Հռոմէացիներ / Romans - 3 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8: Из предыдущей главы становилось очевидным, что согрешающий иудей так же подлежит гневу Божию, как и согрешающий язычник. Но в таком случае

возбуждался вопрос о преимуществах иудейского народа - в чем же они заключались? Ведь и сам Апостол в 1-ой главе намекал на существование этих преимуществ (1:16). На этот предполагаемый вопрос Апостол отвечает, что иудеи имели много преимуществ и, прежде всего, обладали откровением Божиим. Если это обладание не привело к той цели, к какой оно должно было привести, т. е. к принятию ими Христа, то не уничтожилась ли через это верность Бога данным праотцам иудеев обещаниям! Нет, скорее можно сказать, что через неверие иудеев верность Бога означенным обещаниям еще более стала видна. Но если, таким образом, грех неверия человеческого служит к наивысшему прославлению Божию, то может ли Бог гневаться на грешников? Если бы не признать за Господом этого права гневаться и на тех грешников, грехи которых служат к прославлению Его святости, то это значило бы отрицать возможность последнего суда над всем человечеством.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, I. He answers some objections that might be made against what he had said about the Jews, ver. 1-8. II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles, ver. 9-18. III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (ver. 19 to the end). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.
Adam Clarke: Commentary on the Bible - 1831
The apostle points out the peculiar privileges of the Jews, Rom 3:1-8. But shows that they, also, as well as the Gentiles, had sinned, and forfeited all right and title to God's especial favor, Rom 3:9. The corrupt state of all mankind, Rom 3:10-18. All the world is guilty before God, and none can be justified by the works of the law, Rom 3:19, Rom 3:20. God's Mercy in providing redemption for a lost world, by Jesus Christ, Rom 3:21-26. This excludes boasting on the part both of Jew and Gentile; provides salvation through faith for both; and does not set aside, but establishes the law, Rom 3:27-31.
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 favor of God. This at once stripped him of all his peculiar honors 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 3:1, The Jews' prerogative; Rom 3:3, which they have not lost; Rom 3:9, howbeit the law convinces them also of sin; Rom 3:20, therefore no flesh is justified by the law; Rom 3:28, but all, without difference, by faith, only; Rom 3:31, and yet the law is not abolished.
John Gill
INTRODUCTION TO ROMANS 3
In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said concerning the equality of the Gentiles with the Jews; and various proofs out of the Psalms and Prophets, showing the general depravity and corruption of mankind, of the Jews as well as of the Gentiles; and the conclusion from all this, that there is no justification by the works of the law, but by the righteousness of God received by faith, of which a large and clear account is given. The first objection is in Rom 3:1, and is taken from the unprofitableness of being a Jew and a circumcised person, if that is true which is asserted in the preceding chapter; to which an answer is given, Rom 3:2, showing that though many things might be instanced in, in which the Jew had the advantage of the Gentile in external things; this might be mentioned as one for all, and taken sufficient answer, that the Jews had the oracles or word of God committed to their trust, by which they became acquainted with the will of God. The apostle foreseeing that another objection would arise upon this; what signifies their having the oracles of God, when these are not believed by them? prevents it by observing, Rom 3:3, that though some did not believe, some did, and as for the unbelief of others, the truth and faithfulness of God in his word were not made void by it; however false and deceitful men are, God is always true to his word, Rom 3:4, and which is confirmed by a passage of Scripture, cited out of Ps 51:4, hence arises another objection, that if the righteousness of God is commended and illustrated by the unrighteousness of man, then it would be unjust in God to take vengeance on men for their sins, Rom 3:5, which is removed with abhorrence, and answered by observing, that if there was any truth in it, the world could not be judged by God, as it certainly will, Rom 3:6, but still the objection is continued and strengthened, Rom 3:7, that if God is glorified through the sins of men, not only men ought not to be punished for them, but they should not be reckoned sinners, or as doers of evil things, but of good things, and be indulged in them; to which is replied, that this was the common calumny cast upon the doctrine of the apostle, and persons of such principles and practices are deserving of damnation, Rom 3:8. Having removed these objections, the apostle reassumes his former assertion, and supports it, that a carnal circumcised Jew is no better than a carnal uncircumcised Gentile; it being already sufficiently made to appear, that they are both under the power and guilt of sin; and as a further evidence of it, he produces several passages out of the book of Psalms, and out of the prophecies of Isaiah, which fully express the sad corruption of human nature, and especially of the Jews; and this account begins in Rom 3:10, and ends in Rom 3:18, and which account he suggests, Rom 3:19, carries in it such a full conviction of the truth of what he had said, that all men are under sin, that no one would be able to open his mouth in his own defence, but all must acknowledge themselves guilty before God: and then he proceeds to the conclusion he meant to draw from all this, that there is no justification of any before God by the deeds of the law; giving this as a reason for it, because the law discovered sin, but not a justifying righteousness, Rom 3:20, that is revealed in another way, by the Gospel, and not the law, though both law and prophets bear a testimony to it, Rom 3:21, which righteousness is described by the author of it, God; by the means through which it comes to the use and comfort of men, the faith of Christ; and by the subjects of it, them that believe; in the justification of which there is no difference, Rom 3:22, of which a reason is given, Rom 3:23, taken from the general state of men, as sinners, and bereaved of the image of God: the several causes, ways, means, and end of the justification of such persons are suggested; the moving cause is the free grace of God, the meritorious or procuring cause the redemption that is in Christ, Rom 3:24, and his propitiatory sacrifice, Rom 3:25, which is owing to the eternal purpose of God, whose end in it was to declare his purity, holiness, and justice; which end is repeated and enlarged on, in Rom 3:26, upon which the apostle asks, Rom 3:27, what is become of boasting in the creature? and answers himself by saying, it was excluded, not by the doctrine of works, but by the doctrine of faith, and particularly the doctrine of justification by faith in the righteousness of Christ; wherefore the conclusion stands firm and just, from the premises, that justification is by faith without the works of the law, Rom 3:28, and it is further confirmed, that Jews and Gentiles, with respect to their state and condition God-ward, are on a level; he is the God of the one, as well as of the other, Rom 3:29, and this appears by his justifying both in one and the same way, through faith in the righteousness of this Son, Rom 3:30, and the chapter is concluded by obviating an objection that might be made, that through this doctrine of justification by faith the law is made void, and is of no use, Rom 3:31, to which the apostle answers, that this is so far from being fact, that the law is established by it.
3:13:1: Իսկ արդ՝ զի՞նչ աւելի է Հրէին, կամ զի՞նչ օգուտ ՚ի թլփատութենէ՛ անտի։
1 Արդ, ո՞րն է հրեայի առաւելութիւնը, կամ թլփատութիւնից ի՞նչ օգուտ.
3 Ուրեմն Հրեան ի՞նչ առաւելութիւն ունի, կամ թլփատութենէն ի՞նչ շահ կայ։
Իսկ արդ զի՞նչ աւելի է Հրէին, կամ զի՞նչ օգուտ ի թլփատութենէ անտի:

3:1: Իսկ արդ՝ զի՞նչ աւելի է Հրէին, կամ զի՞նչ օգուտ ՚ի թլփատութենէ՛ անտի։
1 Արդ, ո՞րն է հրեայի առաւելութիւնը, կամ թլփատութիւնից ի՞նչ օգուտ.
3 Ուրեմն Հրեան ի՞նչ առաւելութիւն ունի, կամ թլփատութենէն ի՞նչ շահ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Итак, какое преимущество [быть] Иудеем, или какая польза от обрезания?
3:1  τί οὗν τὸ περισσὸν τοῦ ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
3:1. Τί (What-one) οὖν (accordingly) τὸ (the-one) περισσὸν (abouted) τοῦ (of-the-one) Ἰουδαίου, (of-Iouda-belonged,"ἢ (or) τίς (what-one) ἡ (the-one) ὠφελία (a-benefitting-unto) τῆς (of-the-one) περιτομῆς; (of-a-cutting-about?"
3:1. quid ergo amplius est Iudaeo aut quae utilitas circumcisionisWhat advantage then hath the Jew: or what is the profit of circumcision?
1. What advantage then hath the Jew? or what is the profit of circumcision?
3:1. So then, what more is the Jew, or what is the usefulness of circumcision?
3:1. What advantage then hath the Jew? or what profit [is there] of circumcision?
What advantage then hath the Jew? or what profit [is there] of circumcision:

1: Итак, какое преимущество [быть] Иудеем, или какая польза от обрезания?
3:1  τί οὗν τὸ περισσὸν τοῦ ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
3:1. quid ergo amplius est Iudaeo aut quae utilitas circumcisionis
What advantage then hath the Jew: or what is the profit of circumcision?
3:1. So then, what more is the Jew, or what is the usefulness of circumcision?
3:1. What advantage then hath the Jew? or what profit [is there] of circumcision?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Великое преимущество - точней: многое или многие (преимущества). Об этих преимуществах Апостол говорит обстоятельно в IX-ой гл. (ст. 4: и cл.). - Слово Божие. Так как в 3-м стихе прославляется верность Бога этому слову или, точнее, откровениям Божиим (ta logia tou q.), то ясно, что под словом Б. нужно разуметь обетования Божии (ср. 9:4: ai ekaggeliai), которые находятся не только у пророков (ср. Деян 3:24), но и в Пятикнижии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Advantages of the Jews; Objections Answered; The Depravity of Jews and Gentiles.A. D. 58.
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.

I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.

Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deut. xxxiii. 29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.

Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (v. 2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom. ix. 4, 5; here he mentions but one (which is indeed instar omnium--equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Acts vii. 38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia--the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb. v. 12; 1 Pet. iv. 11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, proton men gar--this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deut. iv. 8; xxxiii. 3; Ps. cxlvii. 20.

Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, v. 3.

Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa. xlix. 5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Ps. cxvi. 11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Ps. lxii. 9), altogether vanity, Ps. xxxix. 5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Ps. xii. 2, 6. For the further proof of this he quotes Ps. li. 4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Ps. li. 4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side.

Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? v. 5. What inference may be drawn from this? Is God unrighteous, me adikos ho Theos--Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job xxxiv. 17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.

Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? v. 6. The argument is much the same with that of Abraham (Gen. xviii. 25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job xxxiv. 17. Compare v. 18, 19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.

Object. 4. The former objection is repeated and prosecuted (v. 7, 8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Ps. lii. 1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhærebit--Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported--blasphemoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, 1 Thess. v. 13.

Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin--a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.

II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, v. 9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence;--under it as under a bond, by which they are bound over to eternal ruin and damnation;--under it as under a burden (Ps. xxxviii. 4) that will sink them to the lowest hell: we are guilty before God, v. 19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it;--under it as under a yoke;--under the power of it, sold to work wickedness. And this he had proved, proetiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The 10th, 11th, and 12th verses are taken from Ps. xiv. 1-3, which are repeated as containing a very weighty truth, Ps. liii. 1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the LXX. they were all added in Ps. xiv. from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Ps. cxl. 3), of the Jews (Isa. lix. 7, 8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Ps. xiv. is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen. vi. 5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,

1. That which is habitual, which is two-fold:--

(1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin. [2.] There is none that understandeth, v. 11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is,none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, v. 12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Eccl. vii. 23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu--Every defect is the source of evil.

(2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.

2. That which is actual. And what good can be expected from such a degenerate race? He instances,

(1.) In their words (v. 13, 14), in three things particularly:-- [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam. iii. 8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Ps. v. 9 and cxl. 3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam. iii. 9. But those that thus love cursing shall have enough of it, Ps. cix. 17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.

(2.) In their ways (v. 15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions--destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins.--And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Prov. i. 16; Isa. lix. 7, 8.

(3.) The root of all this we have: There is no fear of God before their eyes, v. 18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Ps. xxxvi. 1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh. v. 15. When once fear is cast off, prayer is restrained (Job xv. 4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.
Adam Clarke: Commentary on the Bible - 1831
3:1: Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, (Rom 2:25), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor 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 honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of God's peculiar people?
Albert Barnes: Notes on the Bible - 1834
3:1: What advantage ... - The design of the first part of this chapter is to answer some of the objections which might be offered by a Jew to the statements in the last chapter. The first objection is stated in this verse. A Jew would naturally ask, if the view which the apostle had given were correct, what special benefit could the Jew derive from his religion? The objection would arise particularly from the position advanced Rom 2:25-26, that if a pagan should do the things required by the Law, he would be treated as "if" he had been circumcised. Hence, the question, "what profit is there of circumcision?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: advantage: Rom 2:25-29; Gen 25:32; Ecc 6:8, Ecc 6:11; Isa 1:11-15; Mal 3:14; Co1 15:32; Heb 13:9
Geneva 1599
3:1 What (1) advantage then hath the Jew? or what profit [is there] of circumcision?
(1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.
John Gill
3:1 What advantage then hath the Jew?.... If he is not properly a Jew, who is born of Jewish parents, and brought up in the customs, rites, and religion of the Jewish nation, but anyone of whatsoever nation, that is born again of water, and of the Spirit; where is the superior excellency of the Jew to the Gentile? A man may as well be born and brought up a Heathen as a Jew; the one has no more advantages than the other by his birth and education: it may be rendered, "what hath the Jew more?" or "what has he superfluous" or "abundant?" the phrase answers to the Hebrew in Eccles 1:3, which is rendered, "what profit hath a man?" and in Eccles 6:8, , "what hath a wise man more", &c. and in Rom 3:11, , "what is a man better?" the first of these passages the Septuagint render by , "what abundance?" and the last by "what more", or "superfluous", or "abundant?" the phrase used by the apostle here:
or what profit is there of circumcision? since that which is outward in the flesh profits not unless the law is kept, otherwise circumcision is no circumcision; and if an uncircumcised Gentile keeps the law, he is a better man than a circumcised Jew; yea, he judges and condemns him; for the only true circumcision is internal, spiritual, and in the heart. To this the apostle answers in the Rom 3:2.
John Wesley
3:1 What then, may some say, is the advantage of the Jew, or of the circumcision - That is, those that are circumcised, above the gentiles?
Robert Jamieson, A. R. Fausset and David Brown
3:1 JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
What advantage then hath the Jew?--that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"
Answer:
3:23:2: Բազո՛ւմ ինչ, ամենայն իրօք. նախ՝ ա՛յն իսկ, զի հաւատարի՛մ եղեն պատգա՛մքն Աստուծոյ։
2 շատ բան՝ ամէն տեսակէտներով: Նախ՝ այն, որ Աստծու պատգամները նրանց վստահուեցին:
2 Շատ՝ ամէն կերպով. ամենէն առաջ ան՝ որ Աստուծոյ պատգամները անոնց վստահուեցան։
Բազում ինչ ամենայն իրօք. նախ այն իսկ` զի հաւատարիմ եղեն պատգամքն Աստուծոյ:

3:2: Բազո՛ւմ ինչ, ամենայն իրօք. նախ՝ ա՛յն իսկ, զի հաւատարի՛մ եղեն պատգա՛մքն Աստուծոյ։
2 շատ բան՝ ամէն տեսակէտներով: Նախ՝ այն, որ Աստծու պատգամները նրանց վստահուեցին:
2 Շատ՝ ամէն կերպով. ամենէն առաջ ան՝ որ Աստուծոյ պատգամները անոնց վստահուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Великое преимущество во всех отношениях, а наипаче [в том], что им вверено слово Божие.
3:2  πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
3:2. πολὺ (Much) κατὰ (down) πάντα (to-all) τρόπον. (to-a-turn) πρῶτον (To-most-before) μὲν (indeed) [γὰρ] "[therefore]"ὅτι (to-which-a-one) ἐπιστεύθησαν (they-were-trusted-of) τὰ (to-the-ones) λόγια (to-fortheelets) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:2. multum per omnem modum primum quidem quia credita sunt illis eloquia DeiMuch every way. First indeed, because the words of God were committed to them.
2. Much every way: first of all, that they were intrusted with the oracles of God.
3:2. Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.
3:2. Much every way: chiefly, because that unto them were committed the oracles of God.
Much every way: chiefly, because that unto them were committed the oracles of God:

2: Великое преимущество во всех отношениях, а наипаче [в том], что им вверено слово Божие.
3:2  πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
3:2. multum per omnem modum primum quidem quia credita sunt illis eloquia Dei
Much every way. First indeed, because the words of God were committed to them.
3:2. Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.
3:2. Much every way: chiefly, because that unto them were committed the oracles of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 favored; though they have most grievously abused these privileges.
Albert Barnes: Notes on the Bible - 1834
3:2: Much every way - Or, in every respect. This is the answer of the apostle to the objection in Rom 3:1.
Chiefly - That is, this is the principal advantage, and one including all others. The main benefit of being a Jew is, to possess the sacred Scriptures and their instructions.
Unto them were committed - Or were intrusted, were confided. The word translated "were committed," is what is commonly employed to express "faith" or "confidence," and it implied "confidence" in them on the part of God in intrusting his oracles to them; a confidence which was not misplaced, for no people ever guarded a sacred trust or deposit with more fidelity, than the Jews did the Sacred Scriptures.
The oracles - The word "oracle" among the pagan meant properly the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the pagan, and affairs of great importance were usually submitted to them. The word rendered "oracles" occurs in the New Testament but four times, Act 7:38; Heb 5:12; Pe1 4:11; Rom 3:2. It is evidently used here to denote the Scriptures, as being what was spoken by God, and particularly perhaps the divine promises. To possess these was of course an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in everything that pertained to them in this life and the life to come. They contained, besides, many precious promises respecting the future dignity of the nation in reference to the Messiah. No higher favor can be conferred on a people than to be put in possession of the sacred Scriptures. And this fact should excite us to gratitude, and lead us to endeavor to extend them also to other nations; compare Deu 4:7-8; Psa 147:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Much: Rom 3:3, Rom 11:1, Rom 11:2, Rom 11:15-23, Rom 11:28, Rom 11:29
because: Rom 2:18, Rom 9:4; Deu 4:7, Deu 4:8; Neh 9:13, Neh 9:14; Psa 78:4-7, Psa 147:19, Psa 147:20; Isa 8:20; Eze 20:11, Eze 20:12; Luk 16:29-31; Joh 5:39; Ti2 3:15-17; Pe2 1:19-21; Rev 19:10
committed: Co1 9:17; Co2 5:19; Gal 2:7; Ti1 6:20
the oracles: Rom 1:2; Psa 119:140; Dan 10:21; Act 7:38; Ti2 3:15, Ti2 3:16; Heb 5:12; Pe1 4:11; Pe2 1:20, Pe2 1:21; Rev 22:6
Geneva 1599
3:2 Much every way: (a) chiefly, because that unto them were committed the (b) oracles of God.
(a) The Jews' state and condition was of principal importance.
(b) Words.
John Gill
3:2 Much every way,.... The circumcised Jew has greatly the advantage of the uncircumcised Gentile, , "in all respects", , "on every side", as the Rabbins speak; phrases to which this in the text answers:
chiefly; more especially, particularly, and in the first place;
because that unto them were committed the oracles of God; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of. Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.
John Wesley
3:2 Chiefly in that they were intrusted with the oracles of God - The scriptures, in which are so great and precious promises. Other prerogatives will follow, Rom 9:4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.
Robert Jamieson, A. R. Fausset and David Brown
3:2 Much every way; chiefly, because--rather, "first, that."
unto them were committed the oracles of God--This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.
3:33:3: Իսկ արդ՝ եթէ չէ՛ր հաւատացեալ ոմանց, մի՞թէ՝ անհաւատութիւն նոցա զԱստուծոյ հաւա՛տսն խափանէ՞ր. քա՛ւ լիցի[3322]։ [3322] Ոմանք. Անհաւատութիւնն նոցա։
3 Իսկ արդ, եթէ ոմանք հաւատարիմ չգտնուեցին, միթէ նրանց անհաւատութիւնը Աստծու հաւատարմութիւնը խափանե՞ց:
3 Եթէ անոնցմէ ոմանք չհաւատացին, միթէ՞ անոնց անհաւատութիւնը Աստուծոյ հաւատարմութիւնը կը խափանէ. քա՛ւ լիցի։
Իսկ արդ եթէ չէր հաւատացեալ ոմանց, միթէ անհաւատութիւն նոցա զԱստուծոյ հաւատսն խափանէ՞ր. քաւ լիցի:

3:3: Իսկ արդ՝ եթէ չէ՛ր հաւատացեալ ոմանց, մի՞թէ՝ անհաւատութիւն նոցա զԱստուծոյ հաւա՛տսն խափանէ՞ր. քա՛ւ լիցի[3322]։
[3322] Ոմանք. Անհաւատութիւնն նոցա։
3 Իսկ արդ, եթէ ոմանք հաւատարիմ չգտնուեցին, միթէ նրանց անհաւատութիւնը Աստծու հաւատարմութիւնը խափանե՞ց:
3 Եթէ անոնցմէ ոմանք չհաւատացին, միթէ՞ անոնց անհաւատութիւնը Աստուծոյ հաւատարմութիւնը կը խափանէ. քա՛ւ լիցի։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Ибо что же? если некоторые и неверны были, неверность их уничтожит ли верность Божию?
3:3  τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
3:3. τί (What-one) γάρ; (therefore) εἰ (if) ἠπίστησάν (they-un-trusted-unto,"τινες, (ones,"μὴ (lest) ἡ (the-one) ἀπιστία (an-un-trusting-unto) αὐτῶν (of-them) τὴν (to-the-one) πίστιν (to-a-trust) τοῦ (of-the-one) θεοῦ (of-a-Deity) καταργήσει; (it-shall-un-work-down-unto?"
3:3. quid enim si quidam illorum non crediderunt numquid incredulitas illorum fidem Dei evacuabit absitFor what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
3. For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?
3:3. But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!
3:3. For what if some did not believe? shall their unbelief make the faith of God without effect?
For what if some did not believe? shall their unbelief make the faith of God without effect:

