [m]in His blood through faith, for a demonstration of His righteousness, [n]because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who [o]has faith in Jesus.

27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28 [p]For we maintain that a man is justified by faith apart from works [q]of the Law. 29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God, who will justify the [r]circumcised [s]by faith and the [t]uncircumcised through that faith, is one.

31 Do we then abolish [u]the Law through faith? May it never be! On the contrary, we establish the Law.

Verse by verse commentary:

Verse 1: “Then what advantage has the Jew? Or what is the value of circumcision?”

Paul states that God shows no favoritism, however, this does not eliminate the "advantage" of being Jewish, but rather indicates that disobedience negates it.

Verse 2: “Great in every respect. First of all, that they were entrusted with the oracles of God.”

The phrase "oracles of God" demonstrates the apostolic conviction that the Old Testament's inspiration extended to its very words. There was doubt in Paul’s mind that the Old Testament were the very words of God. Some say that the Old Testament only contained the words of God, but Paul would disagree. 

Verse 3: “What then? If some did not believe, does their unbelief abolish the faithfulness of God?”

God's unwavering faithfulness is a core biblical truth. His covenant promises stand, unaffected by human doubt or rebellion. This divine trait is inherent to His nature. Israel's history exemplifies this: despite their repeated failures, God preserved them and fulfilled His unconditional promises to Abraham, Isaac, and Jacob, based solely on His will. Similarly, in the New Testament, salvation through Christ is a gift of grace, not earned. Human sin cannot negate God's immutable plan; His purposes will be achieved, and His word will never fail. Thus, unbelief cannot diminish God's faithfulness. His promises are secure due to His unchanging character, omnipotence, and perfect justice. He remains true to His word, providing comfort to believers, as His promises are secure even when their faith wavers.

Verse 4: “May it never be! Rather, let God be true and every man a liar, as it is written,

‘That You may be justified in Your words,
And overcome when You are judged.”’”

Even if humanity were to unanimously declare God unfaithful to His promises, this would only affirm humanity's deceitfulness and God's truthfulness. This is a quote from Psalm 51: 4.

Verse 5: “ But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is the God who inflicts wrath unrighteous? (I am speaking in human terms.)”

This idea, (“I am speaking in human terms.”) while presented as a hypothetical in a discussion, requires immediate correction due to its suggestion that God could be unjust. 

Verse 6: “ May it never be! For otherwise, how will God judge the world?”

God's justice will be evident in the Last Judgment. Sins that necessitated this judgment will offer no excuse. God's justification of sinners does not negate the fundamental truth that He will righteously judge the world.

Verse 7: “But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner?”

A "lie" in this context refers to a moral falsehood. Individuals might try to avoid God's judgment by arguing that their sin somehow contributed to God's glory.

Verse 8: “And why not say (as we are slanderously reported and as some claim that we say), ‘Let us do evil that good may come’? Their condemnation is just.”

Paul was apparently accused of teaching a false conclusion, however foolish it may be. A similar, yet not identical, issue is explored in Romans 5: 20-6:1.

Verse 9: “What then? Are we better? Not at all; for we have already charged that both Jews and Greeks are all under sin;”

Paul likely addresses the Christians in Rome, the recipients of this letter. These Christians are not inherently superior to others whom Paul has identified as being under God's judgment. “Under sin” speaks to the total depravity of man and his inability to repent and believe until after he has received a new heart that desires to do so.

Verse 10: “as it is written,

“There is none righteous, not even one;

Paul now makes the case for the total depravity of man. The New Testament consistently appeals to the authority of Scripture. “As it is written” demonstrates that appeal. These Biblical texts collectively emphasize the pervasive dominion of sin, leading to the total depravity and subsequent condemnation of all humanity.

Verse 11: “There is none who understands,

                  There is none who seeks for God;”

No one fully acts on the knowledge they possess; no one is the person they aspire to be. God is not hidden or playing games with humanity today. He has revealed Himself and is not overlooking sin. God openly declares humanity's sinfulness and offers salvation to those who will repent and believe in the Lord Jesus Christ.

Verse 12: “All have turned aside, together they have become worthless;

                   There is none who does good,

                   There is not even one.”