3: Ибо что же? если некоторые и неверны были, неверность их уничтожит ли верность Божию?
3:3  τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
3:3. quid enim si quidam illorum non crediderunt numquid incredulitas illorum fidem Dei evacuabit absit
For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
3:3. But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!
3:3. For what if some did not believe? shall their unbelief make the faith of God without effect?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Ибо что же? т. е. как понять это? (неверие иудеев обетованиям, по-видимому, совершенно уничтожает все значение этих обетований). - Если некоторые и неверны были. Выражение некоторые (tineV) означает часть целого, но не указывает, насколько велика эта часть. - Неверны были - точнее: не уверовали (hpisthsan), т. е. не уверовали в пришедшего Мессию, имея обетование о Нем. Для Апостола в то время уже вполне выяснилось отношение иудейского народа ко Христу (ср. IX-XI гл.). - Неверность - точнее: неверие (во Христа). - Уничтожит ли, т. е. лишиться силы? - Верность Божию, т. е. верность Бога Своим обещаниям, какие Он дал некогда народу Своему. - Никак. Бог верен... Здесь Апостол утверждает вообще верность Бога данным обещаниям, но для всякого ясно, что тут же дается ответ и на поставленный в 3-м ст. вопрос. Павел хочет сказать, что Бог непременно исполнит на еврейском народе данные патриархом этого народа обетования, но эту мысль он высказывает и развивает только в конце СI-ой гл. - Всякий человек лжив. Только человеку, существу слабой воли, свойственно лгать, т. е. изменять своим словам и обещаниям. - Бог же не таков! Ты праведен... В пс. L-ом, отрывок из которого представляют эти слова, Давид кается пред Богом в том, что он согрешил пред Ним, пред очами Его. Этим он хочет сказать, что он хорошо понимал, что делал, - Бог ему разъяснил еще ранее (в законе) преступность таких дел, какие совершил Давид, но Давид все-таки совершил их (ср. 8-ой ст. его псалма). Отсюда получается сходство между Давидом и израильским народом. Израиль, носитель божественных откровений, был хорошо ознакомлен с тем, что такое грех против Бога и к каким последствиям он ведет. Если теперь, вопреки этим чрезвычайным вразумлениям, он все-таки впал в ложь - отверг Мессию, то уже не должен, не имеет права обвинять Бога за свое отвержение. Перед словами: Ты праведен нужно прибавить союз: чтобы, так как в греч. тексте здесь стоит опущенное в русском wpwV an, и все выражение поэтому лучше перевести так: "чтобы Ты был признан, как праведный (в суде над Давидом и Израилем)". - И победишь - и чтобы Ты явился победителем, если Ты начнешь тяжбу (конечно, по поводу отвержения Израиля, на что Израиль выразил недовольство). Апостол приводит слова его пс. по тексту LXX.
Adam Clarke: Commentary on the Bible - 1831
3:3: Jew. For what - τι γαρ, What then, if some did not believe, etc. 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? Gen 17:7. Shall God, therefore, by stripping the Jews of their peculiar honor, as you intimate he will, falsify his promise to the nation, because some of the Jews are bad men?
Albert Barnes: Notes on the Bible - 1834
3:3: For what if some did not believe? - This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not follow that the faithfulness of God in his promises will fail?" The points of the objection are these:
(1) The apostle had maintained that the nation was sinful Rom. 2; that is, that they had not obeyed or believed God.
(2) This, the objector for the time admits or supposes in relation to some of them. But,
(3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful.
Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved, and this belief they grounded on his covenant with their fathers. The doctrine of the apostle Rom. 2 would seem to imply that in certain respects they were on a level with the Gentile nations; that if they sinned, they would be treated just like the pagan; and hence, they asked of what value was the promise of God? Had it not become vain and nugatory?
Make the faith - The word "faith" here evidently means the "faithfulness" or "fidelity of God to his promises." Compare Mat 13:23; Ti2 3:10; Hos 2:20.
Of none effect - Destroy it; or pRev_ent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: if some: Rom 9:6, Rom 10:16, Rom 11:1-7; Heb 4:2
shall: Rom 11:29; Num 23:19; Sa1 15:29; Isa 54:9, Isa 54:10, Isa 55:11, Isa 65:15, Isa 65:16; Jer 33:24-26; Mat 24:35; Ti2 2:13; Heb 6:13-18
faith: Psa 84:7; Joh 1:16; Co2 3:18; Th2 1:3; Tit 1:1, Tit 1:2
Geneva 1599
3:3 For what if some did not (c) believe? shall their unbelief make the (d) faith of God without effect?
(c) Break the covenant.
(d) The faith that God gave.
John Gill
3:3 For what if some did not believe?.... It is suggested, that though the Jews enjoyed such a privilege, some of them did not believe; which is an aggravation of their sin, that they should have such means of light, knowledge, and faith, such clear and full evidences of things, and yet be incredulous: though it should be observed that this was the case only of some, not of all; and must be understood, not of their disbelief of the Scriptures being the word of God, for these were always received as such by them all, and were constantly read, heard, and attended to; but either of their disobedience to the commands of God required in the law, or of their disregard to the promises of God, and prophecies of the Messiah, and of their disbelief in the Messiah himself when he came; but now this was no objection to the advantage they had of the Gentiles, since this was not owing to want of evidence in the word of God, but to the darkness and unbelief of their minds: and,
shall their unbelief make the faith of God without effect? no, their unbelief could not, and did not make void the veracity and faithfulness of God in his promises concerning the Messiah, recorded in the oracles of God, which they had committed to them; for notwithstanding this, God raised up the Messiah from among them, which is another advantage the Jews had of, the Gentiles; inasmuch as "of" them, "as concerning the flesh, Christ came, who is God over all, blessed for evermore", Rom 9:5, and he sent him to them, to the lost sheep of the house of Israel, as a prophet and minister; he sent his Gospel to them first, and called out by it from among them his elect, nor did he take it from them until he had done this: and he took it away only; until "the fulness of the Gentiles", Rom 11:25, is brought in; and then the Gospel shall come to them again with power, and "all Israel shall be saved" Rom 11:26.
John Wesley
3:3 Shall their unbelief disannul the faithfulness of God - Will he not still make good his promises to them that do believe?
Robert Jamieson, A. R. Fausset and David Brown
3:3 For what if some did not believe?--It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.
shall their unbelief make the faith of God--or, "faithfulness of God."
of none effect?--"nullify," "invalidate" it.
3:43:4: Արդ՝ եղիցի Աստուած ճշմարիտ, եւ ամենայն մարդ սո՛ւտ. որպէս եւ գրեալ է. Որպէս արդա՛ր եղիցես ՚ի բանս քո, եւ յաղթիցես ՚ի դատե՛լ քեզ[3323]։ [3323] Ոմանք. Եղիցիս ՚ի բանս քո, եւ յաղթեսցես ՚ի։
4 Քա՛ւ լիցի: Արդ, թող Աստուած ճշմարիտ լինի, իսկ ամէն մարդ՝ սուտ, ինչպէս որ գրուած էլ է, թէ՝ Արդար լինես քո խօսքերում ւ յաղթես, երբ դատում են քեզ[2]»:[2] Սաղմոս 50. 6:
4 Սակայն Աստուած ճշմարիտ թող ըլլայ եւ բոլոր մարդիկ՝ սուտ. ինչպէս գրուած է. ‘Որպէս զի քու խօսքերուդ մէջ արդար ըլլաս եւ դատուելու ատենդ դուն յաղթես’։
Արդ եղիցի Աստուած ճշմարիտ, եւ ամենայն մարդ` սուտ, որպէս եւ գրեալ է. Որպէս արդար եղիցես ի բանս քո, եւ յաղթեսցես ի դատել քեզ:

3:4: Արդ՝ եղիցի Աստուած ճշմարիտ, եւ ամենայն մարդ սո՛ւտ. որպէս եւ գրեալ է. Որպէս արդա՛ր եղիցես ՚ի բանս քո, եւ յաղթիցես ՚ի դատե՛լ քեզ[3323]։
[3323] Ոմանք. Եղիցիս ՚ի բանս քո, եւ յաղթեսցես ՚ի։
4 Քա՛ւ լիցի: Արդ, թող Աստուած ճշմարիտ լինի, իսկ ամէն մարդ՝ սուտ, ինչպէս որ գրուած էլ է, թէ՝ Արդար լինես քո խօսքերում ւ յաղթես, երբ դատում են քեզ[2]»:
[2] Սաղմոս 50. 6:
4 Սակայն Աստուած ճշմարիտ թող ըլլայ եւ բոլոր մարդիկ՝ սուտ. ինչպէս գրուած է. ‘Որպէս զի քու խօսքերուդ մէջ արդար ըլլաս եւ դատուելու ատենդ դուն յաղթես’։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Никак. Бог верен, а всякий человек лжив, как написано: Ты праведен в словах Твоих и победишь в суде Твоем.
3:4  μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῶ κρίνεσθαί σε.
3:4. μὴ (lest) γένοιτο : ( it-may-have-had-became ) γινέσθω ( it-should-become ) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) ἀληθής, (un-secluded) πᾶς ( all ) δὲ ( moreover ) ἄνθρωπος ( a-mankind ) ψεύστης , ( a-falsifier ) καθάπερ (down-to-which-very) γέγραπται (it-had-come-to-be-scribed," Ὅπως ( Unto-which-whither ) ἂν ( ever ) δικαιωθῇς ( thou-might-have-been-en-course-belonged ) ἐν ( in ) τοῖς ( unto-the-ones ) λόγοις ( unto-forthees ) σου ( of-thee ) καὶ ( and ) νικήσεις ( thou-shall-conquer-unto ) ἐν ( in ) τῷ ( unto-the-one ) κρίνεσθαί ( to-be-separated ) σε . ( to-thee )
3:4. est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicarisBut God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
4. God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.
3:4. For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.”
3:4. 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.
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:

4: Никак. Бог верен, а всякий человек лжив, как написано: Ты праведен в словах Твоих и победишь в суде Твоем.
3:4  μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθὼς γέγραπται, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῶ κρίνεσθαί σε.
3:4. est autem Deus verax omnis autem homo mendax sicut scriptum est ut iustificeris in sermonibus tuis et vincas cum iudicaris
But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
3:4. For God is truthful, but every man is deceitful; just as it was written: “Therefore, you are justified in your words, and you will prevail when you give judgment.”
3:4. 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.
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Adam Clarke: Commentary on the Bible - 1831
3:4: Apostle. God forbid - μη γενοιτο, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, etc. 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, Psa 51:4 : I acknowledge my sin, and condemn myself that the truth of thy promise (Sa2 7:15, Sa2 7:16) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, (Sa2 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, fulfill the promise.
Albert Barnes: Notes on the Bible - 1834
3:4: God forbid - Greek. Let not this be. The sense is, "let not this by any means be supposed." This is the answer of the apostle, showing that no such consequence followed from his doctrines; and that "if" any such consequence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God was a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be maintained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not entered into an explanation of this, or shown how it could be, but it is not difficult to understand how it was. The promise made to Abraham, and the fathers, was not unconditional and absolute, that all the Jews should be saved. It was implied that they were to be obedient; and that if they were not, they would be cast off; Gen 18:19. Though the apostle has not stated it here, yet he has considered it at length in another part of this Epistle, and showed that it was not only consistent with the original promise that a part of the Jews should be found unfaithful, and be east off, but that it had actually occurred according to the prophets; Rom 10:16-21; 11. Thus, the fidelity of God was preserved; at the same time that it was a matter of fact that no small part of the nation was rejected and lost.
Let God be true - Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of truth, whatever consequence it might involve. How happy would it be, if all people would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word! How much doubt and anxiety would it save professing Christians; and how much error would it save among sinners! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position where every man might find rest, and which would do more than all other things to allay the tempests and smooth the agitated waves of human life.
But every man a liar - Though every man and every other opinion should be found to be false. Of course this included the apostle and his reasoning; and the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held; every doctrine which had been defended; should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doctrine. This showed his firm conviction that the doctrine which he advanced was strictly in accordance with the veracity of the divine promise. What a noble principle is this! How strikingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason! And if all people were willing to sacrifice their opinions when they appeared to impinge on the veracity of God; if they started back with instinctive shuddering at the very supposition of such a lack of fidelity in him; how soon would it put an end to the boastings of error, to the pride of philosophy, to lofty dictation in religion! No man with this feeling could be for a moment a universalist; and none could be an infidel.
As it is written - Psa 51:4. To confirm the sentiment which he had just advanced and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past transgressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful; he feared the displeasure of God, and trembled before him. Yet "he held it as a fixed, indisputable principle that" God was right. This he never once thought of calling in question. He had sinned against God, God only; and he did not once think of calling in question the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation.
That thou mightest be justified - That thou mightest be regarded as just or right, or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation.
In thy sayings - In what thou hast spoken; that is, in thy sentence of condemnation; in thy words in relation to this offence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime; (see the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression "in thy sayings;" see Sa2 12:7-13.
And mightest overcome - In the Hebrew, "mightest be pure," or mightest be esteemed pure, or just. The word which the Septuagint and the apostle have used, "mightest overcome," is sometimes used with reference to litigations or trials in a court of justice. He that was accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome; that is, would be esteemed pure and righteous in his sentence condemning the crime of David.
When thou art judged - The Hebrew is, "when thou judgest;" that is, in thy judgment pronounced on this crime. The Greek may also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, "when they (that is, people) shall judge thee." The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning people for their sins, and that a true penitent, that is, a man placed in the best circumstances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connection in which Paul uses it, is, that it is to be held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve; whatever doctrine it may overthrow; or whatever man it may prove to be a liar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: God forbid: Rom 3:6, Rom 3:31, Rom 6:2, Rom 6:15, Rom 7:7, Rom 7:13, Rom 9:14, Rom 11:1, Rom 11:11; Luk 20:16; Co1 6:15; Gal 2:17, Gal 2:21; Gal 6:14
let God: Deu 32:4; Job 40:8; Psa 100:5, Psa 119:160, Psa 138:2; Mic 7:20; Joh 3:33; Co2 1:18; Tit 1:2; Heb 6:18; Jo1 5:10, Jo1 5:20; Rev 3:7
but every: Psa 62:9, Psa 116:11
That thou: Job 36:3; Psa 51:4; Mat 11:19
Geneva 1599
3:4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be (e) justified in thy sayings, and mightest overcome (f) when thou art judged.
(e) That your justice might be plainly seen.
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.
John Gill
3:4 God forbid, yea, let God be true, but every man a liar,.... Let no such thing ever enter into the minds of any, that the truth of God can be, or will be made of none effect by the want of faith in man; let it be always asserted and abode by; that God is true, faithful to his word, constant in his promises, and will always fulfil his purposes; though "every man is a liar", vain, fallacious, and inconstant: referring to Ps 116:11;
as it is written, Ps 51:4;
that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. This is a proof that God is true, and stands to his word, though men are fallacious, inconstant, and wicked. God made a promise to David, that of the fruit of his body he would set upon his throne; that the Messiah should spring from him; that he would of his seed raise up unto Israel a Saviour. Now David sinned greatly in the case of Bathsheba, 2Kings 11:3 (title), but his sin did not make of no effect the truth and faithfulness of God: though David showed himself to be a weak sinful man, yet God appeared true and faithful to every word of promise which he had sworn in truth to him; and therefore when he was brought to a sense of his evil, and at the same time to observe the invariable truth and faithfulness of God, said, "I acknowledge my transgression, &c. against thee, thee only have I sinned and done this evil in thy sight", Ps 51:3, which confession of sin I make, "that thou mightest be justified in thy sayings"; or "when thou speakest", Ps 51:4, which is all one; that is, that thou mightest appear to be just, and faithful, and true in all thy promises, in every word that is gone out of thy mouth, which shall not be recalled and made void, on account of my sins; for though I have sinned, thou abidest faithful; and this also I declare with shame to myself, and with adoring views of thine unchangeable truth and goodness: "that thou mightest overcome"; that is, put to silence all such cavils and charges, as if the faith of God could be made void by the unfaithfulness of men: "when thou art judged"; when men will be so bold and daring to arraign thy truth and faithfulness, and contend with thee about them. This now is brought as a full proof, and is a full proof of this truth, that God is always true to his word, though men fail in theirs, and fall into sin. God kept his word with David concerning the stability of his kingdom, his successor, and the Messiah that should spring from him, though he acted a bad part against God. There is some little difference between these words as they stand in the Hebrew text of Ps 51:4; and as they are cited and rendered by the apostle, in the last clause of them; in the former it is, "that thou mightest be clear"; in the latter, "that thou mightest overcome". Now to vindicate the apostle's version, let it be observed, that the Hebrew word signifies to "overcome", as well as to "be clear"; of which instances may be given out of the Jewish writings. Says (l) Rabba; concerning an argument used by R. Chanina, in a controversy with other Rabbins, by this R. Chanina ben Antigonus, "hath overcome" them: and in another place (m), whosoever "overcomes" a king, they cast him into an empty ditch; where the gloss upon it is, he that overcomes a king by words, that is, by disputing with him, which is a disgrace to a king. So the word is used in the Syriac language in Jn 16:33. Moreover, the sense is the same, be it rendered either way; for as a man, when he overcomes his adversary, and carries his point against him, is clear of his charges and cavils, so God, when he overcomes in judgment, is clear of the imputations of wicked men. Another difference in the citation is, that what in the psalm is rendered "when thou judgest", is by the apostle, "when thou art judged", Ps 51:4, the word, which is used by the Psalmist, may be rendered either way; either "when thou judgest", as a word of the same form is rendered, when "thou speakest", in Ps 51:4; or "when anyone judges of thee", or "when thou art judged": a like instance is in Ps 46:2; and so it is rendered by the Septuagint, and followed by the apostle, though the word he uses may be considered in the middle voice, and may have an active signification in it; and the phrase, , may be rendered, "when thou judgest", and then both agree.
(l) T. Bab. Niddah, fol. 52. 2. (m) T. Bab. Avoda Zara, fol. 10. 2. Sanhedrim, fol. 39. 1. & Becorot, fol. 8. 2.
John Wesley
3:4 Ps 2:4.
Robert Jamieson, A. R. Fausset and David Brown
3:4 God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE].
yea, let God be--held
true, and every man a liar--that is, even though it should follow from this that every man is a liar.
when thou art judged--so in Ps 51:4, according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both--that we are to vindicate the righteousness of God, at whatever expense to ourselves.
3:53:5: Իսկ արդ՝ եթէ ապիրատութիւնն մեր զԱստուծոյ արդարութիւնն յանդիմա՛ն կացուցանէ, զի՞նչ ասեմք. միթէ անիրա՞ւ ինչ է Աստուած՝ որ ածէ՛ զբարկութիւնն[3324], [3324] Ոմանք. Ինչ իցէ Աստուած, որ ածէ զբարկութիւն։
5 Բայց եթէ մեր անիրաւութիւնը ցայտուն է դարձնում Աստծու արդարութիւնը, ի՞նչ ասենք. անիրա՞ւ է Աստուած, որ բարկութիւն է թափում:
5 Ուրեմն եթէ մեր անիրաւութիւնը Աստուծոյ արդարութիւնը յայտնի կը ցուցնէ, ի՞նչ ըսենք. միթէ անիրա՞ւ է Աստուած, որ իր բարկութիւնը մեր վրայ կը բերէ.
Իսկ արդ եթէ ապիրատութիւն մեր զԱստուծոյ արդարութիւնն յանդիման կացուցանէ, զի՞նչ ասեմք. միթէ անիրա՞ւ ինչ է Աստուած որ ածէ զբարկութիւն:

3:5: Իսկ արդ՝ եթէ ապիրատութիւնն մեր զԱստուծոյ արդարութիւնն յանդիմա՛ն կացուցանէ, զի՞նչ ասեմք. միթէ անիրա՞ւ ինչ է Աստուած՝ որ ածէ՛ զբարկութիւնն[3324],
[3324] Ոմանք. Ինչ իցէ Աստուած, որ ածէ զբարկութիւն։
5 Բայց եթէ մեր անիրաւութիւնը ցայտուն է դարձնում Աստծու արդարութիւնը, ի՞նչ ասենք. անիրա՞ւ է Աստուած, որ բարկութիւն է թափում:
5 Ուրեմն եթէ մեր անիրաւութիւնը Աստուծոյ արդարութիւնը յայտնի կը ցուցնէ, ի՞նչ ըսենք. միթէ անիրա՞ւ է Աստուած, որ իր բարկութիւնը մեր վրայ կը բերէ.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Если же наша неправда открывает правду Божию, то что скажем? не будет ли Бог несправедлив, когда изъявляет гнев? (говорю по человеческому [рассуждению]).
3:5  εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.
3:5. εἰ (If) δὲ (moreover) ἡ (the-one) ἀδικία (an-un-coursing-unto) ἡμῶν (of-us) θεοῦ (of-a-Deity) δικαιοσύνην (to-a-course-belongedness) συνίστησιν, (it-standeth-together,"τί (to-what-one) ἐροῦμεν; (we-shall-utter-unto?"μὴ (Lest) ἄδικος (un-coursed) ὁ (the-one) θεὸς (a-Deity) ὁ (the-one) ἐπιφέρων (bearing-upon) τὴν (to-the-one) ὀργήν; (to-a-stressing?"κατὰ (Down) ἄνθρωπον (to-a-mankind) λέγω. (I-forth)
3:5. si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dicoBut if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
5. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? ( I speak after the manner of men.)
3:5. But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
3:5. But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)
But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? ( I speak as a man:

5: Если же наша неправда открывает правду Божию, то что скажем? не будет ли Бог несправедлив, когда изъявляет гнев? (говорю по человеческому [рассуждению]).
3:5  εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.
3:5. si autem iniquitas nostra iustitiam Dei commendat quid dicemus numquid iniquus Deus qui infert iram secundum hominem dico
But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
3:5. But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
3:5. But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Если людская неправда может служить, так сказать, прекрасным фоном для раскрытия Божественной Правды - хорошее лучше всего оттеняется и выдается, если наряду с ним поставлено что-нибудь дурное, - то за что Бог гневается на неправедных, т. е. на неверующих иудеев? Так, по Апостолу, можно бы говорить только с чисто человеческой точки зрения: человек, предоставленный сам себе, очень легкомысленно смотрит на вещи и превратно судит о делах Божиих. Не лучше ли бы было - так мог рассуждать иудей, - несправедливее было бы со стороны Бога простить нам наше неверие во Христа? Апостол отрицательно решает этот вопрос. Если бы Господь простил Своему народу, по личным отношениям к этому народу не вменил ему в вину его страшный грех - неверие во Христа, то как бы Он мог судить весь мир, все человечество на страшном суде? Нет, правда Божия требует наказания всякого греха, безотносительно к его последствиям.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:5: But if our unrighteousness - If our sin. The particular sin which had been specified Rom 3:3 was "unbelief." But the apostle here gives the objection a general form. This is to be regarded as an objection which a Jew might make. The force of it is this:
(1) It had been conceded that some had not believed; that is, had sinned.
(2) but God was true to his promises. Notwithstanding their sin, God's character was the same. Nay,
(3) In the very midst of sin, and as one of the results of it, the character of God, as a just Being, shone out illustriously. The question then was,
(4) If his glory resulted from it; if the effect of all was to show that his character was pure; how could he punish that sin from which his own glory resulted? And this is a question which is often asked by sinners.
Commend - Recommend; show forth; render illustrious.
The righteousness of God - His just and holy character. This was the effect on David's mind, that he saw more clearly the justice of God in his threatenings against sin, in consequence of his own transgression. And if this effect followed, if honor was thus done to God, the question was, how he could consistently punish what tended to promote his own glory?
What shall we say? - What follows? or, what is the inference? This is a mode of speech as if the objector hesitated about expressing an inference which would seem to follow, but which was horrible in its character.
Is God unrighteous? - The meaning of this would be better expressed thus: "Is "not" God unrighteous in punishing? Does it not follow that if God is honored by sin, that it would be wrong for him to inflict punishment?"
Who taketh vengeance - The meaning of this is simply, "who inflicts punishment." The idea of vengeance is not necessarily in the original ὀργήν orgē n. It is commonly rendered "wrath," but it often means simply "punishment," without any reference to the state of the mind of him who inflicts it, Mat 3:7; Luk 3:7; Luk 21:23; Joh 3:36. Notes, Rom 1:18; Rom 4:15.
I speak as a man - I speak after the manner of human beings. I speak as appears to be the case to human view; or as would strike the human mind. It does not mean that the language was such as wicked people were accustomed to use; but that the objector expressed a sentiment which to human view would seem to follow from what had been said. This I regard as the language of an objector. It implies a degree of Rev_erence for the character of God, and a seeming unwillingness to state an objection which seemed to be dishonorable to God, but which nevertheless pressed itself so strong on the mind as to appear irresistible. No way of stating the objection could have been more artful or impressive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: But if: Rom 3:7, Rom 3:25, Rom 3:26, Rom 8:20, Rom 8:21
what shall: Rom 4:1, Rom 6:1, Rom 7:7, Rom 9:13, Rom 9:14
Is God: Rom 2:5, Rom 3:19, Rom 9:18-20, Rom 12:19; Deu 32:39-43; Psa 58:10, Psa 58:11, Psa 94:1, Psa 94:2; Nah 1:2, Nah 1:6-8; Th2 1:6-9; Rev 15:3, Rev 16:5-7, Rev 18:20
I speak: Rom 6:19; Co1 9:8; Gal 3:15
Geneva 1599
3:5 (2) But if our (g) unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as (h) a man)
(2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.
(g) Treachery, and all the fruits of it.
(h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of man's wisdom, which is not subject to the will of God.
John Gill
3:5 But if our unrighteousness commend the righteousness of God,.... Hence it appears, that the unrighteousness of men commends the righteousness, or faithfulness of God; and yet all unrighteousness is sin; the wrath of God is revealed against it; and would exclude from heaven, were it not for pardon through the blood of Christ; and besides, the one is contrary to the other, and of itself, of its own nature, cannot influence and affect the other: wherefore this can only be understood of the manifestation and illustration of, the righteousness of God by it; which is covered and commended, in punishing the unrighteousness of men; in setting forth Christ to be a propitiation for sin; and in fulfilling his promises, notwithstanding the failings of his people, of which the case of David is a pregnant proof; just as the love of God is illustrated and commended, by the consideration of the sins of men, for whom Christ died, and his grace and mercy in the conversion of them: but if this be true,
what shall we say? shall we allow the following question to be put? this answers to , "what is there to say", or "to be said?" a way of speaking, often used by the Talmudists (n):
is God unrighteous, who taketh vengeance? if the premises are true, this is a just consequence of them; whereas God does take vengeance on men for their unrighteousness, both here and hereafter, it must be a piece of unrighteousness in him so to do; since that for which he takes vengeance on them commends his own righteousness; but that you may know as well by what follows, that this is not an inference of his own, but another's, he adds,
I speak as a man; , "according to the language of the children of men", a phrase often used by the Jewish doctors (o). The apostle did not speak the sentiments of his own mind, he represented another man, and spoke in the language of an adversary.
(n) T. Bab. Bava Bathra, fol. 4. 1. & passim. (o) T. Bab. Ceritot, fol. 11. 1. & passim.
John Wesley
3:5 But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it? I speak as a man - As human weakness would be apt to speak.
Robert Jamieson, A. R. Fausset and David Brown
3:5 But if, &c.--Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."
Answer:
3:63:6: ըստ մարդկութեան ասեմ. քա՛ւ լիցի. ապա թէ ոչ՝ զիա՞րդ դատի Աստուած զաշխարհ[3325]։ [3325] Ոմանք. Ապա եթէ ոչ։
6 Որպէս մարդ եմ խօսում: Քա՛ւ լիցի, ապա թէ ոչ Աստուած ինչպէ՞ս կը դատի աշխարհը.
6 (մարդկօրէն կ’ըսեմ.)Քա՛ւ լիցի. ապա թէ ոչ՝ ի՞նչպէս Աստուած պիտի դատէ աշխարհը։
ըստ մարդկութեան ասեմ. քաւ լիցի. ապա թէ ոչ` զիա՞րդ դատի Աստուած զաշխարհ:

3:6: ըստ մարդկութեան ասեմ. քա՛ւ լիցի. ապա թէ ոչ՝ զիա՞րդ դատի Աստուած զաշխարհ[3325]։
[3325] Ոմանք. Ապա եթէ ոչ։
6 Որպէս մարդ եմ խօսում: Քա՛ւ լիցի, ապա թէ ոչ Աստուած ինչպէ՞ս կը դատի աշխարհը.
6 (մարդկօրէն կ’ըսեմ.)
Քա՛ւ լիցի. ապա թէ ոչ՝ ի՞նչպէս Աստուած պիտի դատէ աշխարհը։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Никак. Ибо [иначе] как Богу судить мир?
3:6  μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
3:6. μὴ (Lest) γένοιτο : ( it-may-have-had-became ) ἐπεὶ (upon-if) πῶς (unto-whither) κρινεῖ (it-shall-separate,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) κόσμον; (to-a-configuration?"
3:6. absit alioquin quomodo iudicabit Deus mundum(I speak according to man.) God forbid! Otherwise how shall God judge this world?
6. God forbid: for then how shall God judge the world?
3:6. (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?
3:6. God forbid: for then how shall God judge the world?
God forbid: for then how shall God judge the world:

6: Никак. Ибо [иначе] как Богу судить мир?
3:6  μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
3:6. absit alioquin quomodo iudicabit Deus mundum
(I speak according to man.) God forbid! Otherwise how shall God judge this world?
3:6. (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?
3:6. God forbid: for then how shall God judge the world?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:6: God forbid - Note, Rom 3:4.
For then - If it be admitted that it would be unjust for God to inflict punishment.
How shall God ... - How will it be right or consistent for him to judge the world.
Judge - To "judge" implies the possibility and the correctness of "condemning" the guilty; for if it were not right to condemn them, judgment would be a farce. This does not mean that God would condemn all the world; but that the fact of judging people implied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain how it could be that God could take occasion from the sins of people to promote his glory; nor does he even admit the fact; but he meets directly the objection. To understand the force of his answer, it must be remembered that it was an admitted fact, a fact which no one among the Jews would call in question, that God would judge the world. This fact was fully taught in their own writings, Gen 18:25; Ecc 12:14; Ecc 11:9. It was besides an admitted point with them that God would condemn the pagan I world; and perhaps the term "world" here refers particularly to them.
But how could this be if it were not right for God to inflict punishment at all? The inference of the objector, therefore, could not be true; though the apostle does not tell us how it was consistent to inflict punishment for offences from which God took occasion to promote his glory. It may be remarked, however, that God will judge offences, not from what he may do in overruling them, but from the nature of the crime itself. The question is not, what good God may bring out of it, but what does the crime itself deserve? what is the character of the offender? what was his intention? It is not what God may do to overrule the offence when it is committed. The just punishment of the murderer is to be determined by the Law, and by his own desert; and not from any reputation for integrity and uprightness which the judge may manifest on his trial; or from any honor which may accrue to the police for detecting him; or any security which may result to the commonwealth from his execution; or from any honor which the Law may gain as a just law by his condemnation. Nor should any of these facts and advantages which may result from his execution, be pleaded in bar of his condemnation. So it is with the sinner under the divine administration. It is indeed a truth Psa 76:10 that the wrath of man shall praise God, and that he will take occasion from people's wickedness to glorify himself as a just judge and moral governor; but this will be no ground of acquittal for the sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: God forbid: Rom 3:4
for then: Gen 18:25; Job 8:3, Job 34:17-19; Psa 9:8, Psa 11:5-7, Psa 50:6, Psa 96:13, Psa 98:9; Act 17:31
John Gill
3:6 God forbid, for then how shall God judge the world? "far be it"; such a notion is detestable and abominable, nor can it be fairly deduced from what is asserted; for it is the unrighteousness of his own people, on whom he takes no vengeance personally, and not the unrighteousness of others, on whom he does take vengeance, which commends his righteousness; and supposing it was that of others, God cannot be unrighteous in performing his threatenings, in a way of righteousness: moreover, unrighteousness is sin, and does not of itself but by accident, illustrate the righteousness of God; wherefore God is not unjust in punishing it; for how should God "judge the world?" whereas nothing is more certain than that he will do it, and that this will be done in righteousness; which could not be, was he unrighteous in taking vengeance; which will be one considerable part of that righteous judgment.
John Wesley
3:6 God forbid - By no means. If it were unjust in God to punish that unrighteousness which is subservient to his own glory, how should God judge the world - Since all the unrighteousness in the world will then commend the righteousness of God.
Robert Jamieson, A. R. Fausset and David Brown
3:6 God forbid; for then how shall God judge the world?--that is, "Far from us be such a thought; for that would strike down all future judgment.
3:73:7: Զի եթէ ճշմարտութիւնն Աստուծոյ յիմում ստութեանն առաւելա՛ւ ՚ի փա՛ռս նորա, զի՞ եւս ես իբրեւ զմեղաւո՛ր դատիմ։
7 արդարեւ, եթէ իմ ստով Աստծու ճշմարտութիւնը աւելանում է ի փառս նրա, էլ ինչի՞ համար եմ ես դատւում իբրեւ մեղաւոր:
7 Վասն զի եթէ Աստուծոյ ճշմարտութիւնը իմ ստութիւնովս կ’աւելնայ իր փառքին համար, ալ ես ինչո՞ւ մեղաւորի մը պէս դատուիմ։
Զի եթէ ճշմարտութիւնն Աստուծոյ յիմում ստութեանն առաւելաւ ի փառս նորա, զի՞ եւս ես իբրեւ զմեղաւոր դատիմ:

3:7: Զի եթէ ճշմարտութիւնն Աստուծոյ յիմում ստութեանն առաւելա՛ւ ՚ի փա՛ռս նորա, զի՞ եւս ես իբրեւ զմեղաւո՛ր դատիմ։
7 արդարեւ, եթէ իմ ստով Աստծու ճշմարտութիւնը աւելանում է ի փառս նրա, էլ ինչի՞ համար եմ ես դատւում իբրեւ մեղաւոր:
7 Վասն զի եթէ Աստուծոյ ճշմարտութիւնը իմ ստութիւնովս կ’աւելնայ իր փառքին համար, ալ ես ինչո՞ւ մեղաւորի մը պէս դատուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Ибо, если верность Божия возвышается моею неверностью к славе Божией, за что еще меня же судить, как грешника?
3:7  εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῶ ἐμῶ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
3:7. εἰ (If) δὲ (moreover) ἡ (the-one) ἀλήθεια (an-un-secluding-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) τῷ (unto-the-one) ἐμῷ (unto-mine) ψεύσματι (unto-a-falsifying-to) ἐπερίσσευσεν (it-abouted-of) εἰς (into) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ, (of-it,"τί (to-what-one) ἔτι (if-to-a-one) κἀγὼ (and-I) ὡς (as) ἁμαρτωλὸς (un-adjusted-along) κρίνομαι, (I-be-separated,"
3:7. si enim veritas Dei in meo mendacio abundavit in gloriam ipsius quid adhuc et ego tamquam peccator iudicorFor if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
7. But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
3:7. For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
3:7. For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner:

7: Ибо, если верность Божия возвышается моею неверностью к славе Божией, за что еще меня же судить, как грешника?
3:7  εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῶ ἐμῶ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
3:7. si enim veritas Dei in meo mendacio abundavit in gloriam ipsius quid adhuc et ego tamquam peccator iudicor
For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
3:7. For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
3:7. For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Здесь Апостол для большего убеждения в неправильности мнения, упомянутого в 5-м ст., выставляет на вид свое собственное дело. Иудеи, конечно, говорили о Павле, что это - грешник, что Бог накажет его за отступничество от иудейства, и Апостол, зная эти нападки на него, указывает на их нелогичность. За что бы Бог стал наказывать его? Положим, он проповедует ложь, но если это ложь, это ложное учение, с каким он везде выступает, только еще сильнее дает возможность обнаружиться истине Божией или "истинной" иудейской вере, то за что иудеи нападают на него? Не должны ли они скорее хвалить его за это? Затем, еще более усиливая свое доказательство, Апостол говорит, что с точки зрения иудеев (см. ст. 5-ый), он и другие христиане, значит, поступают хорошо, когда делают зло. На самом деле, конечно, этого христиане не делают, и напраслина, взводимая на них иудеями, несомненно найдет себе праведное осуждение на суде Божием, - но во всяком случае, если бы христиане делали зло, чтобы дать возможность больше обнаружиться правде Божией, то, конечно, с иудейской точки зрения, они заслуживали бы похвалы, а не осуждения... Вот до какой нелепости доводит мнение, высказанное в 5-м ст., как мнение иудеев - противников Павла. Иногда в последующие времена пытались оправдывать величайшие преступления в истории теми великими благими последствиями, какие эти преступления имели для человечества. Даже Робеспьера во имя такого соображения производили некоторые в святые... Апостол отрицает приложимость такого принципа: человек, по его воззрению, ответствует пред Богом за свое дурное дело, какие бы добрые последствия оно ни имело, потому что, как говорит он в других местах своих посланий, это уже Сам Бог обращает дурные деяния человеческие на пользу человечества (см. Рим 9:17; 11:25, 31, Гал 3:22).
Adam Clarke: Commentary on the Bible - 1831
3:7: Jew. For if the truth of God, etc. - But to resume my reasoning (Rom 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 honor of God?
Albert Barnes: Notes on the Bible - 1834
3:7: For if ... - This is an objection similar to the former. It is indeed but another form of the same.
The truth of God - His truth or faithfulness in adhering to his threatenings. God threatened to punish the guilty. By their guilt he will take occasion to show his own truth; or their crime will furnish occasion for such an exhibition.
Hath more abounded - Has been more striking, or more manifest. His "truth" will be shown by the fulfillment of all his promises to his people, and of all his predictions. But it will also be shown by fulfilling his threatenings on the guilty. It will, therefore, more abound by their condemnation; that is, their condemnation will furnish new and striking instances or his truth. Every lost sinner will be, therefore, an eternal monument of the truth of God.
Through my lie - By means of my lie, or as one of the results of my falsehood. The word "lie" here means falsehood, deceitfulness, "unfaithfulness." If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it?
Unto his glory - To his praise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation.
Why yet am I ... - How can that act be regarded as evil, which tends to promote the glory of God? The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God's glory, whereas it is just the Rev_erse; and it is by God's Rev_ersing that tendency, or overruling it, that he obtains his glory. The tendency of murder is not to honor the Law, or to promote the security of society, but just the Rev_erse. Still, his execution shall avert the direct tendency of his crime, and do honor to the law and the judge, and promote the peace and security of the community by restraining others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: if the truth: Gen 37:8, Gen 37:9, Gen 37:20, Gen 44:1-14, Gen 50:18-20; Exo 3:19, Exo 14:5, Exo 14:30; Kg1 13:17, Kg1 13:18, Kg1 13:26-32; Kg2 8:10-15; Mat 26:34, Mat 26:69-75
why yet: Rom 9:19, Rom 9:20; Isa 10:6, Isa 10:7; Act 2:23, Act 13:27-29
Geneva 1599
3:7 (3) For if the (i) truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
(3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.
(i) The truth and unchangingness.
John Gill
3:7 For if the truth of God,.... The "truth of God" is the same with "the righteousness of God", Rom 3:5, and means his faithfulness; of which it is hypothetically said, it
hath more abounded; or has been more illustrated,
through my lie to his glory: nothing is more opposite to truth than a lie; a lie of itself can never be of any advantage to truth, or to the God of truth; nothing is more contrary to the nature of God, and more abominable to him; a lie is of the devil, and punishable with eternal death; wherefore it may seem strange, that the truth of God should abound through it to his glory: now let it be observed, that the apostle is not speaking of himself, nor of his lie of unbelief, in his state of unregeneracy; but in the person of a sinful man, "for every man is a liar", Rom 3:4, as he says, "I speak as a man", Rom 3:5; representing a wicked man, who from what was before said, might collect this as the sense of it, that the truth of God is illustrated by the lies of men: and so much may be owned as the apostle's sense, that the truth of God is commended, illustrated, and made to abound, when it is asserted, that he is true and faithful, and every man is a liar, fallacious, and deceitful; "let God be true, and every man a liar", Rom 3:4, moreover, the truth of God may be allowed to abound through the lies of men, in a comparative sense, the one being set against the other; and so as contraries do, illustrate each other: this may be assented to, as that sometimes a lie has been overruled by God, for the accomplishing of his purposes and promises, in which his truth and faithfulness have been displayed, as in the cases of Jacob and the Egyptian midwives; but then this does not arise from its nature and tendency, but from the overruling wisdom and providence of God, and therefore not to be excused hereby from sin; and consequently the inference from it is not just, that therefore "no man can, or ought to be, judged as a sinner"; since his sin turns to such account, as to make for the glory of God, which is intimated in the question:
why yet am I also judged as a sinner? if this be the case, I ought not to be reckoned a sinner, or to be treated as such here, or judged and condemned as one hereafter, which is a most wicked, as well as weak consequence; for though God is true and faithful to his promises, notwithstanding the sins of his people, which are as a foil, to set off the lustre of his truth the more, yet their sins are nevertheless sins, and are taken notice of by him as such, and they are corrected for them; and however God may overrule, in a providential way, the sins of others for his glory, this is no excuse for their sins, nor will it be an exemption of them from punishment. This is the sense of the passage; unless by "the truth of God" should be meant, the Gospel, the word of truth, which is of God; and which through the apostle's "lie", as the Jews might call his ministration of it, "abounded to" the "glory" of God; being spread far and near, and made useful for the conversion of sinners, for turning men from darkness to light, and from the power of Satan unto God; and for the planting of churches in the Gentile world, as well as in Judea; which much conduced to the honour of God, and the interest of true religion: and then the meaning of the last clause is, "why yet am I also judged as a sinner?" why am I accounted and condemned as an heretic? as an apostate from the faith? as he was by the Jews, and who are used to call heretics sinners: so "the sinner" in Eccles 7:26 is thus interpreted (p), "these are the heretics": and elsewhere it (q) is observed, that concerning the heretics it is said, Prov 10:7, "the name of the wicked shall rot": and I very much suspect this to be the sense of the word in Jn 9:24, "we know that this man is a sinner"; an heretic, a man of bad principles; and in Jn 9:31; "now we know that God heareth not sinners"; men of corrupt minds; since this character stands opposed to a worshipper of the God of Israel.
(p) Midrash Kohelet, fol. 77. 1. (q) Juchasin, fol. 130. 2.
John Wesley
3:7 But, may the objector reply, if the truth of God hath abounded - Has been more abundantly shown. Through my lie - If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage. Why am I still judged as a sinner - Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof.
Robert Jamieson, A. R. Fausset and David Brown
3:7 For if the truth of God, &c.--A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).
On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (Rom 3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (Rom 3:1-2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (Rom 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Rom 3:8).
3:83:8: Եւ կամ թէ՝ որպէս հայհոյի՛մքն, եւ որպէս ասե՛ն ոմանք զմէնջ ասել, թէ արասցուք զչա՛ր՝ զի եկեսցէ՛ բարի. որոց դատաստանքն յիրաւի՛ են[3326]։[3326] Բազումք. Ասեն զմէնջ ոմանք։ Եւ ոմանք. Հայհոյիմքն ասել ոմանց զմէնջ։ Ոսկան. Արասցուք զչարն։
8 Ուրեմն, ահա թէ ինչպէս են նախատում մեզ, եւ ինչպէս ոմանք մեր մասին ասում են իբր թէ ասած լինենք՝ չարի՛ք գործենք, որպէսզի բարին գայ. նրանք արժանի են իրենց դատապարտութեան:
8 Եւ ինչո՞ւ համար պէտք չէ ըսել, ինչպէս ոմանք մեր վրայ չարախօսութիւն ընելով՝ կ’ըսեն թէ մենք կ’ըսենք՝ ‘Չարը գործենք, որպէս զի բարին գայ’։ Ատոնք իրապէս դատապարտելի են։
Եւ կամ թէ որպէս հայհոյիմքն, եւ որպէս ասեն ոմանք զմէնջ ասել թէ` Արասցուք զչար զի եկեսցէ բարի. որոց դատաստանքն յիրաւի են:

3:8: Եւ կամ թէ՝ որպէս հայհոյի՛մքն, եւ որպէս ասե՛ն ոմանք զմէնջ ասել, թէ արասցուք զչա՛ր՝ զի եկեսցէ՛ բարի. որոց դատաստանքն յիրաւի՛ են[3326]։
[3326] Բազումք. Ասեն զմէնջ ոմանք։ Եւ ոմանք. Հայհոյիմքն ասել ոմանց զմէնջ։ Ոսկան. Արասցուք զչարն։
8 Ուրեմն, ահա թէ ինչպէս են նախատում մեզ, եւ ինչպէս ոմանք մեր մասին ասում են իբր թէ ասած լինենք՝ չարի՛ք գործենք, որպէսզի բարին գայ. նրանք արժանի են իրենց դատապարտութեան:
8 Եւ ինչո՞ւ համար պէտք չէ ըսել, ինչպէս ոմանք մեր վրայ չարախօսութիւն ընելով՝ կ’ըսեն թէ մենք կ’ըսենք՝ ‘Չարը գործենք, որպէս զի բարին գայ’։ Ատոնք իրապէս դատապարտելի են։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: И не делать ли нам зло, чтобы вышло добро, как некоторые злословят нас и говорят, будто мы так учим? Праведен суд на таковых.
3:8  καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
3:8. καὶ (and) μὴ (lest) καθὼς (down-as) βλασφημούμεθα (we-be-harmfully-declared-unto) [καὶ] "[and]"καθώς (down-as) φασίν (they-declareth,"τινες (ones,"ἡμᾶς (to-us) λέγειν (to-forth) ὅτι (to-which-a-one,"Ποιήσωμεν (We-might-have-done-unto) τὰ (to-the-ones) κακὰ ( to-disrupted ) ἵνα (so) ἔλθῃ (it-might-have-had-came,"τὰ (the-ones) ἀγαθά; (good," ὧν ( of-which ) τὸ (the-one) κρίμα (a-separating-to) ἔνδικόν (coursed-in) ἐστιν. (it-be)
3:8. et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta estAnd not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
8. and why not ( as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
3:8. And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.
3:8. 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.
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:

8: И не делать ли нам зло, чтобы вышло добро, как некоторые злословят нас и говорят, будто мы так учим? Праведен суд на таковых.
3:8  καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
3:8. et non sicut blasphemamur et sicut aiunt nos quidam dicere faciamus mala ut veniant bona quorum damnatio iusta est
And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
3:8. And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.
3:8. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: Apostle. And not rather, etc. - 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.
Albert Barnes: Notes on the Bible - 1834
3:8: And not rather - This is the answer of the apostle. He meets the objection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, "If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it; if this fact absolves man from crime, "why not carry the doctrine out, and make it a principle of conduct, and do all the evil we can, in order to promote his glory." This was the fair consequence of the objection. And yet this was a result so shocking and monstrous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man's moral feelings would Rev_olt at the doctrine; everyman would know that it could not be true; and every man, therefore, could see that the objection was not valid.
As we - This refers, doubtless, to the apostles, and to Christians generally. It is unquestionable, that this accusation was often brought against them.
Slanderously reported - Greek, As we are "blasphemed." This is the legitimate and proper use of the word "blaspheme," to speak of one in a reproachful and calumnious manner.
As some affirm ... - Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, some perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused, were probably these: the apostles taught that the sins of people were the occasion of promoting God's glory in the plan of salvation. That "where sin abounded, grace did much more abound;" Rom 5:20. That God, in the salvation of people, would be glorified just in proportion to the depth and pollution of the guilt which was forgiven. This was true; but how easy was it to misrepresent this as teaching that people ought to sin in order to promote God's glory! and instead of stating it as an inference which they drew from the doctrine, to state it as what the apostles actually taught. This is the common mode in which charges are brought against others. People draw an inference themselves, or suppose that the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from: "That a man is not to be held responsible for the inferences which we may draw from his doctrine; and that he is never to be represented as holding and teaching what we suppose follows from his doctrine." He is answerable only for what he avows.
Let us do evil - That is, since sin is to promote the glory of God, let us commit as much as possible.
That good may come - That God may take occasion by it to promote his glory.
Whose damnation is just - Whose "condemnation;" see the note at Rom 14:23. This does not necessarily refer to future punishment, but it means that the conduct of those who thus slanderously perverted the doctrines of the Christian religion, and accused the apostles of teaching this doctrine, was deserving of condemnation or punishment. Thus, he expressly disavows, in strong language, the doctrine charged on Christians. Thus, he silences the objection. And thus he teaches, as a great fundamental law, "that evil is not to be done that good may come." This is a universal rule. And this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any imaginable good which we may think will result from it; any advantage to ourselves or to our cause; or any glory which we may think may result to God, will not sanction or justify the deed. Strict, uncompromising integrity and honesty is to be the maxim of our lives; and in such a life only can we hope for success, or for the blessing of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: we be: Mat 5:11; Pe1 3:16, Pe1 3:17
Let us: Rom 5:20, Rom 6:1, Rom 6:15, Rom 7:7; Jde 1:4
John Gill
3:8 And not rather, as we be slanderously reported,.... These are the apostle's own words, in answer to the objector he represented; and it is as if he should say, why do not you go on? why do you stop here? "and not rather" say, as we are evil spoken of, and our doctrine is blasphemed:
and as some affirm; ignorantly and audaciously enough:
that we say; and teach:
let us do evil that good may come; a slander cast upon the apostle's doctrine of unconditional election, free justification, and of God's overruling the sins of men for good; and is the same which is cast on ours now, and is no small proof of the likeness and sameness of doctrines:
whose damnation is just; whose judgment would have been right, and their censure of our doctrines just, had it been true that we held such a principle, taught such a doctrine, or encouraged such a practice: or their condemnation is just, for aspersing our principles and practices in so vile a manner; and all such persons are deserving of damnation, who teach such things, or practise after this sort.
John Wesley
3:8 Whose condemnation is just - The condemnation of all who either speak or act in this manner. So the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."
3:93:9: Եւ արդ՝ ի՞ւ իւիք առաւե՛լ իցեմք. ապաքէն եւ ո՛չ իւիք. քանզի յառաջագո՛յն իսկ մեղադի՛ր եղեաք Հրէից եւ հեթանոսաց, ամենեցուն ընդ մեղօք լինելոյ[3327]։ [3327] Ոմանք. Եւ ոչ մի իւիք... մեղադիր եղաք։
9 Եւ արդ, ինչո՞վ ենք առաւել. արդարեւ եւ ոչ մի բանով. որովհետեւ աւելի վերեւ էլ հաստատեցինք հրեաների եւ հեթանոսների՝ ամենքի էլ մեղքի տակ լինելը:
9 Ուստի ալ ի՞նչ ըսենք։ Հրեաներս առաւելութիւն ունի՞նք հեթանոսներէն։ Երբեք. վասն զի առաջ մեղադրեցինք Հրեաները եւ հեթանոսները թէ բոլորը մեղքի տակ են։
Եւ արդ ի՞ւ իւիք առաւել իցեմք. ապաքէն եւ ոչ իւիք. քանզի յառաջագոյն իսկ մեղադիր եղեաք Հրէից եւ հեթանոսաց, ամենեցուն ընդ մեղօք լինելոյ:

3:9: Եւ արդ՝ ի՞ւ իւիք առաւե՛լ իցեմք. ապաքէն եւ ո՛չ իւիք. քանզի յառաջագո՛յն իսկ մեղադի՛ր եղեաք Հրէից եւ հեթանոսաց, ամենեցուն ընդ մեղօք լինելոյ[3327]։
[3327] Ոմանք. Եւ ոչ մի իւիք... մեղադիր եղաք։
9 Եւ արդ, ինչո՞վ ենք առաւել. արդարեւ եւ ոչ մի բանով. որովհետեւ աւելի վերեւ էլ հաստատեցինք հրեաների եւ հեթանոսների՝ ամենքի էլ մեղքի տակ լինելը:
9 Ուստի ալ ի՞նչ ըսենք։ Հրեաներս առաւելութիւն ունի՞նք հեթանոսներէն։ Երբեք. վասն զի առաջ մեղադրեցինք Հրեաները եւ հեթանոսները թէ բոլորը մեղքի տակ են։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Итак, что же? имеем ли мы преимущество? Нисколько. Ибо мы уже доказали, что как Иудеи, так и Еллины, все под грехом,
3:9  τί οὗν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ ἰουδαίους τε καὶ ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι,
3:9. Τί (To-what-one) οὖν; (accordingly) προεχόμεθα ; ( we-hold-before ?"οὐ (Not) πάντως, (unto-all) προῃτιασάμεθα ( We-before-entreated-unto ) γὰρ (therefore) Ἰουδαίους ( to-Iouda-belonged ) τε (also) καὶ (and) Ἕλληνας (to-Hellians) πάντας ( to-all ) ὑφ' (under) ἁμαρτίαν (to-an-un-adjusting-along-unto) εἶναι, (to-be,"
3:9. quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esseWhat then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
9. What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;
3:9. What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,
3:9. 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;
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:

9: Итак, что же? имеем ли мы преимущество? Нисколько. Ибо мы уже доказали, что как Иудеи, так и Еллины, все под грехом,
3:9  τί οὗν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ ἰουδαίους τε καὶ ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι,
3:9. quid igitur praecellimus eos nequaquam causati enim sumus Iudaeos et Graecos omnes sub peccato esse
What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
3:9. What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,
3:9. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-20: Возвращаясь к вопросу о преимуществах иудейского народа, поставленному в 1-м ст., Апостол теперь доказывает из Писаний Ветхого Завета, что иудеи не могут претендовать на какие-либо преимущества в отношении к суду Божию, потому что все они были грешники. Их не может спасти и данный им от Бога закон, который, не давая людям сил изменить к лучшему свою жизнь, дает только возможность иудеям убедиться в том, что они пребывают во грехе.

9: Имеем ли мы преимущество? Апостол спрашивает это от лица иудеев, к которым причисляет и себя. - Нисколько - с греч. точнее: "не вполне, не во всех отношениях" (ou pantwV. Если бы апостол хотел сказать: нисколько, совсем нет! то он употребил бы, как в 1Кор.16:12, выражение: pantwV ou), т. е., иудеи, как избранный народ, имеют преимущества пред язычниками (см. Рим 9:4: и 5. ср. Еф 2:11, 12), но как отдельные лица они будут судимы на последнем суде Божием без отношения к этим национальным преимуществам: судиться будет не нация, а отдельные ее члены. Там последние им не помогут. Они имели значение для земной, исторической жизни народа еврейского, и благо тем отдельным членам еврейской нации, какие воспользовались этими преимуществами для личного своего усовершенствования! - Ибо мы уже доказали... К сожалению, большинство иудеев, как показал Апостол во II-ой гл. (ст. 17: и сл.), не воспользовались своим особым положением избранного Богом народа и вели такую же греховную жизнь, как и язычники.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:9: What then? - This is another remark supposed to be made by a Jewish objector. "What follows? or are we to infer that we are better than others?
Are we better than they? - Are we Jews better than the Gentiles? Or rather, have we any preference, or advantage as to character and prospects, over the Gentiles? These questions refer only to the great point in debate, to wit, about justification before God. The apostle had admitted Rom 3:2 that the Jews had important advantages in some respects, but he now affirms that those advantages did not make a difference between them and the Gentiles about justification.
No, in no wise - Not at all. That is, the Jews have no preference or advantage over the Gentiles in regard to the subject of justification before God. They have failed to keep the Law; they are sinners; and if they are justified, it must be in the same way as the rest of the world.
We have before proved ... - Rom 1:21-32; 2.
Under sin - Sinners. Under the power and dominion of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: what then: Rom 3:5, Rom 6:15, Rom 11:7; Co1 10:19, Co1 14:15; Phi 1:18
are we: Rom 3:22, Rom 3:23; Isa 65:5; Luk 7:39, Luk 18:9-14; Co1 4:7
proved: Gr. charged, Rom 1:28-32, Rom 2:1-16
that they: Gal 3:10, Gal 3:22
Geneva 1599
3:9 (4) What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all (k) under sin;
(4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.
(k) Are guilty of sin.
John Gill
3:9 What then? are we better than they?.... The apostle returns to what he was treating of in the beginning of the chapter, and suggests, that though the Jew has the advantage of the Gentile, with respect to some external privileges, yet not with regard to their state and condition God-ward, and as in his sight; "are we Jews better than they Gentiles?"
no, in no wise; upon no consideration whatever, neither as men, nor as Jews; which is directly opposite to a notion that people have of themselves:
"in mankind (they say (r)) there are high degrees, one higher than another, and the Israelites , "are above all mankind"; they are the head, and the nations of the world are the tail, and are like to a serpent, for they come from the filth of the old serpent.''
Again, they say (s),
"worthy are the Israelites, for the holy blessed God hath given to them holy souls, from an holy place, "above all the rest of the people", that they may do the commandments, and delight in the law.''
And elsewhere (t) it is observed on those words, Gen 1:24, "the living creature", or "the soul of the living creature", by R. Aba:
"these are the Israelites, for they are the children of the holy blessed God, and their holy souls come from him; the souls of the rest of the people, from what place are they? says R. Eleazar, from the side of the left hand, which is defiled; for they have polluted souls, and therefore they are all defiled, and defile whoever comes nigh them:''
but they are no better, especially with regard to their estate by nature:
for we have before proved; in the preceding chapters, by full instances to a demonstration; and if that cannot be thought sufficient, he goes on to give more proof in the following "verses":
that both Jews and Gentiles are under sin; under the power and guilt of sin, and a sentence of condemnation for it; which is equally true of the Jews, who were no better than the Gentiles, for being Abraham's seed, for being circumcised, for having the ceremonial law, and other outward privileges; for they were equally born in sin, and by practice sinners, as the Gentiles: and this is true of God's elect in all nations, who are no better by nature, by birth, than others; as deserving of the wrath of God as the rest; no better in their tempers and, dispositions, or in the endowments of their minds, or outward circumstances of life; nor better qualified to receive and improve the grace of God bestowed on them, than others.
(r) Tzeror Hammor, fol. 103. 2. Vid. Nishmat Chayim, orat. 2. c. 7. fol. 61. 1. (s) Zohar in Lev. fol 28. 2. (t) Zohar in Gen. fol. 31. 1.
John Wesley
3:9 What then - Here he resumes what he said, Rom 3:1. Under sin - Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles, by transgressing the law of nature.
Robert Jamieson, A. R. Fausset and David Brown
3:9 THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
are we better than they?--"do we excel them?"
No, in no wise--Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.
3:103:10: Որպէս եւ գրեալ է. թէ ո՛չ գոյ արդար՝ եւ ո՛չ մի[3328]. [3328] Այլք. Թէ ոչ ոք է արդար, եւ ոչ։
10 Ինչպէս գրուած էլ է. Ոչ ոք արդար չէ, ոչ իսկ մէկ հոգի:
10 Ինչպէս գրուած է թէ՝ «Արդար մը չկայ եւ ո՛չ մէկը,
Որպէս եւ գրեալ է թէ` Ոչ ոք է արդար եւ ոչ մի:

3:10: Որպէս եւ գրեալ է. թէ ո՛չ գոյ արդար՝ եւ ո՛չ մի[3328].
[3328] Այլք. Թէ ոչ ոք է արդար, եւ ոչ։
10 Ինչպէս գրուած էլ է. Ոչ ոք արդար չէ, ոչ իսկ մէկ հոգի:
10 Ինչպէս գրուած է թէ՝ «Արդար մը չկայ եւ ո՛չ մէկը,
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: как написано: нет праведного ни одного;
3:10  καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς,
3:10. καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-one," Οὐκ ( Not ) ἔστιν ( it-be ) δίκαιος ( course-belonged ) οὐδὲ ( not-moreover ) εἷς , ( one ,"
3:10. sicut scriptum est quia non est iustus quisquamAs it is written: There is not any man just.
10. as it is written, There is none righteous, no, not one;
3:10. just as it was written: “There is no one who is just.
3:10. As it is written, There is none righteous, no, not one:
As it is written, There is none righteous, no, not one:

10: как написано: нет праведного ни одного;
3:10  καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς,
3:10. sicut scriptum est quia non est iustus quisquam
As it is written: There is not any man just.
3:10. just as it was written: “There is no one who is just.
3:10. As it is written, There is none righteous, no, not one:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-18: Обличения, какие высказаны против иудеев Апостолом, согласны с теми отзывами, какие еще ранее сделаны были об иудеях их собственными пророками. Сначала Апостол приводит обличения из псалмов (13:1-3; 5:10; 139:3; 9:28), потом из кн. Притчей и Исаии (Притч 1:16; Ис 9:7, 8) и потом опять из псалмов (Пс 35:2). Заметно, что сначала он рисует развращение человеческое в самых общих чертах (ст. 10-12), а потом упоминает о двух особых проявлениях этого развращения - в области слова (13-14) и в области дела (15-17). Заключает он все изображение указанием на источник развращения - отсутствие в людях страха Божия (18).
Adam Clarke: Commentary on the Bible - 1831
3:10: As it is written - See Psa 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 Rom 3:12 (note). 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.
Albert Barnes: Notes on the Bible - 1834
3:10: As it is written - The apostle is reasoning with Jews; and he proceeds to show from their own Scriptures, that what he had affirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; that the Jew had failed to keep the Law which had been given him, as the Gentile had failed to keep the Law which had been given him; and that both, therefore, were equally dependent on the mercy of God, incapable of being justified and saved by their works. To show this, the apostle adduces texts to show what was the character of the Jewish people; or to show that according to their own Scriptures, they were sinners no less than the Gentiles. The point, then, is to prove the depravity of the Jews, not that of universal depravity. The interpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be adduced as directly proving the doctrine of universal depravity. In a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow, are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a people; that it had characterised them throughout their existence as a nation. Most of the passages are quoted in the language of the Septuagint. The quotation in Rom 3:10-12, is from Psa 14:1-3; and from Psa 53:1-3. Psa 53:1-6 is the same as Psa 14:1-7, with some slight variations.
(Yet if we consult Psa 14:1-7 and Psa 53:1-6, from which the quotations in Rom 3:10-12 are taken, we shall be constrained to admit that their original application is nothing short of universal. The Lord is represented as looking down from heaven, (not upon the Jewish people only, but upon the "children of men" at large, "to see if there were any that did understand and seek God);" and declaring, as the result of his unerring scrutiny, "there is "none" that doeth good, no, not one."
That the apostle applies the passages to the case of the Jews is admitted, yet it is evident more is contained in them than the single proof of Jewish depravity. They go all the length of proving the depravity of mankind, and are cited expressly with this view. "We have before proved both Jews and Gentiles," says Paul in Rom 3:9, "that they are all under sin." Immediately on this, the quotations in question are introduced with the usual formula, "as it is written," etc. Now since the apostle adduces his Scripture proofs, to establish the doctrine that both Jews and Gentiles are all under sin," we cannot reasonably decide against him by confining their application to the Jews only.
In Rom 3:19 Paul brings his argument to bear directly on the Jews. That they might not elude his aim, by interpreting the universal expressions he had introduced, of all the pagan only, leaving themselves favorably excepted; he reminds them that" whatsoever things the law saith, it saith to them that were under it." Not contented with having placed them alongside of the Gentiles in Rom 3:9; by this second application of the general doctrine of human depravity, to their particular case, he renders escape or evasion impossible. The scope of the whole passage then, is, that all people are depraved, and that the Jews form no exception. This view is further strengthened by the apostle's conclusion in Rom 3:20. "Therefore, by the deeds of the law there shall no flesh be justified in his (God's) sight."
"If the words," says President Edwards, "which the apostle uses, do not most fully and determinately signify an universality, no words ever used in the Bible are sufficient to do it. I might challenge any man to produce any one paragraph in the scriptures, from the beginning to the end, where there is such a repetition and accumulation of terms, so strongly, and emphatically, and carefully, to express the most perfect and absolute universality, or any place to be compared to it." - "Edwards on Original Sin, - Haldane's Commentary."
There is none righteous - The Hebrew Psa 14:1 is, there is none that doeth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The design of the apostle is to show that none could be justified by the Law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, "there is none just," δίκαιος dikaios.
No, not one - This is not in the Hebrew, but is in the Septuagint. It is a strong universal expression, denoting the state of almost universal corruption which existed in the time of the psalmist. The expression should not be interpreted to mean that there was not literally "one pious man" in the nation; but that the characteristic of the nation was, at that time, that it was exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked.
(The design of the apostle, however, is not to prove that there were few or none pious. He is treating of the impossibility of justification by works, and alleges in proof that, according to the judgment of God in the Psa 14:1 Psalm, there were none righteous, etc., in regard to their natural estate, or the condition in which man is, pRev_ious to his being justified. In this condition, all are deficient in righteousness, and have nothing to commend them to the divine favor. What people may afterward become by grace is another question, on which the apostle does not, in this place, enter. Whatever number of pious people, therefore, there might be in various places of the world, the argument of the apostle is not in the least affected. It will hold good even in the millennium!)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: As it is: Rom 3:4, Rom 11:8, Rom 15:3, Rom 15:4; Isa 8:20; Pe1 1:16
There: Psa 14:1-3, Psa 53:1-3
none: Rom 3:23; Job 14:4, Job 15:14, Job 15:16, Job 25:4; Jer 17:9; Mat 15:19; Mar 7:21, Mar 7:22; Mar 10:18; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 2:1-3, Eph 5:3-6; Col 3:5-9; Ti1 1:9, Ti1 1:10; Ti2 3:2-5; Tit 3:3; Jo1 1:8-10; Rev 21:8, Rev 22:15
John Gill
3:10 As it is written, there is none righteous, no, not one. The several passages cited here, and in some following verses, are taken out of the Psalms and Isaiah; and are brought to prove, not only that the Jews are no better than the Gentiles, being equally corrupt and depraved as they; but also to show the corrupt state and condition of mankind in general: and the words are not always literally expressed, but the sense is attended to, as in this passage; for in the original text of Ps 14:1, it is, "there is none that doth good"; from whence the apostle rightly infers, "there is none righteous"; for he that does not do good, is not righteous; and therefore if there is none on earth that does good and does not sin, there is none righteous upon earth, "no, not one" single person. The Jews allegorizing that passage in Gen 19:31, "there is not a man in the earth to come into us", remark (u) on it thus,
"Urab qydu vya Nya, "there is not a righteous man in the earth"; and there is not a man that rules over his imagination.''
There is none righteous as Adam was, in a state of innocence; for all have sinned, and are filled with unrighteousness, and are enemies to righteousness; none are righteous by their obedience to the law of works; nor are there any righteous in the sight of God, upon the foot of their own righteousness, however they may appear in their own eyes, and in the sight of others; nor are any inherently righteous, for there is none without sin, sanctification is imperfect; nor is it, either in whole or in part, a saint's justifying righteousness; indeed there is none righteous, no, not one, but those who are justified by the righteousness of Christ imputed to them.
(u) Midrash Haneelam in Zohar in Gen. fol. 68. 1.
John Wesley
3:10 As it is written - That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace. There is none righteous - This is the general proposition. The particulars follow: their dispositions and designs, Rom 3:11-12; their discourse, Rom 3:13-14; their actions, Rom 3:16-18. Ps 14:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
3:10 As it is written, &c.-- (Ps 14:1-3; Ps 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.
3:113:11: եւ ո՛չ գոյ՝ որ իմանայ, եւ ո՛չ ոք է որ խնդրէ՛ զԱստուած[3329]։ [3329] Օրինակ մի. Եւ ոչ ոք է որ իմանայ։
11 Եւ չկայ մէկը, որ հասկացող լինի, ւ չկայ մէկը, որ փնտռի Աստծուն:
11 Մէկը չկայ որ հասկնայ, մէկը չկայ որ Աստուած փնտռէ։
եւ ոչ գոյ որ իմանայ, եւ ոչ ոք է որ խնդրէ զԱստուած:

3:11: եւ ո՛չ գոյ՝ որ իմանայ, եւ ո՛չ ոք է որ խնդրէ՛ զԱստուած[3329]։
[3329] Օրինակ մի. Եւ ոչ ոք է որ իմանայ։
11 Եւ չկայ մէկը, որ հասկացող լինի, ւ չկայ մէկը, որ փնտռի Աստծուն:
11 Մէկը չկայ որ հասկնայ, մէկը չկայ որ Աստուած փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: нет разумевающего; никто не ищет Бога;
3:11  οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν.
3:11. οὐκ ( not ) ἔστιν ( it-be ) συνίων , ( emitting-together ," οὐκ ( not ) ἔστιν ( it-be ) ἐκζητῶν ( seeking-out-unto ) τὸν ( to-the-one ) θεόν : ( to-a-Deity )
3:11. non est intellegens non est requirens DeumThere is none that understandeth: there is none that seeketh after God.
11. There is none that understandeth, There is none that seeketh after God;
3:11. There is no one who understands. There is no one who seeks God.
3:11. There is none that understandeth, there is none that seeketh after God.
There is none that understandeth, there is none that seeketh after God:

11: нет разумевающего; никто не ищет Бога;
3:11  οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν θεόν.
3:11. non est intellegens non est requirens Deum
There is none that understandeth: there is none that seeketh after God.
3:11. There is no one who understands. There is no one who seeks God.
3:11. There is none that understandeth, there is none that seeketh after God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:11: There is none that understandeth - In the Hebrew Psa 14:2, God is represented as looking down from heaven to see, that is, to make investigation, whether there were any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solemnity and awfulness. God, the searcher of hearts, is represented as making investigation on this very point. He looks down from heaven for this very purpose, to ascertain whether there were any righteous. In the Hebrew it is not asserted, though it is clearly and strongly implied, that none such were found. That fact the apostle "states." If, as the result of such an investigation, none were found; if God did not specify that there were any such; then it follows that there were none. For none could escape the notice of his eye; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God; Psa 107:43; Psa 119:27, Psa 119:100; Pro 5:5; Isa 6:10; "Lest they should understand with their heart," etc.
That seeketh after God - That endeavors to know and do his will, and to be acquainted with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most decided proofs of depravity. A righteous man counts it his highest privilege and honor to know God, and to understand his will. A man can indulge in wickedness only by forgetting God. Hence, a disposition "not" to seek God is full proof of depravity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: none that understandeth: Rom 1:22, Rom 1:28; Psa 14:2-4, Psa 53:2, Psa 53:4, Psa 94:8; Pro 1:7, Pro 1:22, Pro 1:29, Pro 1:30; Isa 27:11; Jer 4:22; Hos 4:6; Mat 13:13, Mat 13:14, Mat 13:19; Tit 3:3; Jo1 5:20
seeketh: Rom 8:7; Job 21:15, Job 21:16; Isa 9:13, Isa 31:1, Isa 55:6, Isa 65:1; Hos 7:10
John Gill
3:11 There is none that understandeth,.... This is rightly concluded, from what the Psalmist says, Ps 14:2, "The Lord looked down from heaven upon the children of men", on all the children of men, Jews and Gentiles, "to see if there were any that did understand"; and it appears, upon this survey of them, there was not one understanding person among them: man thinks himself a very wise and understanding creature, though he is born a very ignorant one: true indeed, he has not lost by sin the natural faculty of the understanding, so as to become like the horse and mule, which are without any; and it must be allowed, that natural men have some understanding of things natural, civil, and moral; though there is none that understands even these, as Adam did: but then they have no understanding of things spiritual; no spiritual knowledge of God; no true sense of themselves, their sin and misery; nor do they truly know the way of salvation by Christ; nor have they any experience of the work of the Spirit of God upon their souls; nor any experimental knowledge of the doctrines of the Gospel: no man can understand these of himself, by the mere strength of reason, and light of nature; nor can even a spiritual man fully understand them in this life; in consequence of this account and character of men it follows, that
there is none that seeketh after God; that worships him in Spirit and in truth, or prays to him with the Spirit, and with the understanding; who seek him chiefly, and in the first place, with their whole hearts, earnestly, diligently, and constantly; who seek him in Christ, and under the assistance of the Spirit; who seek after the knowledge of God in Christ, communion with him through the Mediator, or his honour and glory.
John Wesley
3:11 There is none that understandeth - The things of God.
3:123:12: Ամենեքեան խոտորեցան ՚ի միասին եւ անպիտանացան. ո՛չ ոք է որ առնէ զքաղցրութիւն, ո՛չ ոք է մինչեւ ՚ի մի[3330]։ [3330] Ոմանք. ՚Ի միասին, անպիտա՛՛։ Ոսկան. Ոչ ոք է որ առնէ զբարի, եւ ոչ։
12 Բոլորը միասին խոտորուեցին եւ անպէտքացան. կայ մէկը, որ բարութիւն անի, ոչ ոք, ոչ իսկ մէկ հոգի:
12 Բոլորը խոտորեցան, մէկտեղ անպիտան եղան. աղէկութիւն ընող մը չկայ, մէկ մըն ալ չկայ»։
Ամենեքեան խոտորեցան ի միասին եւ անպիտանացան. ոչ ոք է որ առնէ զքաղցրութիւն, ոչ ոք է մինչեւ ի մի:

3:12: Ամենեքեան խոտորեցան ՚ի միասին եւ անպիտանացան. ո՛չ ոք է որ առնէ զքաղցրութիւն, ո՛չ ոք է մինչեւ ՚ի մի[3330]։
[3330] Ոմանք. ՚Ի միասին, անպիտա՛՛։ Ոսկան. Ոչ ոք է որ առնէ զբարի, եւ ոչ։
12 Բոլորը միասին խոտորուեցին եւ անպէտքացան. կայ մէկը, որ բարութիւն անի, ոչ ոք, ոչ իսկ մէկ հոգի:
12 Բոլորը խոտորեցան, մէկտեղ անպիտան եղան. աղէկութիւն ընող մը չկայ, մէկ մըն ալ չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: все совратились с пути, до одного негодны; нет делающего добро, нет ни одного.
3:12  πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ἔστιν ὁ ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός.
3:12. πάντες ( all ) ἐξέκλιναν , ( they-reclined-out ," ἅμα ( along ) ἠχρεώθησαν : ( they-were-un-en-afforded ) οὐκ ( not ) ἔστιν ( it-be ) ποιῶν ( doing-unto ) χρηστότητα , ( to-an-affordedness ," οὐκ ( not ) ἔστιν ( it-be ) ἕως ( unto-if-which ) ἑνός . ( of-one )
3:12. omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unumAll have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
12. They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one:
3:12. All have gone astray; together they have become useless. There is no one who does good; there is not even one.
3:12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one:

12: все совратились с пути, до одного негодны; нет делающего добро, нет ни одного.
3:12  πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν· οὐκ ἔστιν ὁ ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός.
3:12. omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unum
All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
3:12. All have gone astray; together they have become useless. There is no one who does good; there is not even one.
3:12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 Rom 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.
Albert Barnes: Notes on the Bible - 1834
3:12: They have all gone out of the way - They have "declined" from the true path of piety and virtue.
They are together - They have at the same time; or they have equally become unprofitable. They are as one; they are joined, or united in this declension. The expression denotes union, or similarity.
Become unprofitable - This word in Hebrew means to become "putrid" and "offensive," like fruit that is spoiled. In Arabic, it is applied to "milk" that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness.
There is none ... - This is taken literally from the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: They are: Exo 32:8; Psa 14:3; Ecc 7:29; Isa 53:6, Isa 59:8; Jer 2:13; Eph 2:3; Pe1 2:25
become: Gen 1:31, Gen 6:6, Gen 6:7; Mat 25:30; Plm 1:11
there is none: Psa 53:1; Ecc 7:20; Isa 64:6; Eph 2:8-10; Phi 2:12, Phi 2:13; Tit 2:13, Tit 2:14; Jam 1:16, Jam 1:17
John Gill
3:12 They are all gone out of the way,.... In Ps 14:3; it is said, "they are all gone aside"; as persons in debt: man had a considerable stock of righteousness, holiness, knowledge, &c. but he has run through all, has contracted large and numerous debts, has been obliged to hide himself, has been used as a bankrupt, and turned out of house and home: Christ indeed has undertook to pay, and he has paid all the debts of his people; and has put them into a better state than ever Adam was in: in Ps 53:3, it is rendered, "everyone of them is gone back"; that is, from God; from his commands, and from their former state and condition: here the phrase is rendered by the apostle, "they are all gone out of the way": that is, out of the way of God and his precepts, out of the way of holiness and righteousness, of light and life; into their own ways, the ways of sin, Satan, and the world of darkness, and of death: so Aben Ezra explains it, "out of the right way"; Kimchi and Ben Melech paraphrase it, "out of the good way: and so"
they are together become unprofitable; the word in Ps 14:3 and Ps 53:3; is translated, "they are become filthy"; which R. Aben Ezra interprets by "they are corrupt"; and R. Solomon Jarchi by , "they are turned to corruption"; the metaphor is taken from stinking flesh, which is tainted and corrupted, and so good for nothing, hence here rendered "unprofitable"; for so men being corrupted by sin, are of no use, service, and advantage to God, to men, or to themselves; but, on the contrary, nauseous to God, and to all that are good, and hurtful to themselves and others: for
there is none that does good, no, not one; and therefore must be unprofitable. There is none that can do good in a spiritual manner, without the grace of God, strength from Christ, and the assistance of the Spirit; and there is not even a spiritual man, that can do good perfectly, and without sin.
John Wesley
3:12 They have all turned aside - From the good way. They are become unprofitable - Helpless impotent, unable to profit either themselves or others.
3:133:13: Գերեզման բա՛ց է կոկորդ նոցա, լեզուօք իւրեանց նենգաւո՛րք եղեն։ Թոյնք իժից ՚ի ներքոյ շրթանց նոցա[3331]. [3331] Ոմանք. Եւ լեզուօք իւ՛՛։
13 Նրանց կոկորդը բաց գերեզման է. րենց լեզուներով խաբեբայ դարձան. րանց շրթունքների տակ իժերի թոյն կայ.
13 «Անոնց կոկորդը բաց գերեզման է, իրենց լեզուովը նենգաւոր եղան»։ «Իժերու թոյն կայ անոնց շրթունքներուն տակ»։
Գերեզման բաց է կոկորդ նոցա. լեզուօք իւրեանց նենգաւորք եղեն. թոյնք իժից ի ներքոյ շրթանց նոցա:

3:13: Գերեզման բա՛ց է կոկորդ նոցա, լեզուօք իւրեանց նենգաւո՛րք եղեն։ Թոյնք իժից ՚ի ներքոյ շրթանց նոցա[3331].
[3331] Ոմանք. Եւ լեզուօք իւ՛՛։
13 Նրանց կոկորդը բաց գերեզման է. րենց լեզուներով խաբեբայ դարձան. րանց շրթունքների տակ իժերի թոյն կայ.
13 «Անոնց կոկորդը բաց գերեզման է, իրենց լեզուովը նենգաւոր եղան»։ «Իժերու թոյն կայ անոնց շրթունքներուն տակ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Гортань их--открытый гроб; языком своим обманывают; яд аспидов на губах их.
3:13  τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,
3:13. τάφος ( An-interment ) ἀνεῳγμένος ( having-had-come-to-be-opened-up ) ὁ ( the-one ) λάρυγξ ( a-layrnx ) αὐτῶν , ( of-them ," ταῖς ( unto-the-ones ) γλώσσαις ( unto-tongues ) αὐτῶν ( of-them ) ἐδολιοῦσαν , ( they-were-en-guile-belonging ," ἰὸς ( an-emission ) ἀσπίδων ( of-intercepts ) ὑπὸ ( under ) τὰ ( to-the-ones ) χείλη ( to-lips ) αὐτῶν , ( of-them ,"
3:13. sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorumTheir throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
13. Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:
3:13. Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.
3:13. Their throat [is] an open sepulchre; with their tongues they have used deceit; the poison of asps [is] under their lips:
Their throat [is] an open sepulchre; with their tongues they have used deceit; the poison of asps [is] under their lips:

13: Гортань их--открытый гроб; языком своим обманывают; яд аспидов на губах их.
3:13  τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,
3:13. sepulchrum patens est guttur eorum linguis suis dolose agebant venenum aspidum sub labiis eorum
Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
3:13. Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.
3:13. Their throat [is] an open sepulchre; with their tongues they have used deceit; the poison of asps [is] under their lips:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: Their throat is an open sepulchre - This and all the following verses to the end of the 18th 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 Ethiopic, 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, 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, etc., by which they wounded, blasted, and poisoned the reputation of others.
Albert Barnes: Notes on the Bible - 1834
3:13: Their throat ... - This expression is taken from Psa 5:9, literally from the Septuagint. The design of the psalm is to reprove those who were false, traitorous, slanderous, etc. Psa 5:6. The psalmist has the sin of deceit, and falsehood, and slander particularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to receive all into it, that is, into destruction, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an offensive and pestilential vapor, so from the mouths of slanderous persons there proceed noisome and ruinous words. "(Stuart.)" I think the connection demands the former interpretation.
With their tongues ... - In their conversation, their promises, etc., they have been false, treacherous, and unfaithful.
The poison of asps - This is taken literally from the Septuagint of Psa 140:3. The asp, or adder, is a species of serpent whose poison is of such active operation that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies concealed, often in the "sand" in a road, and strikes the traveler before he sees it. It is found chiefly in Egypt and Lybia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Augustus, suffered an asp to bite her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, cannot be ascertained. All that is necessary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution.
Is under their lips - The poison of the serpent is contained in a small bag which is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. Whether the psalmist was acquainted with that fact, or referred to it, cannot be known: his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain, spreading quickly through the system, and producing death; so the words of the slanderer are deadly, pestiferous, quickly destroying the reputation and happiness of man. They are as subtle, as insinuating, and as deadly to the reputation, as the poison of the adder is to the body. Wicked people in the Bible are often compared to serpents; Mat 23:33; Gen 49:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: throat: Psa 5:9; Jer 5:16; Mat 23:27, Mat 23:28
with their: Rom 3:4; Psa 5:9, Psa 12:3, Psa 12:4, Psa 36:3, Psa 52:2, Psa 57:4; Isa 59:3; Jer 9:3-5; Eze 13:7; Mat 12:34, Mat 12:35; Jam 3:5-8
the poison: Deu 32:33; Job 20:14-16; Psa 140:3
John Gill
3:13 Their throat is an open sepulchre,.... The several vices of the instruments of speech are here, and in the following verse, exposed: "the throat" is said to "be an open sepulchre", as in Ps 5:9, so called, for its voracity and insatiableness; both as an instrument of speech, for the words of the wicked are devouring ones; and as an instrument of swallowing, and so may denote the sinner's eager desire after sin, the delight and pleasure he takes in it, the abundance of it he takes in, and his insatiable greediness for it; likewise for its filthy stench, the communication of evil men being corrupt; and because, as by an open grave, persons may fall unawares to their hurt, so the evil communications of wicked men, as they corrupt good manners, are dangerous and hurtful: R. Aben Ezra explains it by , "immediate destruction", or sudden death:
with their tongues they have used deceit; which may design the sin of flattery, for the words in Ps 5:9; the place referred to, are, "they flatter with their tongue"; either God or men, themselves or others, their princes or their neighbour; for there are flatterers in things sacred and civil, there are self-flatterers, court flatterers, and flattering preachers, and all abominable and mischievous; or the phrase may design the sin of lying, either politically, officiously, perniciously, and religiously; and in this latter way, either with respect to doctrine or practice:
the poison of asps is under their lips; or as in Ps 140:3, "adders' poison is under their lips". The asp is but a small creature, and so is the tongue, Jas 3:5, but there is a world of mischief in it, signified by poison; which, as that, is latent and secret, is under it; and as that stupefies and kills insensibly, so an evil tongue does, and that in a deadly and incurable manner: oftentimes the Jews speak of the evil imagination, or corruption of nature entering into persons, and operating in them, "as poison in an angry serpent" (w).
(w) T. Bab. Sabbat, fol. 62. 2. Yoma, fol. 9. 2.
John Wesley
3:13 Their throat - Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith. The poison of asps - Infectious, deadly backbiting, tale - bearing, evil - speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Ps 5:9; Ps 140:3.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Their, &c.--From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.
throat is an open sepulchre-- (Ps 5:9); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."
with their tongues they have used deceit-- (Ps 5:9); that is, "That tongue which is man's glory (Ps 16:9; Ps 57:8) is prostituted to the purposes of deception."
the poison of asps is under their lips-- (Ps 140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (Song 4:11; Prov 10:21; Heb 13:15), are employed to secrete and to dart deadly poison."
3:143:14: որոց բերա՛նք անիծի՛ւք եւ դառնութեամբ լի՛ են։
14 նրանց բերանները լի են անէծքներով եւ դառնութեամբ.
14 «Անոնց բերանը անէծքով ու դառնութիւնով լեցուն է».
որոց բերանք անիծիւք եւ դառնութեամբ լի են:

3:14: որոց բերա՛նք անիծի՛ւք եւ դառնութեամբ լի՛ են։
14 նրանց բերանները լի են անէծքներով եւ դառնութեամբ.
14 «Անոնց բերանը անէծքով ու դառնութիւնով լեցուն է».
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Уста их полны злословия и горечи.
3:14  ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει·
3:14. ὧν ( of-which ) τὸ ( the-one ) στόμα ( a-mouth ) ἀρᾶς ( of-a-curse ) καὶ ( and ) πικρίας ( of-a-bittering-unto ) γέμει : ( it-saturateth )
3:14. quorum os maledictione et amaritudine plenum estWhose mouth is full of cursing and bitterness:
14. Whose mouth is full of cursing and bitterness:
3:14. Their mouth is full of curses and bitterness.
3:14. Whose mouth [is] full of cursing and bitterness:
Whose mouth [is] full of cursing and bitterness:

14: Уста их полны злословия и горечи.
3:14  ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει·
3:14. quorum os maledictione et amaritudine plenum est
Whose mouth is full of cursing and bitterness:
3:14. Their mouth is full of curses and bitterness.
3:14. Whose mouth [is] full of cursing and bitterness:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:14: Whose mouth is full of cursing, etc. - They never speak but in profane oaths, blasphemies, and malice.
Albert Barnes: Notes on the Bible - 1834
3:14: Whose mouth - Psa 10:7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies.
Cursing - Reproachful and opprobrious language, such as Shimei used in relation to David; Sa2 16:5, Sa2 16:7-8.
Bitterness - In the psalm, deceits. The word "bitterness" is used to denote severity, harshness, cruelty; reproachful and malicious words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: Psa 10:7, Psa 59:12, Psa 109:17, Psa 109:18; Jam 3:10
John Gill
3:14 Whose mouth is full of cursing and bitterness. These words are taken from Ps 10:7, by cursing is meant, cursing of God, which is sometimes internal with the heart, and sometimes external with the mouth, as here; and of all good men, though without cause, and to no purpose with respect to the persons they curse, since God has blessed them, and they are blessed, and greatly to their own detriment, for, in the issue, their curses will be turned against themselves. There is also a cursing of superiors, as parents, masters, magistrates, kings, and governors; which is a sore evil, and attended with bad consequences; likewise of themselves, and their fellow creatures: and "the mouth being full of it", denotes the frequency of the sin; scarce anything else comes out of it but cursing; which discovers the sad corruption of the heart; "for out of the abundance of the heart the mouth speaketh", Mt 12:34. By "bitterness" is meant, either sin in general, which is "an evil and bitter thing", Jer 2:19, in its nature and effects; or sinful words, such as oaths, curses, imprecations, all wrathful and deceitful words.
John Wesley
3:14 Cursing - Against God. Bitterness - Against their neighbour. Ps 10:7.
Robert Jamieson, A. R. Fausset and David Brown
3:14 Whose mouth, &c.-- (Ps 10:7): that is, "That mouth which should be 'most sweet' (Song 5:16), being 'set on fire of hell' (Jas 3:6), is filled with burning wrath against those whom it should only bless."
3:153:15: Երա՛գ են ո՛տք նոցա հեղուլ զարիւն[3332]. [3332] Ոմանք. Երագեն ոտք։ Ուր Ոսկան. Երագունք են ոտք։
15 նրանք վազում են արիւն թափելու համար.
15 «Անոնց ոտքերը կ’աճապարեն արիւն թափելու».
Երագ են ոտք նոցա հեղուլ զարիւն:

3:15: Երա՛գ են ո՛տք նոցա հեղուլ զարիւն[3332].
[3332] Ոմանք. Երագեն ոտք։ Ուր Ոսկան. Երագունք են ոտք։
15 նրանք վազում են արիւն թափելու համար.
15 «Անոնց ոտքերը կ’աճապարեն արիւն թափելու».
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Ноги их быстры на пролитие крови;
3:15  ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,
3:15. ὀξεῖς ( sharp ) οἱ ( the-ones ) πόδες ( feet ) αὐτῶν ( of-them ) ἐκχέαι ( to-have-poured-out ) αἷμα , ( to-a-blood ,"
3:15. veloces pedes eorum ad effundendum sanguinemTheir feet swift to shed blood:
15. Their feet are swift to shed blood;
3:15. Their feet are swift to shed blood.
3:15. Their feet [are] swift to shed blood:
Their feet [are] swift to shed blood:

15: Ноги их быстры на пролитие крови;
3:15  ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,
3:15. veloces pedes eorum ad effundendum sanguinem
Their feet swift to shed blood:
3:15. Their feet are swift to shed blood.
3:15. Their feet [are] swift to shed blood:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:15: Their feet ... - The quotation in this and the two following verses, is abridged or condensed from Isa 59:7-8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, "their feet are swift," etc., denotes the eagerness of the nation to commit crime, particularly deeds of injustice and cruelty. They thirsted for the blood of innocence, and hasted to shed it, to gratify their malice, or to satisfy their vengeance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: Pro 1:16, Pro 6:18; Isa 59:7, Isa 59:8
John Gill
3:15 Their feet are swift to shed blood. The sins of the heart and mouth are before described, and now the sins of action are taken notice of; for "the feet" are the instruments of motion and action: and when these are said to be "swift to shed blood", it denotes the readiness and eagerness of men, to murder innocent creatures; which shows the dreadful malice and hatred that is in them. The words are cited from Is 59:7, and seem to point at the times of Manasseh, who shed so much innocent blood, as to fill Jerusalem with it from one end to the other.
John Wesley
3:15 Is 59:7-8
Robert Jamieson, A. R. Fausset and David Brown
3:15 Their feet are swift to shed blood-- (Prov 1:16; Is 59:7): that is, "Those feet, which should 'run the way of God's commandments' (Ps 119:32), are employed to conduct men to deeds of darkest crime."
3:163:16: բեկումն եւ թշուառութիւն ՚ի ճանապարհս նոցա.
16 նրանց ճանապարհներին կործանում ւ թշուառութիւն կայ.
16 «Կործանում եւ թշուառութիւն կայ իրենց ճամբաներուն մէջ,
բեկումն եւ թշուառութիւն ի ճանապարհս նոցա:

3:16: բեկումն եւ թշուառութիւն ՚ի ճանապարհս նոցա.
16 նրանց ճանապարհներին կործանում ւ թշուառութիւն կայ.
16 «Կործանում եւ թշուառութիւն կայ իրենց ճամբաներուն մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: разрушение и пагуба на путях их;
3:16  σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
3:16. σύντριμμα ( a-rubbing-together-to ) καὶ ( and ) ταλαιπωρία ( a-wretched-callousing-unto ) ἐν ( in ) ταῖς ( unto-the-ones ) ὁδοῖς ( unto-ways ) αὐτῶν , ( of-them ,"
3:16. contritio et infelicitas in viis eorumDestruction and misery in their ways:
16. Destruction and misery are in their ways;
3:16. Grief and unhappiness are in their ways.
3:16. Destruction and misery [are] in their ways:
Destruction and misery [are] in their ways:

16: разрушение и пагуба на путях их;
3:16  σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
3:16. contritio et infelicitas in viis eorum
Destruction and misery in their ways:
3:16. Grief and unhappiness are in their ways.
3:16. Destruction and misery [are] in their ways:
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Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:16: Destruction - That is, they "cause" the destruction or the ruin of the reputation, happiness, and peace of others.
Misery - Calamity, ruin.
In their ways - WheRev_er they go. This is a striking description not only of the wicked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom they come in contact.
John Gill
3:16 Destruction and misery are in their ways. This passage also is to be found in Is 59:7, and may be understood either actively thus: all the ways they take, and methods they pursue, are to make their fellow creatures miserable, to ruin and destroy them; or passively, that by their sinful ways and vicious course of life, they themselves are brought to destruction and misery: the way they are walking in is, "the broad way, that leadeth to destruction", Mt 7:13; the end of it, what it issues in, is eternal death, the destruction of the body and soul in hell, which will be attended with endless and inexpressible misery.
Robert Jamieson, A. R. Fausset and David Brown
3:16 Destruction and misery are in their ways; and the way of peace have they not known--This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.
3:173:17: եւ զճանապարհն խաղաղութեան ո՛չ ծանեան։
17 եւ նրանք խաղաղութեան ճանապարհը չիմացան.
17 Խաղաղութեան ճամբան չճանչցան»։
եւ զճանապարհն խաղաղութեան ոչ ծանեան:

3:17: եւ զճանապարհն խաղաղութեան ո՛չ ծանեան։
17 եւ նրանք խաղաղութեան ճանապարհը չիմացան.
17 Խաղաղութեան ճամբան չճանչցան»։
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3:1717: они не знают пути мира.
3:17  καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
3:17. καὶ ( and ) ὁδὸν ( to-a-way ) εἰρήνης ( of-a-peace ) οὐκ ( not ) ἔγνωσαν . ( they-had-acquainted )
3:17. et viam pacis non cognoveruntAnd the way of peace they have not known.
17. And the way of peace have they not known:
3:17. And the way of peace they have not known.
3:17. And the way of peace have they not known:
And the way of peace have they not known:

17: они не знают пути мира.
3:17  καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
3:17. et viam pacis non cognoverunt
And the way of peace they have not known.
3:17. And the way of peace they have not known.
3:17. And the way of peace have they not known:
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Adam Clarke: Commentary on the Bible - 1831
3:17: 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.
Albert Barnes: Notes on the Bible - 1834
3:17: And the way of peace ... - What tends to promote their own happiness, or that of others, they do not regard. Intent on their plans of evil, they do not know or regard what is suited to promote the welfare of themselves or others. This is the case with all who are selfish, and who seek to gain their own purposes of crime and ambition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: Rom 5:1; Isa 57:21, Isa 59:8; Mat 7:14; Luk 1:79
Geneva 1599
3:17 And the (l) way of peace have they not known:
(l) An innocent and peaceable life.
John Gill
3:17 And the way of peace have they not known. This is a citation front Is 59:8, and expresses the ignorance of mankind, with regard to true peace, and the way unto it: men are naturally ignorant of the way of peace with God; of the first step which God took towards it; of the council and covenant of peace, in which the scheme of it was drawn, and the method fixed; of Christ the peacemaker, and of the way in which he has made it; and of the Gospel, which reveals and publishes it. They are ignorant of the true way of enjoying peace of conscience; they have no true peace of mind, their consciences are often tortured; and though they may have a stupid and secure peace, yet nothing that is true, real, and solid; for they are without the Spirit, whose fruit is peace; and without faith in Christ, by which true peace only is enjoyed; nor are they spiritually minded, which is life and peace; nor have they any knowledge of the way to have it; they are ready to think it must be had by doing something of their own, and not that it is to be had only in Christ, in his blood and righteousness. They are ignorant of the paths of wisdom, which are peace; peace is enjoyed in them, they lead unto it, and issue in it: they know not the way to eternal peace; they imagine something done by the creature is the way; and are ignorant that Christ is the only way of salvation, the true way to eternal life, everlasting peace and happiness: yea, they know not the way of peace among men, and one another; nor will they do that which is just and right, in order to support and maintain it, but are unjust, deceitful, and quarrelsome; they do not study peace, but rather contention, which they like and approve of. The Jews talk (x) much of their good nature, affability, and condescension, and of their doing this and that, and the other thing, , "because of the ways of peace".
(x) Misn. Gittin, c. 5. sect. 8, 9. T. Hieros. Demai, fol. 24. 1. Maimon. Obede Cochabim, c. 10. sect. 5.
John Wesley
3:17 Of peace - Which can only spring from righteousness.
3:183:18: Ո՛չ է երկեւղ Աստուծոյ առաջի աչաց նոցա։ բդ
18 նրանց աչքերի առաջ չկայ Աստծու երկիւղը»[3]:[3] Սաղմոս 14. 1-3, 5. 10, 139. 4, 10. 7: Եսայի 59. 7: Առակ. 1. 16: Սաղմոս 35. 2:
18 «Աստուծոյ վախը չկայ անոնց աչքերուն առջեւ»։
Ոչ է երկեւղ Աստուծոյ առաջի աչաց նոցա:

3:18: Ո՛չ է երկեւղ Աստուծոյ առաջի աչաց նոցա։ բդ
18 նրանց աչքերի առաջ չկայ Աստծու երկիւղը»[3]:
[3] Սաղմոս 14. 1-3, 5. 10, 139. 4, 10. 7: Եսայի 59. 7: Առակ. 1. 16: Սաղմոս 35. 2:
18 «Աստուծոյ վախը չկայ անոնց աչքերուն առջեւ»։
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3:1818: Нет страха Божия перед глазами их.
3:18  οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
3:18. οὐκ ( Not ) ἔστιν ( it-be ) φόβος ( a-fearee ) θεοῦ ( of-a-Deity ) ἀπέναντι ( off-in-ever-a-one ) τῶν ( of-the-ones ) ὀφθαλμῶν ( of-eyes ) αὐτῶν . ( of-them )
3:18. non est timor Dei ante oculos eorumThere is no fear of God before their eyes.
18. There is no fear of God before their eyes.
3:18. There is no fear of God before their eyes.”
3:18. There is no fear of God before their eyes.
There is no fear of God before their eyes:

18: Нет страха Божия перед глазами их.
3:18  οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
3:18. non est timor Dei ante oculos eorum
There is no fear of God before their eyes.
3:18. There is no fear of God before their eyes.”
3:18. There is no fear of God before their eyes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:18: 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.
Albert Barnes: Notes on the Bible - 1834
3:18: There is no fear of God - Psa 36:1. The word "fear" here denotes "Rev_erence, awe, veneration." There is no such regard or Rev_erence for the character, authority, and honor of God as to restrain them from crime. Their conduct shows that they are not withheld from the commission of iniquity by any regard to the fear or favor of God. The only thing that will be effectual in restraining people from sin, will be a regard to the honor and Law of God.
In regard to these quotations from the Old Testament, we may make the following remarks.
(1) they fully establish the position of the apostle, that the nation, as such, was far from being righteous, or that they could be justified by their own works. By quotations from no less than six distinct places in their own writings, referring to different periods of their history, he shows what the character of the nation was. And as this was the characteristic of those times. it followed that a Jew could not hope to be saved simply because he was a Jew. He needed, as much as the Gentile, the benefit of some other plan of salvation.
(2) these passages show us how to use the Old Testament, and the facts of ancient history. They are to be adduced not as showing directly what the character of man is, now, but to show what human nature is. They demonstrate what man is when under the most favorable circumstances; in different situations; and at different periods of the world. The concurrence of past facts shows what the race is. And as past facts are uniform; as man thus far, in the most favorable circumstances, has been sinful; it follows that this is the characteristic of man everywhere. It is settled by the facts of the world, just as any other characteristic of man is settled by the uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scripture, therefore, are to be adduced as proofs of the tendency of human nature. So Paul used them, and so it is lawful for us to use them.
(3) it may be observed further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions; he specifies each member and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of action. The tongue, the mouth, the feet, the "lips," are all involved in it; all are perverted, and all become the occasion of the commission of sin. The entire man is corrupt; and the painful description extends to every department of action.
(4) if such was the character of the Jewish nation under all its advantages, what must have been the character of the pagan? We are prepared thus to credit all that is said in Rom. i., and elsewhere, of the sad state of the pagan world.
(5) what a melancholy view we have thus of human nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record we examine; whatever history we read; whatever time or period we contemplate; we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God of mercy, that he has pitied us in our low estate, and has devised a plan by which "these ruins may be built again," and lost, fallen man be raised up to forfeited "glory, honor, and immortality."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Gen 20:11; Psa 36:1; Pro 8:13, Pro 16:6, Pro 23:17; Luk 23:40; Rev 19:5
John Gill
3:18 There is no fear of God before their eyes. The place referred to is Ps 36:1, by the "fear of God", is not meant a fear of God's wrath, of hell and damnation; nor a fearful distrust of his presence, power, providence, and grace; much less an hypocritical fear; but a reverential affection for God, and which is peculiar to the children of God, which springs from a sense of divine goodness, is attended with holiness of heart and life, is consistent with faith, even full assurance of it, and with spiritual joy in its highest degree; it stands opposed to pride and haughtiness, and is a blessing of the covenant of grace: now this is not to be found in unregenerate men, for this springs from grace, and not nature, and is only implanted in the heart in conversion; it appears from the whole life and conversation of unconverted men, that the fear of God is not in their hearts, nor before their eyes.
John Wesley
3:18 The fear of God is not before their eyes - Much less is the love of God in their heart. Ps 36:1.
Robert Jamieson, A. R. Fausset and David Brown
3:18 There is no fear of God before their eyes-- (Ps 36:1): that is, "Did the eyes but 'see Him who is invisible' (Heb 11:27), a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life (Rom 3:13-17): but how small a part of the "desperate wickedness" that is within (Jer 17:9) "proceedeth out of the heart of man!" (Mk 7:21-23; Ps 19:12).
3:193:19: Բայց գիտե՛մք՝ որ ինչ միանգամ օրէ՛նքն ասեն, ա՛յնոցիկ որ ընդ օրինօքն են՝ ասեն. զի ամենայն բերան խցցի, եւ դատապա՛րտ լիցի ամենա՛յն աշխարհ Աստուծոյ[3333]։ [3333] Ոմանք. Բերան խցցին։
19 Բայց գիտենք, որ, ինչ օրէնքն ասում է, ասում է նրանց, որ օրէնքի տակ են, որպէսզի ամէն բերան փակուի, եւ ամբողջ աշխարհը Աստծու դատապարտութեան տակ դրուի,
19 Բայց գիտենք թէ օրէնքը ինչ որ կ’ըսէ, անոնց կ’ըսէ՝ որոնք օրէնքին տակ են, որպէս զի ամէն բերան գոցուի եւ բոլոր աշխարհ դատապարտուի Աստուծոյ առջեւ։
Բայց գիտեմք, որ ինչ միանգամ օրէնքն ասեն` այնոցիկ որ ընդ օրինօքն են, ասեն. զի ամենայն բերան խցցի, եւ դատապարտ լիցի ամենայն աշխարհ` Աստուծոյ:

3:19: Բայց գիտե՛մք՝ որ ինչ միանգամ օրէ՛նքն ասեն, ա՛յնոցիկ որ ընդ օրինօքն են՝ ասեն. զի ամենայն բերան խցցի, եւ դատապա՛րտ լիցի ամենա՛յն աշխարհ Աստուծոյ[3333]։
[3333] Ոմանք. Բերան խցցին։
19 Բայց գիտենք, որ, ինչ օրէնքն ասում է, ասում է նրանց, որ օրէնքի տակ են, որպէսզի ամէն բերան փակուի, եւ ամբողջ աշխարհը Աստծու դատապարտութեան տակ դրուի,
19 Բայց գիտենք թէ օրէնքը ինչ որ կ’ըսէ, անոնց կ’ըսէ՝ որոնք օրէնքին տակ են, որպէս զի ամէն բերան գոցուի եւ բոլոր աշխարհ դատապարտուի Աստուծոյ առջեւ։
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3:1919: Но мы знаем, что закон, если что говорит, говорит к состоящим под законом, так что заграждаются всякие уста, и весь мир становится виновен пред Богом,
3:19  οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῶ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῶ θεῶ·
3:19. Οἴδαμεν (We-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one," ὅσα ( to-which-a-which ) ὁ (the-one) νόμος (a-parcelee) λέγει (it-fortheth,"τοῖς (unto-the-ones) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) λαλεῖ, (it-speaketh-unto,"ἵνα (so) πᾶν (all) στόμα (a-mouth) φραγῇ (it-might-have-had-been-hedged,"καὶ (and) ὑπόδικος (coursed-under) γένηται ( it-might-have-had-became ,"πᾶς (all) ὁ (the-one) κόσμος (a-configuration,"τῷ (unto-the-one) θεῷ: (unto-a-Deity)
3:19. scimus autem quoniam quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus DeoNow we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
19. Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
3:19. But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.
3:19. 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.
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:

19: Но мы знаем, что закон, если что говорит, говорит к состоящим под законом, так что заграждаются всякие уста, и весь мир становится виновен пред Богом,
3:19  οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῶ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῶ θεῶ·
3:19. scimus autem quoniam quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus Deo
Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
3:19. But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.
3:19. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Иудеи могли возразить по поводу приводимых Апостолом мест Писания, что некоторые из этих мест относятся не к ним, а к язычникам (напр., Пс. 13). Апостол против этого довода указывает на то, что эти обличения все-таки имеются в законе или в книгах Ветхого Завета, которые написаны для иудеев, а не для язычников. Что же отсюда следует? Ясно, что писатели этих книг хотели предупредить евреев, своих соплеменников, которым также угрожал суд Божий за грехи, коими они уподоблялись язычникам. И в евреях, таким образом, закон усматривал, может быть, только в зачатке, те грехи, какие существовали среди язычников. - Весь мир - все человечество, как язычники, так и иудеи. - Виновен перед Богом, т. е. подпадает под суд Божий (upodikoV t q). - Делами закона. Под этим термином Апостол, несомненно, разумеет не одни дела обрядового закона (исполнение постановлений об очищениях и др.), но и внутренний, психические акты, какие совершались человеком усилиями его воли. Иудей хотел сам, путем собственной духовной работы исполнить все многообразные заповеди Божии, составляющие содержание закона Моисеева. Он сам думал оправдать себя, своими личными усилиями, напряжением самодеятельности... Апостол смотрит на это стремление, как на нечто неосуществимое, - никакая плоть, - т. е. ни один человек, как существо слабое, немощное (в силу наследственности греха), не может исполнить закон во всем его объеме (не оправдается пред Богом). Если что и дает иудеям закон, так это сознание печального факта его греховности и полной невозможности самому, своими силами выбраться из бездны греха (законом познается грех). Подробнее Апостол раскрывает это в VII гл. (ст. 7-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Justification by Faith; Christ a Propitiation.A. D. 58.
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.

From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from ch. i. 17, and which he lays down (v. 28) as the summary of his discourse, with a quod erat demonstrandum--which was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. If we had never sinned, our obedience to the law would have been our righteousness: "Do this, and live." But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their obedience to the moral law that the Pharisees looked for justification, Luke xviii. 11. Now there are two things from which the apostle here argues: the guiltiness of man, to prove that we cannot be justified by the works of the law, and the glory of God, to prove that we must be justified by faith.

I. He argues from man's guiltiness, to show the folly of expecting justification by the works of the law. The argument is very plain: we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by pleading the statute of 25 Edward III., for that law discovers his crime and condemns him: indeed, if he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off but by pleading the act of indemnity, upon which he has surrendered and submitted himself, and humbly and penitently claiming the benefit of it and casting himself upon it. Now concerning the guiltiness of man,

1. He fastens it particularly upon the Jews; for they were the men that made their boast of the law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to show this corruption: Now, says he (v. 19), this that the law says, it says to those who are under the law; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in it: "But," says he, "the law convicts and condemns you--you see it does." That every mouth may be stopped--that all boasting may be silenced. See the method that God takes both in justifying and condemning: he stops every mouth; those that are justified have their mouths stopped by a humble conviction; those that are condemned have their mouths stopped too, for they shall at last be convinced (Jude 15), and sent speechless to hell, Matt. xxii. 12. All iniquity shall stop her mouth, Ps. cvii. 42.

2. He extends it in general to all the world: That all the world may become guilty before God. If the world likes in wickedness (1 John v. 19), to be sure it is guilty.--May become guilty; that is, may be proved guilty, liable to punishment, all by nature children of wrath, Eph. ii. 3. They must all plead guilty; those that stand most upon their own justification will certainly be cast. Guilty before God is a dreadful word, before an all-seeing God, that is not, nor can be, deceived in his judgment--before a just and righteous judge, who will by no means clear the guilty. All are guilty, and therefore all have need of a righteousness wherein to appear before God. For all have sinned (v. 23); all are sinners by nature, by practice, and have come short of the glory of God--have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize; so come short, as not only not to win, but to be great losers. Come short of the glory of God. (1.) Come short of glorifying God. See ch. i. 21, They glorified him not as God. Man was placed at the head of the visible creation, actively to glorify that great Creator whom the inferior creatures could glorify only objectively; but man by sin comes short of this, and, instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, who were made to glorify God, and to think how few there are that do it. (2.) Come short of glorying before God. There is no boasting of innocency: if we go about to glory before God, to boast of any thing we are, or have, or do, this will be an everlasting estoppel--that we have all sinned, and this will silence us. We may glory before men, who are short-sighted, and cannot search our hearts,--who are corrupt, as we are, and well enough pleased with sin; but there is no glorying before God, who cannot endure to look upon iniquity. (3.) Come short of being glorified by God. Come short of justification, or acceptance with God, which is glory begun--come short of the holiness or sanctification which is the glorious image of God upon man, and have overthrown all hopes and expectations of being glorified with God in heaven by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency. That passage is blocked up. There is a cherub and a flaming sword set to keep that way to the tree of life.

3. Further to drive us off from expecting justification by the law, he ascribes this conviction to the law (v. 20): For by the law is the knowledge of sin. That law which convicts and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqui--that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching is not sanative. Those that would know sin must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul makes this use of the law, ch. vii. 9, Therefore by the deeds of the law shall no flesh be justified in his sight. Observe, (1.) No flesh shall be justified, no man, no corrupted man (Gen. vi. 3), for that he also is flesh, sinful and depraved; therefore not justified, because we are flesh. The corruption that remains in our nature will for ever obstruct any justification by our own works, which, coming from flesh, must needs taste of the cask, Job xiv. 4. (2.) Not justified in his sight. He does not deny that justification which was by the deeds of the law in the sight of the church: they were, in their church-estate, as embodied in a polity, a holy people, a nation of priests; but as the conscience stands in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Ps. cxliii. 2.

II. He argues from God's glory to prove that justification must be expected only by faith in Christ's righteousness. There is no justification by the works of the law. Must guilty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression? No, blessed be God, it is not (v. 21, 22); there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting,--righteousness which he confers upon us; as the Christian armour is called the armour of God, Eph. vi. 11.

1. Now concerning this righteousness of God observe, (1.) That it is manifested. The gospel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up upon the pole; we are not left to grope our way in the dark, but it is manifested to us. (2.) It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together--owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in is a complete righteousness. (3.) Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness. See Acts x. 43. This might recommend it to the Jews, who were so fond of the law and the prophets. (4.) It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object--an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king--trusting in him, accepting of him, and adhering to him, in all these. It is by this that we become interested in that righteousness which God has ordained, and which Christ has brought in. (5.) It is to all, and upon all, those that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ; for there is no difference. Or, it is eis pantas--to all, offered to all in general; the gospel excludes none that do not exclude themselves; but it is epi pantas tous pisteuontas, upon all that believe, not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the benefits and privileges of it.

2. But now how is this for God's glory?

(1.) It is for the glory of his grace (v. 24): Justified freely by his grace--dorean te autou chariti. It is by his grace, not by the grace wrought in us as the papists say, confounding justification and sanctification, but by the gracious favour of God to us, without any merit in us so much as foreseen. And, to make it the more emphatic, he says it is freely by his grace, to show that it must be understood of grace in the most proper and genuine sense. It is said that Joseph found grace in the sight of his master (Gen. xxxix. 4), but there was a reason; he saw that what he did prospered. There was something in Joseph to invite that grace; but the grace of God communicated to us comes freely, freely; it is free grace, mere mercy; nothing in us to deserve such favours: no, it is all through the redemption that is in Jesus Christ. It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God's grace; for grace provided and accepted this vicarious satisfaction.