The next accusation against humanity is that "together they have become worthless," which implies a state of being overripe or spoiled, akin to fruit that has turned sour. Just as ripe fruit can become unappetizing when it rots, humanity is not "lush fruit" but rather "corrupt fruit," according to the Judge of all the earth. The next charge is: "There is none who does good, There is not even one" This illustrates humanity as travelers who have strayed from the correct path, with no one capable of guiding the others. As our Lord told the religious leaders of His time, "You are blind leaders of the blind" (Matthew 15:14). This is the assessment of the Judge of all the earth regarding every individual on the planet. Man is totally depraved spiritually.

Verse 13: ““Their throat is an open tomb,

                   With their tongues they keep deceiving,”

                  “The poison of asps is under their lips”;

When God observes humanity, He doesn't perceive us as innocent; instead, He likens us to open graves that stink. Regarding the human tongue—yours and mine—God declares, "The poison of asps is under their lips." Just as one sees the venomous fangs and hissing of snakes at a zoo, capable of delivering a fatal bite, Paul uses this Old Testament imagery to illustrate the destructive nature of human speech.

Verse 14: ““Whose mouth is full of cursing and bitterness”;

People speak with mouths full of cursing, deceit, and fraud; mischief and vanity lie under their tongues. There's a natural inclination to curse. If you listen to modern conversation, you'll hear profanity in a majority of people’s vocabulary, from manual laborers to college professors. They often express themselves better with profanity than with any other language.

Verse 15: “Their feet are swift to shed blood,”

Isaiah 59:7 paints a stark picture of humanity: "Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths." This verse powerfully illustrates mankind's swiftness to shed blood. Recent events in August and September 2025 in the USA demonstrate this sadly. 

Verse 16: “Destruction and misery are in their paths,”

Humanity leaves desolation and distress in its wake, as stated in Isaiah 59:7.

Verse 17: “And the path of peace they have not known.”

Despite humanity's long-standing pursuit and discourse on peace, it remains elusive. A glance at the world today, or a quick read of your social media, reveals the persistent absence of true peace in the world.

Verse 18: ““There is no fear of God before their eyes.”

Paul concludes by summarizing humanity's total depravity and sinfulness, highlighting a complete disregard and defiance towards God. This paints a dark picture of mankind's rebellion.

Verse 19: “Now we know that whatever the Law says, it speaks to those who are in the Law, so that every mouth may be shut and all the world may become accountable to God;”

Humanity is incapable of achieving righteousness through adherence to the Mosaic Law. One might liken this to a desperate individual grasping at the Law as a drowning person clutches a straw. However, the Law offers no salvation; rather, it has the opposite effect. Embracing the Law is akin to an individual leaping from an airplane, choosing a sack of cement over a parachute. Indeed, the Law will inevitably lead to condemnation. It serves as an instrument of judgment, a dispensation of death.

Verse 20: “because by the works of the Law no flesh will be justified in His sight, for through the Law comes the knowledge of sin.”

I challenge anyone today who believes salvation is achieved through adherence to the Law to explain this verse: "because by the works of the Law no flesh will be justified in His sight." To be "justified" means to be declared righteous, saved, and to meet God's standards. This is an absolute impossibility for humanity. So, if "by the deeds of the law there shall no flesh be justified," what is the Law's purpose? "By the law is the knowledge of sin." Instead of offering salvation, the Law exposes humanity as sinful.

Verse 21: “But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,”

Righteousness, as described here, is separate from the Law. It cannot be achieved through personal effort or adherence to rules, not even God's law. Humanity is incapable of perfectly keeping the Law, and God cannot accept imperfection. Therefore, salvation through the Law is impossible because neither you nor I can provide the necessary perfection.

This concept of righteousness is "witnessed by the law and the prophets." The Law itself pointed to it through the Mosaic system's tabernacle, where bloody sacrifices foreshadowed Christ. The prophets also testified to it by speaking of Christ's coming, death, and resurrection. For example, Isaiah prophesied, "All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all…. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand" (Isaiah 53:6, 10).

Verse 22: “even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;”

Paul teaches that the righteousness of God is now available and must be embraced. For Paul, belief encompasses understanding the gospel, agreeing with its message about Christ, and faithfully obeying and relying on Him as both Savior and Lord. This righteousness is available to all who have faith, regardless of whether they are Jew or Gentile, because "there is no distinction: for all have sinned." There is no salvation apart from Lordship Salvation. If Christ is not your Lord, you are not saved.