(2.) It is for the glory of his justice and righteousness (v. 25, 26): Whom God hath set forth to be a propitiation, &c. Note, [1.] Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilasterion, or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God, 1 John ii. 2. He is all in all in our reconciliation, not only the maker, but the matter of it--our priest, our sacrifice, our altar, our all. God was in Christ as in his mercy-seat, reconciling the world unto himself. [2.] God hath set him forth to be so. God, the party offended, makes the first overtures towards a reconciliation, appoints the days-man; proetheto--fore-ordained him to this, in the counsels of his love from eternity, appointed, anointed him to it, qualified him for it, and has exhibited him to a guilty world as their propitiation. See Matt. iii. 17, and xvii. 5. [3.] That by faith in his blood we become interested in this propitiation. Christ is the propitiation; there is the healing plaster provided. Faith is the applying of this plaster to the wounded soul. And this faith in the business of justification hath a special regard to the blood of Christ, as that which made the atonement; for such was the divine appointment that without blood there should be no remission, and no blood but his would do it effectually. Here may be an allusion to the sprinkling of the blood of the sacrifices under the law, as Exod. xxiv. 8. Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling. [4.] That all who by faith are interested in this propitiation have the remission of their sins that are past. It was for this that Christ was set forth to be a propitiation, in order to remission, to which the reprieves of his patience and forbearance were a very encouraging preface. Through the forbearance of God. Divine patience has kept us out of hell, that we might have space to repent, and get to heaven. Some refer the sins that are past to the sins of the Old-Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. Past through the forbearance of God. It is owing to the divine forbearance that we were not taken in the very act of sin. Several Greek copies make en te anoche tou Theou--through the forbearance of God, to begin v. 26, and they denote two precious fruits of Christ's merit and God's grace:--Remission: dia ten paresin--for the remission; and reprieves: the forbearance of God. It is owing to the master's goodness and the dresser's mediation that barren trees are let alone in the vineyard; and in both God's righteousness is declared, in that without a mediator and a propitiation he would not only not pardon, but not so much as forbear, not spare a moment; it is owning to Christ that there is ever a sinner on this side hell. [5.] That God does in all this declare his righteousness. This he insists upon with a great deal of emphasis: To declare, I say, at this time his righteousness. It is repeated, as that which has in it something surprising. He declares his righteousness, First, In the propitiation itself. Never was there such a demonstration of the justice and holiness of God as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did not spare him, because he had made himself sin for us, 2 Cor. v. 21. The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa. liii. 10. Secondly, In the pardon upon that propitiation; so it follows, by way of explication: That he might be just, and the justifier of him that believeth. Mercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satisfaction that Christ by dying made to his justice for them. It would not comport with his justice to demand the debt of the principal when the surety has paid it and he has accepted that payment in full satisfaction. See 1 John i. 9. He is just, that is, faithful to his word.

(3.) It is for God's glory; for boasting is thus excluded, v. 27. God will have the great work of the justification and salvation of sinners carried on from first to last in such a way as to exclude boasting, that no flesh may glory in his presence, 1 Cor. i. 29-31. Now, if justification were by the works of the law, boasting would not be excluded. How should it? If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, that is, the way of justification by faith, doth for ever exclude boasting; for faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified. Observe, He speaks of the law of faith. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting.

From all this he draws this conclusion (v. 28): That a man is justified by faith without the deeds of the law.

III. In the close of the chapter he shows the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also; for he had said (v. 22) that there is no difference: and as to this, 1. He asserts and proves it (v. 29): Is he the God of the Jews only? He argues from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the children of men in a condition eternally desperate? This would by no means agree with the idea we have of the divine goodness, for his tender mercies are over all his works; therefore it is one God of grace that justifies the circumcision by faith, and the uncircumcision through faith, that is, both in one and the same way. However the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than between by and through, that is, no difference at all. 2. He obviates an objection (v. 31), as if this doctrine did nullify the law, which they knew came from God: "No," says he, "though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law." Let those consider this who deny the obligation of the moral law on believers.
Adam Clarke: Commentary on the Bible - 1831
3:19: 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.
Albert Barnes: Notes on the Bible - 1834
3:19: Now we know - We all admit. It is a conceded plain point.
What things soever - Whether given as precepts, or recorded as historical facts. Whatever things are found in the Law. "The law saith." This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given.
It saith to them ... - It speaks to them for whom it was expressly intended; to them for whom the Law was made. The apostle makes this remark in order to pRev_ent the Jew from evading the force of his conclusion. He had brought proofs from their own acknowledged laws, from writings given expressly for them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade.
That every mouth may be stopped - This is perhaps, a proverbial expression, Job 5:15; Psa 107:42. It denotes that they would be thoroughly convinced; that the argument would be so conclusive as that they would have nothing to reply; that all objections would be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in reply. This may be regarded as the conclusion of his whole argument, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed, "The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience; and have thus been shown to be guilty before God Rom. 1. The Jews have also been shown to be guilty; all their objections have been silenced by an independent train of remark; by appeals to their own Law; by arguments drawn from the authority which they admit. Thus, the mouths of both are stopped. Thus, the whole world becomes guilty before God." I regard, therefore, the word "that" here ἵνα hina as referring, not particularly to the argument from the Law of the Jews, but to the whole pRev_ious train of argument, embracing both Jews and Gentiles. His conclusion is thus general or universal, drawn from arguments adapted to the two great divisions of mankind.
And all the world - Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature; all who are out of Christ; all who are not pardoned. All are guilty where there is not some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification appointed by God.
May become - May "be." They are not made guilty by the Law; but the argument from the Law, and from fact, proves that they are guilty.
Guilty before God - ὑπόδικος τῷ Θεῷ hupodikos tō Theō. Margin, "subject to the judgment of God." The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true; and who is in consequence subject to punishment. The idea is that of subjection to punishment; but always because the man personally deserves it, and because being unable to vindicate himself, he ought to be punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punishment is personally deserved." This word, rendered "guilty," is not used elsewhere in the New Testament, nor is it found in the Septuagint. The argument of the apostle here shows,
(1) That in order to guilt, there must be a law, either that of nature or by Revelation Rom. 1; 2; 3; and,
(2) That in order to guilt, there must be a violation of that law which may be charged on them as individuals, and for which they are to be held personally responsible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: what things: Rom 3:2, Rom 2:12-18; Joh 10:34, Joh 10:35, Joh 15:25; Co1 9:20, Co1 9:21; Gal 3:23, Gal 4:5, Gal 4:21, Gal 5:18
that: Rom 3:4, Rom 1:20, Rom 2:1; Sa1 2:9; Job 5:16, Job 9:2, Job 9:3; Psa 107:42; Eze 16:63; Mat 22:12, Mat 22:13; Joh 8:9; Co1 1:29
and all the: Rom 3:9, Rom 3:23, Rom 2:1, Rom 2:2; Gal 3:10, Gal 3:22
guilty before God: or, subject to the judgment of God
Geneva 1599
3:19 (5) Now we know that what things soever the (m) law saith, it saith to them who are under the law: that (6) every mouth may be stopped, and all the world may become (n) guilty before God.
(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.
(m) The Law of Moses. (6) A conclusion of all the former discussions, from (Rom 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.
John Gill
3:19 Now we know that what things soever the law saith,.... By "the law" is meant, not the law of nature, nor the civil law of nations, nor the ceremonial law of the Jews, nor barely the five books of Moses, nor the book of Psalms, of the Prophets, or the writings of the whole Old Testament; but the moral law, as it appears in the whole word of God, which every man is bound to observe, of which all are transgressors, by which is the knowledge of sin, which no man can be justified by, and which Christ was made under, and came to fulfil. This law is represented as a person speaking, and saying many things, some of which are here mentioned; so, , "the law says" so and so, is an usual phrase with Jewish writers (y). The persons it speaks to, are
them that are under the law; the Jews were in a peculiar sense under it, as it was given to them by Moses; all mankind are under it, as to the matter of it; they are under obligation to obedience to it, and, through disobedience, come under its sentence of condemnation. The elect of God themselves were, and are in some sense under it; not indeed as a covenant of works, or as in the hands of Moses, nor as a yoke of bondage; nor are they obliged to seek for justification by it, and are entirely delivered from the curse and condemnation of it by Christ. They were under it, and that as a covenant of works, as in Adam, the federal head and representative of all mankind; and came under its sentence of condemnation and death, for his sin, and their own actual transgressions; which is consistent with the everlasting love of God to them in Christ, the covenant of grace made with them in him, as their head and surety, and their justification by him: and they are now under it, as in the hands of Christ; and look upon themselves as obliged, by the love of Christ, to yield a cheerful obedience to it: here it means such as are transgressors of the law, and so under obligation to punishment, without any regard to Jew or Gentile, or any distinction God has made in his own breast: and the things it says to such are, it charges them with sin, and convicts them of it, both of its pollution and guilt: so
that every mouth may be stopped; and have nothing to say of the purity of their nature, which appears to be so sadly stained; nor of their works of righteousness, which are so few, and so very imperfect. The law makes such a representation of things to them, that their mouths are stopped from glorying in themselves, and in their works, which are far from being adequate to the demands of the law; and from complaining against the righteous judgment of God, should he proceed against them in the most rigorous manner:
and all the world may become guilty before God; Jews and Gentiles; all the individuals of mankind are guilty before God, and will be found to be so, sooner or later: some read it, "subject to God", and understand it of a subjection to his grace, being brought to see their need of it, and of salvation by it; but this is not the case of all the world, rather signifies a subjection to that justice, vengeance, and wrath of God, to which all men are liable in their own persons; since they are all found guilty by the law, and will appear to be so, and therefore can never be justified by their obedience to it; which is what the apostle is aiming at in all he here says, as appears from what follows; all which "we know" to be true, and are fully assured of, who know the nature and spirituality of the law, and to whom it has come with light and power.
(y) T. Bab. Roshhashanah, fol. 16. 1. Taanith, fol. 21. 2.
John Wesley
3:19 Whatsoever the law - The Old Testament. Saith, it saith to them that are under the law - That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul quoted no scripture against them, but pleaded with them only from the light of nature. Every mouth - Full of bitterness, Rom 3:14, and yet of boasting, Rom 3:27. May become guilty - May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.
Robert Jamieson, A. R. Fausset and David Brown
3:19 Now we know that what . . . the law--that is, the Scriptures, considered as a law of duty.
saith, it saith to them that are under the law--of course, therefore, to the Jews.
that every mouth--opened in self-justification.
may be stopped, and all the world may become--that is, be seen to be, and own itself.
guilty--and so condemned
before God.
3:203:20: Զի ՚ի գործոց օրինաց, ո՛չ արդարասցի ամենայն մարմին առաջի նորա. քանզի օրինօ՛քն է գիտութիւն մեղաց[3334]։ [3334] Ոմանք. Ոչ արդարանայ ամենայն մար՛՛։
20 քանի որ ոչ մի մարդկային էակ օրէնքի գործերով չպիտի արդարացուի նրա առաջ, քանզի օրէնքի միջոցով է մեղքի ճանաչումը:
20 Վասն զի անոր առջեւ ոեւէ մարմին պիտի չարդարանայ օրէնքին գործերովը, քանզի օրէնքով մեղքը կը ճանչցուի։
Զի ի գործոց օրինաց ոչ արդարասցի ամենայն մարմին առաջի նորա, քանզի օրինօքն է գիտութիւն մեղաց:

3:20: Զի ՚ի գործոց օրինաց, ո՛չ արդարասցի ամենայն մարմին առաջի նորա. քանզի օրինօ՛քն է գիտութիւն մեղաց[3334]։
[3334] Ոմանք. Ոչ արդարանայ ամենայն մար՛՛։
20 քանի որ ոչ մի մարդկային էակ օրէնքի գործերով չպիտի արդարացուի նրա առաջ, քանզի օրէնքի միջոցով է մեղքի ճանաչումը:
20 Վասն զի անոր առջեւ ոեւէ մարմին պիտի չարդարանայ օրէնքին գործերովը, քանզի օրէնքով մեղքը կը ճանչցուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: потому что делами закона не оправдается пред Ним никакая плоть; ибо законом познаётся грех.
3:20  διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
3:20. διότι (through-to-which-a-one) ἐξ (out) ἔργων (of-works) νόμου (of-a-parcelee) οὐ ( not ) δικαιωθήσεται ( it-shall-be-en-course-belonged ) πᾶσα ( all ) σὰρξ ( a-flesh ) ἐνώπιον ( in-looked ) αὐτοῦ , ( of-it ,"διὰ (through) γὰρ (therefore) νόμου (of-a-parcelee) ἐπίγνωσις (an-acquainting-upon) ἁμαρτίας. (of-an-un-adjusting-along-unto)
3:20. quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccatiBecause by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
20. because by the works of the law shall no flesh be justified in his sight: for through the law the knowledge of sin.
3:20. For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
3:20. 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.
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:

20: потому что делами закона не оправдается пред Ним никакая плоть; ибо законом познаётся грех.
3:20  διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
3:20. quia ex operibus legis non iustificabitur omnis caro coram illo per legem enim cognitio peccati
Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
3:20. For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
3:20. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:20: Therefore, by the deeds of the law - On the score of obedience to this moral law, there shall no flesh, ου πασα σαρξ, 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.
Albert Barnes: Notes on the Bible - 1834
3:20: By the deeds of the law - By works; or by such deeds as the Law requires. The word "Law" has, in the Scriptures, a great variety of significations. Its strict and proper meaning is, a rule of conduct prescribed by superior authority. The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that people could be justified by no conformity to those laws. He had shown Rom. 1 that "the pagan, the entire Gentile world," had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same Rom. 2-3 in respect to the Jews. They had equally failed in rendering obedience to their Law. In both these cases the reference was, not to "ceremonial" or ritual laws, but to the moral law; whether that law was made known by reason or by Revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, that is, whether they had obeyed the moral law. The conclusion was, that in all this they had failed, and that therefore they could not be justified by that Law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a lack of conformity of the heart no less than with a lack of conformity of the life; see Rom 1:26, Rom 1:29-31; Rom 2:28-29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or Revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify people in the sight of a holy God.
There shall no flesh - No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Rom 1:3.
Be justified - Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; see the note at Rom 1:17.
In his sight - Before him. God sits as a Judge to determine the characters of people, and he shall not adjudge any to have kept the Law.
For by the law - That is, by all law. The connection shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the application of a law to try our conduct, instead of being a ground of justification, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he compares himself with a rule, or law; so whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his with his written law, the effect would be to show them how far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more condemned; compare Rom 7:7-10. The same is the case now. This is the way in which a sinner is converted; and the more closely and faithfully the Law is preached, the more will it condemn him, and show him that he needs some other plan of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: Therefore: Rom 3:28, Rom 2:13, Rom 4:13, Rom 9:32; Act 13:39; Gal 2:16, Gal 2:19, Gal 3:10-13, Gal 5:4; Eph 2:8, Eph 2:9; Tit 3:5-7; Jam 2:9, Jam 2:10
no flesh: Job 25:4; Psa 130:3, Psa 143:2; Jam 2:20-26
in his sight: Job 15:15, Job 25:5
for by the: Rom 7:7-9; Gal 2:19
Geneva 1599
3:20 Therefore by the (o) deeds of the law there shall no (p) flesh be (q) justified in his (r) sight: for by the law [is] the knowledge of sin.
(o) By those deeds by which the law can be done by us.
(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.
John Gill
3:20 Therefore by the deeds of the law,.... Hence it most clearly appears, that there can be no justification before God by the law, since it stops the mouths of men, and pronounces them guilty: by "the deeds of the law" are meant, works done in obedience to it, as performed by sinful men, which are very imperfect; not as performed by Adam in innocence or by Christ in our nature whose works were perfect; but as performed by sinful men and of themselves, and not as performed in and by Christ for them who is the fulfilling end of the law for righteousness to all believers: now by such works as these whether wrought before or after conversion, with or without the strength and grace of Christ,
there shall no flesh be justified in his sight: that is, no one person: "flesh" designs men, and men as corrupt and carnal, in opposition to God, who is a Spirit pure and holy; and may have respect to the vain opinion of Jews and Gentiles, who were vainly puffed up in their fleshly mind; the one on account of their wisdom and learning, the other on account of their righteousness; and includes all the individuals of human nature:, the word "justified", does not signify being made righteous by the infusion of righteousness, for the infusion of a righteousness, or holiness, is sanctification, which is a work of the Spirit of God, is internal, and imperfect, and so not justifying; but it is a forensic word, or legal term, and stands opposed to a being condemned; and signifies to be acquitted, discharged, and made righteous in a legal sense, which can never be done by an imperfect obedience to the law: men may be justified hereby in their own sight, and in the sight of others, but not in "his sight"; in the sight of God, who is omniscient, and sees not as man seeth; who is pure, holy, and righteous, and whose judgment is according to truth: this is said in direct contradiction to the Jews (z), who say,
"a man is not justified for ever, but by the words of the law:''
but in his sight none can be justified, but by the perfect obedience and righteousness of Christ. The reason for it is,
for by the law is the knowledge of sin; it discovers to a man, by the light of the Spirit of God, and as under his influence, and attended with his power, the sins both of his heart and life; and so he is convinced by it as a transgressor and finds himself guilty, and liable to condemnation and death; wherefore he can never hope for and expect justification by it. The Jews ascribe such an use as this to the law, which they suppose it performs in a very gentle manner;
"he that rises in the night (say they (a)), and studies in the law, , "the law makes known to him his sin", but not in a way of judgment, but as a mother makes known to her son in tender language:''
but this is generally done in a rougher way, for the law works wrath.
(z) Zohar in Lev. fol. 33. 3. (a) Zohar in Lev. fol. 10. 2.
John Wesley
3:20 No flesh shall be justified - None shall be forgiven and accepted of God. By the works of the law - On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, Rom 3:9, Rom 3:19, Rom 2:21, Rom 2:26; &c. which alone is not abolished, Rom 3:31. And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only the knowledge of sin - But no deliverance either from the guilt or power of it.
Robert Jamieson, A. R. Fausset and David Brown
3:20 Therefore by the deeds of--obedience to
the law there shall no flesh be justified--that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.
in his sight--at His bar (Ps 143:2).
for by the law is the knowledge of sin--(See on Rom 4:15; Rom 7:7; and 1Jn 3:4).
Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace--in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.
3:213:21: Բայց արդ՝ առանց օրինա՛ցն իսկ արդարութի՛ւնն Աստուծոյ յայտնեա՛լ է, վկայեալ յօրինա՛ց անտի՝ եւ ՚ի մարգարէից[3335]։ [3335] Ոմանք. Բայց առանց օրի՛՛... յօրինացն անտի։
21 Բայց հիմա առանց օրէնքի էլ Աստծու արդարութիւնը յայտնուած է՝ օրէնքի եւ մարգարէների վկայութեամբ.
21 Բայց հիմա առանց օրէնքի Աստուծոյ արդարութիւնը յայտնուած է, թէեւ օրէնքն ու մարգարէները կը վկայեն թէ
Բայց արդ առանց օրինացն իսկ արդարութիւնն Աստուծոյ յայտնեալ է` վկայեալ յօրինաց անտի եւ ի մարգարէից:

3:21: Բայց արդ՝ առանց օրինա՛ցն իսկ արդարութի՛ւնն Աստուծոյ յայտնեա՛լ է, վկայեալ յօրինա՛ց անտի՝ եւ ՚ի մարգարէից[3335]։
[3335] Ոմանք. Բայց առանց օրի՛՛... յօրինացն անտի։
21 Բայց հիմա առանց օրէնքի էլ Աստծու արդարութիւնը յայտնուած է՝ օրէնքի եւ մարգարէների վկայութեամբ.
21 Բայց հիմա առանց օրէնքի Աստուծոյ արդարութիւնը յայտնուած է, թէեւ օրէնքն ու մարգարէները կը վկայեն թէ
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Но ныне, независимо от закона, явилась правда Божия, о которой свидетельствуют закон и пророки,
3:21  νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
3:21. νυνὶ (Unto-now) δὲ (moreover) χωρὶς (of-spaced) νόμου (of-a-parcelee) δικαιοσύνη (a-course-belongedness) θεοῦ (of-a-Deity) πεφανέρωται, (it-had-come-to-be-en-manifested) μαρτυρουμένη (being-witnessed-unto) ὑπὸ (under) τοῦ (of-the-one) νόμου (of-a-parclee) καὶ (and) τῶν (of-the-ones) προφητῶν, (of-declarers-before,"
3:21. nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetisBut now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
21. But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
3:21. But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.
3:21. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets:

21: Но ныне, независимо от закона, явилась правда Божия, о которой свидетельствуют закон и пророки,
3:21  νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
3:21. nunc autem sine lege iustitia Dei manifestata est testificata a lege et prophetis
But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
3:21. But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.
3:21. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-26: Начиная самую важную - положительную - часть своего послания, Апостол в кратких и ясных словах указывает, что то оправдание, какого нельзя было получить через исполнение закона, дается Самим Богом, Бог дает его всем, кто уверует в Иисуса Христа, в искупление, Им совершенное. При этом Апостол разъясняет, что в смерти Христовой, какую принял Христос за грехи всего человечества, Бог явил Себя, с одной стороны, строгим судиею человеческих грехов, с другой - милующим и спасающим людей.