Verse 23: “for all have sinned and fall short of the glory of God,”

Humanity, originally created in the image of God (Genesis 1:26-27), has marred this Divine likeness through idolatry, leading to moral and spiritual degradation. However, grace offers renewal and restoration of humanity's lost glory in believers. This powerfully illustrates the consequences of sin.

Verse 24: “being justified as a gift by His grace through the redemption which is in Christ Jesus;”

In Christian theology, justification is the opposite of condemnation. It signifies the declaration that a believing sinner is righteous, achieved through the imputed righteousness of Christ, referred to in Romans 5:17 as the "gift of righteousness." Christ's righteousness is legally considered the possession of the sinner. Justification is a final and irreversible act, grounded in Christ's lifelong obedience, in which He fulfilled God’s law, and in His death on the cross, where He bore the penalty of God’s judgment. Believers now share the same righteous status as the risen Christ, with whom they are eternally united. Paul's repetition of this concept emphasizes God's divine initiative and mercy in freely granting salvation. "Redemption" denotes freedom gained through the payment of a price, specifically release from the bondage of sin. This is accomplished through Christ’s death, which serves as the ransom price for our salvation.

Verse 25: “whom God displayed publicly as a propitiation in His blood through faith, for a demonstration of His righteousness, because in the forbearance of God He passed over the sins previously committed;”

Christ's death served as a propitiatory sacrifice, satisfying divine judgment against sinners and leading to forgiveness and justification. However, Paul emphasizes that this sacrifice isn't the cause of God's love for humanity; rather, God's love motivated Him to offer His Son. Justification is instrumentally, not ultimately, caused by faith, as our righteousness is derived from Christ through faith.

Verse 26: “for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.”

The gospel reveals God's judicial righteousness. Under the Mosaic sacrificial system, animal sacrifices offered forgiveness, but not as a basis for it. The New Testament clarifies that these sacrifices could not truly substitute for human sins. Instead, their true significance lay in foreshadowing Christ, through whom God would definitively and appropriately address human sin.

Because of Christ's future work, God could righteously overlook "sins previously committed" (v. 25). Christ's work demonstrates both God's justice (He punishes sin in His Son, Romans 8:32) and the righteousness of His salvation through "faith in Jesus" (v. 26). In dealing with Christ as the sin-bearer and humanity as sinners, God neither compromises His holiness nor the necessity of atonement for sin. Yet, He graciously provides a salvation that humanity was incapable of achieving. Paul thus views the Cross as the manifestation of God's glorious wisdom in the Divine plan established before the foundation of the world.

Verse 27: “ Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.”

Given that both Jews and Gentiles are subject to God's wrath due to their sin, and the law serves to highlight the condemnation of Jews rather than protect them, and the gospel reveals both human unrighteousness and God's righteousness, no one, including Jews, has any basis for boasting. Boasting is, in fact, "excluded" because salvation is achieved through faith alone, not through human accomplishments.

Verse 28: “For we maintain that a man is justified by faith apart from works of the Law.”

Paul clarifies that boasting is excluded because humanity is justified by faith, not as a summary or conclusion of his previous statements, but as an explanation.

Verse 29: “Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,”

Paul argues that if justification were solely through the law, God would belong exclusively to the Jews. However, he asserts that since justification is by faith, God is the God of both Jews and Gentiles. He highlights the logical flaw in the Jewish position: if they maintained that God belonged only to them, there would have to be two Gods—one for Jews and one for Gentiles. This contradicts their monotheistic belief in one God.

Verse 30: “since indeed God, who will justify the circumcised by faith and the uncircumcised through that faith, is one.”

There is but one God. In the Old Testament, He provided humanity with the Law, yet mankind failed. God did not grant salvation through adherence to the Law; rather, salvation has always been achieved always by the sacrifice which man brought in faith, pointing to the coming of the Lord Jesus Christ.

Verse 31: “Do we then abolish the Law through faith? May it never be! On the contrary, we establish the Law.”

The word "Law" in this context extends beyond the Mosaic system or any singular law, encompassing the entirety of Old Testament revelation. While “Faith” excluded the works of the Law, it does not nullify the Old Testament revelation. Paul illustrates this in the subsequent chapter with the examples of Abraham and David, two pivotal figures saved by faith, not by adherence to the Law. Abraham lived and died four centuries before the Law was given, demonstrating that his salvation was founded on faith. Similarly, David, despite breaking the Law, was saved by faith through his trust and belief in God, even confessing his sins. God accepted and saved him through his faith.