21: Но ныне. До сих пор, до Христа, все человечество находилось в состоянии греха и отчуждения от Бога, теперь же, с основанием христианской Церкви, оно имеет возможность получить оправдание и спасение. - Независимо от закона. Христиане из иудеев вообще не могли отрешиться от своей привязанности к закону Моисееву, порвать связь с великолепным храмовым богослужением и перестать приносить жертвы. "Видишь ли, брат, - говорили Павлу Ап. Иаков и Иерусалимские пресвитеры - сколько тысяч уверовавших иудеев, и все они - ревнители закона!" (Деян 21:20). Далеко жившие от Иерусалима христиане из иудеев (в Греции, Риме) также питали симпатию к закону, полагая, что он помогает человеку в деле оправдания, удерживая его от грехов (Рим 6:15: и сл.). Апостол, ввиду такого заблуждения, которым могли увлечься и его читатели, христиане из язычников, с силою отрицает всякую нужду в законе для оправдания, какое даруется теперь людям во Христе Иисусе. - Явилась, т. е. сделалась явною. Прежде правда Божия, по Апостолу (Кол 3:3: и сл.), была чем-то сокровенным, теперь же стала доступна наблюдению, как известный исторический факт, как живая действительность [Цан полагает между apokaluptetai (1:17) и pefanerwtai - настоящего стиха то различие, что первое означает откровение правды для отдельных слушателей Евангелия, а второе - для всех людей.]. Правда Божия. - См. 1:17. И здесь также это выражение означает праведность Божию, усвояемую человеком верою во Христа, в силу чего человек становится новою тварью, очищенным и оправданным. - О которой свидетельствуют... Хотя соблюдение закона и излишне для оправданных во Христе людей, тем не менее из этого не следует, чтобы новый способ оправдания стоял в противоречии с откровением Ветхого Завета. И закон и пророки, т. е. весь Ветхий Завет (см. Мф 5:17), предуказывали на это оправдание верою, какое дается теперь всему человечеству (ср. Рим 1:17: - пророчество Аввакума и Рим. IV гл. - пример Авраама).
Adam Clarke: Commentary on the Bible - 1831
3:21: 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.
Albert Barnes: Notes on the Bible - 1834
3:21: But now - The apostle, having shown the entire failure of all attempts to be justified by the "Law," whether among Jews or Gentiles, proceeds to state fully the plan of justification by Jesus Christ in the gospel. To do this, was the main design of the Epistle, Rom 1:17. He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the Epistle he fully proves it, and illustrates its effects.
The righteousness of God - God's plan of justifying people; see the note at Rom 1:17.
Without the law - In a way different from personal obedience to the Law. It does not mean that God abandoned his Law; or that Jesus Christ did not regard the Law, for he came to "magnify" it Isa 42:21; or that sinners after they are justified have no regard to the Law; but it means simply what the apostle had been endeavoring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way.
Being witnessed - Being borne witness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was rally declared in their own sacred writings.
By the law - This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the Ten Commandments, or in the Law, strictly so called. It is not a part of "law" to declare justification except by strict and perfect obedience. That it was found "in" those books; the apostle shows by the case of Abraham; Rom. 4; see also his reasoning on Lev 18:5; Deu 30:12-14, in Rom 10:5-11; compare Exo 34:6-7.
And the prophets - Generally, the remainder of the Old Testament. The phrase "the Law and the prophets" comprehended the whole of the Old Testament; Mat 5:17; Mat 11:13; Mat 22:40; Act 13:15; Act 28:23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Hab 2:4, in Rom 1:17, "The just shall live by faith." The same thing he showed in Rom 10:11, from Isa 28:16; Isa 49:23; Rom 4:6-8, from Psa 32:1-11. The same thing is fully taught in Isa 53:11; Dan 9:24. Indeed, the general tenor of the Old Testament - the appointment of sacrifices, etc. taught that man was a sinner, and that he could not be justified by obedience to the moral law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: righteousness: Rom 1:17, Rom 5:19, Rom 5:21, Rom 10:3, Rom 10:4; Gen 15:6; Isa 45:24, Isa 45:25, Isa 46:13, Isa 51:8, Isa 54:17; Isa 61:10; Jer 23:5, Jer 23:6, Jer 33:16; Dan 9:24; Act 15:11; Co1 1:30; Co2 5:21; Gal 5:5; Phi 3:9; Heb. 11:4-40; Pe2 1:1
being: Deu 18:15-19; Luk 24:44; Joh 1:45, Joh 3:14, Joh 3:15, Joh 5:46, Joh 5:47; Act 26:22; Heb 10:1-14
and the: Rom 1:2, Rom 16:26; Act 3:21-25, Act 10:43, Act 28:23; Gal 3:8; Pe1 1:10
Geneva 1599
3:21 (7) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."
John Gill
3:21 But now the righteousness of God,.... The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by his obedience, either to the law of nature or of Moses, proceeds to give an account of that righteousness, which does justify before God; and so returns to his former subject, Rom 1:17, concerning "the righteousness of God", the revelation of which he makes to be peculiar to the Gospel, as he does here; since he says, that it
without the law is manifested: meaning, either that this righteousness is without the law, and the deeds of it, as performed by sinful men; or that the manifestation of it is without the law, either of nature or of Moses; for the law discovers sin, but not a righteousness which justifies from sin; it shows what righteousness is, but does not direct the sinner where there is one to be had, that will make him righteous in the sight of God: this is made known without the law, and only in the Gospel:
being witnessed by the law and the prophets; a testimony is borne to the justifying righteousness of Christ both "by the law", particularly in the five books of Moses; which testify of Christ, of his obedience, sufferings, and death, by which he brought in life and righteousness; see Gen 3:15, compared with Dan 9:24; and Gen 15:6 with Rom 4:9; and Gen 22:18 with Gal 3:8; and Deut 30:11 with Rom 10:5. And the prophets; Isaiah, Jeremiah, Daniel, and others; see Is 42:21.
John Wesley
3:21 But now the righteousness of God - That is, the manner of becoming righteous which God hath appointed. Without the law - Without that previous obedience which the law requires; without reference to the law, or dependence on it. Is manifested - In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.
Robert Jamieson, A. R. Fausset and David Brown
3:21 GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
But now the righteousness of God--(See on Rom 1:17).
without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16).
is manifested, being witnessed--attested.
by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.
3:223:22: Քանզի արդարութիւնն Աստուծոյ ՚ի հաւատո՛ց անտի Յիսուսի Քրիստոսի, յամենա՛յն հաւատացեալս. եւ ո՛չինչ է խտիր։
22 որովհետեւ Աստծու արդարութիւնը ի Յիսուս Քրիստոս եղած հաւատի միջոցով է բոլոր հաւատացողների համար. չկայ ոչ մի խտրութիւն.
22 Աստուծոյ արդարութիւնը Յիսուս Քրիստոսին հաւատքն է, որ բոլոր հաւատացողներուն վրայ կ’ըլլայ. քանզի խտրութիւն չկայ։
Քանզի արդարութիւնն Աստուծոյ ի հաւատոց անտի Յիսուսի Քրիստոսի [5]յամենայն հաւատացեալս``. եւ ոչինչ է խտիր:

3:22: Քանզի արդարութիւնն Աստուծոյ ՚ի հաւատո՛ց անտի Յիսուսի Քրիստոսի, յամենա՛յն հաւատացեալս. եւ ո՛չինչ է խտիր։
22 որովհետեւ Աստծու արդարութիւնը ի Յիսուս Քրիստոս եղած հաւատի միջոցով է բոլոր հաւատացողների համար. չկայ ոչ մի խտրութիւն.
22 Աստուծոյ արդարութիւնը Յիսուս Քրիստոսին հաւատքն է, որ բոլոր հաւատացողներուն վրայ կ’ըլլայ. քանզի խտրութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: правда Божия через веру в Иисуса Христа во всех и на всех верующих, ибо нет различия,
3:22  δικαιοσύνη δὲ θεοῦ διὰ πίστεως ἰησοῦ χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή·
3:22. δικαιοσύνη (a-course-belongedness) δὲ (moreover) θεοῦ (of-a-Deity) διὰ (through) πίστεως (of-a-trust) [Ἰησοῦ] "[of-an-Iesous]"Χριστοῦ, (of-Anointed) εἰς (into) πάντας ( to-all ) τοὺς ( to-the-ones ) πιστεύοντας , ( to-trusting-of ,"οὐ (not) γάρ (therefore) ἐστιν (it-be) διαστολή. (a-setting-through)
3:22. iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctioEven the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
22. even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
3:22. And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.
3:22. 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:
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:

22: правда Божия через веру в Иисуса Христа во всех и на всех верующих, ибо нет различия,
3:22  δικαιοσύνη δὲ θεοῦ διὰ πίστεως ἰησοῦ χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστιν διαστολή·
3:22. iustitia autem Dei per fidem Iesu Christi super omnes qui credunt non enim est distinctio
Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
3:22. And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.
3:22. 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:
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Если, таким образом, оправдание дается без дел закона, то каким способом оно получается людьми? Через веру в Иисуса Христа. Собственно не сама по себе вера (объяснение этого термина см. 1:17) имеет такое значение, а предмет этой веры - Иисус Христос. В Ветхом Завете от еврея также требовалась вера, но та вера имела значение сама по себе, как известное настроение уверенности, получавшейся у человека от сознания того, что он сам исполнял требующиеся с его стороны условия союза с Богом - именно дела, закона. Человек верил, т. е. был уверен в том, что правда или справедливость Божия воздаст ему, что он заслужил. "Объект веры здесь уже стушевывается; на первом плане здесь выступает субъект с своею нравственною силою" (Мышцын. Учение св. Ап. Павла о законе дел и законе веры, с. 18). Даже на Мессию иудеи, современники Ап. Павла, смотрели не как на Спасителя от греха, проклятия и смерти, а только как на посланника Божия, который должен увенчать лишь их собственные подвиги. "Фарисейство говорило, что народ Израильский и все его члены достаточно умилостивляют сами за себя" (Глубоковский Н. Н. Благовестие св. Ап. Павла, кн. 1-я, с. 297). Но Ап. Павел, признавая человека бессильным достигнуть самому оправдания, признавая могущество греха, с одной стороны, и необходимость благодати Божией - с другой, направляет мысль и чувство человека ко Христу, Который Один только может помочь ему в его безвыходном положении. Вера во Христа, таким образом, предполагает, с одной стороны, самоотречение человека, сознание собственного бессилия в деле достижения спасения, а с другой - преданность Христу, стремление соединиться с Ним и усвоить Его правду. Эта вера, нужно заметить, в своей сущности сродни с любовью: это можно доказать и тем, что Ап. Павел в своих посланиях нигде не говорит о любви к Богу и к Христу, т. е. не употребляет этих выражений (в посл. Рим 5:5; 8:39; 2Кор. 13:13; 2: Сол 3:5; правда, встречается выражение agaph q., но это выражение означает: любовь Божия, как и выражение agaph I. Хр. в посл. Рим 8:35; 2Кор. 5:14; Еф 3:19: следует понимать в смысле: любовь Христова). Но в то же время у Ап. Павла весьма ясно выражается мысль о необходимости любви к Богу и Христу и о ничтожестве веры без любви (1Кор.16:22; Рим 8:28). Ясно, что у Ап. Павла любовь входит в понятие оправдывающей веры, как ее необходимый момент (Мышцын, с. 168). - Во всех и на всех верующих. Эти слова относятся к выражению: правда Б. Выражение: во всех (eiV pantaV) указывает на то, что правда Б. назначена для всех людей, без исключения, предлагается всем, а выражение: на всех (epi pantaV) дает ту мысль, что правда Б. усвояется лично каждым человеком, верующим во Христа [По Цану, выражение: "на всех" указывает на то, что праведность нисходит на людей с неба.]. Апостол как бы так говорит: "правда Б. посылается тебе, чтобы ты уверовал в нее, а она пребудет на тебе, станет твоею, как скоро ты уверуешь". Слово "верующих" относится к обоим выражениями. - Ибо нет различия. Это говорит Апостол, имея в виду своих единоплеменников, которые никак не хотели забыть о своем привилегированном положении избранного народа.
Adam Clarke: Commentary on the Bible - 1831
3:22: 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.
Albert Barnes: Notes on the Bible - 1834
3:22: Even the righteousness of God - The apostle, having stated that the design of the gospel was to Rev_eal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding people as righteous through their belief in Jesus Christ.
(That the "righteousness of God" cannot be explained of the attribute of justice, is obvious enough. It cannot be said of divine justice, that it is "unto and upon all them that believe." But we are not reduced to the alternative of explaining the phrase, either of God's justice, or God's plan of justifying people. Why may we not understand it of that righteousness which Yahweh devised, Jesus executed, and the Spirit applies; and which is therefore justly denominated the righteousness of God? It consists in that conformity to law which Jesus manifested in his atoning death, and meritorious obedience. His death, by reason of his divine nature, was of infinite value. And when he voluntarily submitted to yield a life that was forfeited by no transgression of his own, the Law, in its penal part, was more magnified than if every descendant of Adam had sunk under the weight of its vengeance.
Nor was the preceptive part of the Law less honored, in the spotless obedience of Christ. He abstained from every sin, fulfilled every duty, and exemplified every virtue. Neither God nor man could accuse him of failure in duty. To God he gave his piety, to man his glowing love, to friends his heart, to foes his pity and his pardon. And by the obedience of the Creator in human form, the precept of the Law was more honored than if the highest angels had come down to do Rev_erence to it, in presence of people. Here then is a righteousness worthy of the name, divine, spotless, broad, lasting - beyond the power of language to characterize. It is that everlasting righteousness which Daniel predicted the Messiah should bring in. Adam's righteousness failed and passed away. That of once happy angels perished too, but this shall endure. "The heavens," says Yahweh," shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, but my salvation shall be foRev_er, and my righteousness shall not be abolished," This righteousness is broad enough to cover every sinner and every sin. It is pure enough to meet the eye of God himself. It is therefore the sinner's only shield. See the note at Rom 1:17, for the true meaning of the expression "righteousness of God.")
By faith of Jesus Christ - That is, by faith in Jesus Christ. Thus, the expression, Mar 11:22, "Have the faith of God" (margin), means, have faith in God. So Act 3:16, the "faith of his name" "(Greek)," means, faith in his name. So Gal 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mar 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.
Unto all and upon all - It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all" εἰς πᾶς eis pas, may denote that this plan of justification has come "(Luther)" unto all men, to Jews and Gentiles; that is, that it has been provided for them, and offered to them without distinction. The plan was ample for all, was suited for all, was equally necessary for all, and was offered to all. The second phrase, "upon all" ἐπὶ πᾶντας epi pantas, , may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin; compare Isa 64:6, also Phi 3:9.
For there is no difference - That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of people; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: which is: Rom 4:3-13, Rom 4:20-22, Rom 5:1-11, Rom 8:1; Phi 3:9
unto all: Rom 4:6, Rom 4:11, Rom 4:22; Gal 2:16, Gal 3:6; Jam 2:23
and upon: Isa 61:10; Mat 22:11, Mat 22:12; Luk 15:22; Gal 3:7-9
for there: Rom 2:1, Rom 10:12; Act 15:9; Co1 4:7; Gal 3:28; Col 3:11
Geneva 1599
3:22 (8) Even the righteousness of God [which is] by faith of (s) Jesus Christ unto all and upon all them that believe: for there is no difference:
(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.
(s) Which we give to Jesus Christ, or which rests upon him.
John Gill
3:22 Even the righteousness of God, which is by faith of Jesus Christ,.... A further account is given of this righteousness: why it is called "the righteousness of God", and in what sense revealed and manifested; see Gill on Rom 1:17; Here it is said to be "by faith of Jesus Christ"; not by that faith which Christ himself had as man, but by that faith, of which he the author and object: the Alexandrian copy reads, "by faith in Jesus Christ"; and not by that as the cause of justification; for faith is neither the efficient, nor the moving, nor meritorious cause of it; no, nor the instrumental cause of it on the part of God or Christ: nor is faith the matter of a justifying righteousness; for faith is a part of sanctification, is itself imperfect, is a man's own, as it is implanted in him, and exercised by him; is here and elsewhere distinguished from righteousness; something else, and not that, as the obedience and blood of Christ, are said to be what men are made righteous and justified by: but faith is a means of apprehending and receiving righteousness; it views the excellency of Christ's righteousness; it owns the sufficiency of it; the soul by it renounces its own righteousness, submits to Christ's, rejoices in it, and gives him the glory of it: now this is by, or through faith,
unto all, and upon all: not all men, for all have not faith, nor are all justified and saved: but
all that believe; which must be understood, not of believing any thing, nor of any sort of believing; but of such, who truly and with the heart believe in Christ for salvation; and who are here opposed to the wise philosophers among the Gentiles, had to all self-righteous persons among the Jews. Though this character does not design any cause or condition of justification, but is only descriptive of the persons, who are declaratively interested in a justifying righteousness, which is said to be "unto", and "upon them"; that is, it is appointed, provided, and wrought out for them, and directed and applied unto them, and put upon them as a garment, and that upon all of them:
for there is no difference; of nation, age, or sex, or of state and condition; no respect is had to persons or works; nor is there any difference with respect to weak or strong believers; the righteousness is equally applied to one as to another, and one is as much justified by it in the sight of God as another.
John Wesley
3:22 To all - The Jews. And upon all - The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.
Robert Jamieson, A. R. Fausset and David Brown
3:22 by faith of--that is, "in"
Jesus Christ unto all and upon all them that believe--that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
3:233:23: Քանզի ամենեքին մեղան. եւ նուազեա՛լ են ՚ի փառացն Աստուծոյ[3336]։ [3336] Ոմանք. Քանզի ամենեքեան... ՚ի փառաց անտի Աստուծոյ։
23 որովհետեւ բոլորն էլ մեղք գործեցին եւ զրկուեցին Աստծու փառքից,
23 Վասն զի ամէնքը մեղք գործեցին եւ Աստուծոյ փառքէն պակսեցան.
Քանզի ամենեքեան մեղան, եւ նուազեալ են ի փառաց Աստուծոյ:

3:23: Քանզի ամենեքին մեղան. եւ նուազեա՛լ են ՚ի փառացն Աստուծոյ[3336]։
[3336] Ոմանք. Քանզի ամենեքեան... ՚ի փառաց անտի Աստուծոյ։
23 որովհետեւ բոլորն էլ մեղք գործեցին եւ զրկուեցին Աստծու փառքից,
23 Վասն զի ամէնքը մեղք գործեցին եւ Աստուծոյ փառքէն պակսեցան.
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: потому что все согрешили и лишены славы Божией,
3:23  πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
3:23. πάντες ( All ) γὰρ (therefore) ἥμαρτον (they-had-un-adjusted-along,"καὶ (and) ὑστεροῦνται ( they-latter-unto ) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
3:23. omnes enim peccaverunt et egent gloriam DeiFor all have sinned and do need the glory of God.
23. for all have sinned, and fall short of the glory of God;
3:23. For all have sinned and all are in need of the glory of God.
3:23. For all have sinned, and come short of the glory of God;
For all have sinned, and come short of the glory of God:

23: потому что все согрешили и лишены славы Божией,
3:23  πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
3:23. omnes enim peccaverunt et egent gloriam Dei
For all have sinned and do need the glory of God.
3:23. For all have sinned and all are in need of the glory of God.
3:23. For all have sinned, and come short of the glory of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Потому что все согрешили. Когда согрешили - Апостол не говорит, но утверждает только, что факт грехопадения - несомненен. Подробнее об этом Апостол говорит в гл. V-й, 12: и сл. - И лишены славы Божией. Как видно из первых слов 24: ст., эта слава Божия не представляет собой чего-либо отличного от оправдания, даруемого Богом, которого люди не имеют (uoterountai - наст. время). Это то же, что честь, какую признает Бог за нравственным человеком (Ин 12:43).
Adam Clarke: Commentary on the Bible - 1831
3:23: 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 endeavors to attain it, as, by the works of any law, no human being can be justified.
Albert Barnes: Notes on the Bible - 1834
3:23: For all have sinned - This was the point which he had fully established in the discussion in these chapters.
Have come short - Greek, "Are deficient in regard to;" are lacking, etc. Here it means, that they had failed to obtain, or were destitute of.
The glory of God - The praise or approbation of God. They had sought to be justified, or approved, by God; but all had failed. Their works of the Law had not secured his approbation; and they were therefore under condemnation. The word "glory" (δόξα doxa) is often used in the sense of praise, or approbation, Joh 5:41, Joh 5:44; Joh 7:18; Joh 8:50, Joh 8:54; Joh 12:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: all have: Rom 3:9, Rom 3:19, Rom 1:28-32, Rom 2:1-16, Rom 11:32; Ecc 7:20; Gal 3:22; Jo1 1:8-10
come: Heb 4:1
of: Rom 5:2; Th1 2:12; Th2 2:14; Pe1 4:13, Pe1 5:1, Pe1 5:10
Geneva 1599
3:23 For all have sinned, and come short of the (t) glory of God;
(t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.
John Gill
3:23 For all have sinned,.... This is the general character of all mankind; all have sinned in Adam, are guilty by his sin, polluted with it, and condemned for it; all are sinners in themselves, and by their own actual transgressions; this is the case of the whole world, and of all the men in it; not only of the Gentiles, but of the Jews, and the more righteous among them: hence there is no difference in the state and condition of men by nature; nor is there any reason from and in themselves, why God saves one and not another; nor any room to despair of the grace and righteousness of Christ, on account of persons being, in their own view, the worst of sinners:
and hence it is, that they are all
come short of the glory of God; either of glorifying of God; man was made for this purpose, and was capable of it, though now through sin incapable; and it is only by the grace of God that he is enabled to do it: or of glorying: before him; sin has made him infamous, and is his shame; by it he has forfeited all external favours, and has nothing of his own to glory in; his moral righteousness is no foundation for boasting, especially before God: or of having glory from God; the most pure and perfect creature does not of itself deserve any glory and praise from God; good men, in a way of grace, will have praise of God; but sinners can never expect any on their own account: or of the glorious grace of God, as sanctifying and pardoning grace, and particularly the grace of a justifying righteousness; man has no righteousness, nor can he work out one; nor will his own avail, he wants a better than that: or of eternal glory; which may be called the glory of God, because it is of his preparing, what he calls persons to by his grace, and which of his own free grace he bestows upon them, and will chiefly lie in the enjoyment of him; now this is represented sometimes as a prize, which is run for, and pressed after; but men, through sinning, come short of it, and must of themselves do so for ever: or rather of the image of God in man, who is called "the image and glory of God", 1Cor 11:7, which consisted externally in government over the creatures; internally, in righteousness and holiness, in wisdom and knowledge, in the bias of his mind to that which is good, and in power to perform it; of all which he is come short, or deprived by sinning.
John Wesley
3:23 For all have sinned - In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions. And are fallen short of the glory of God - The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:23 for all have sinned--Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.
and come short of the glory--or "praise"
of God--that is, "have failed to earn His approbation" (compare Jn 12:43, Greek). So the best interpreters.
3:243:24: Եւ արդարանա՛ն ձրի նորին շնորհօք ՚ի ձեռն փրկութեանն որ ՚ի Քրիստոս Յիսուս.
24 բայց նրա շնորհիւ ձրի արդարացան Քրիստոս Յիսուսի միջոցով եղած փրկութեամբ:
24 Բայց անոր շնորհքով եւ Քրիստոս Յիսուսով եղած փրկութիւնով ձրի կ’արդարանան,
Եւ արդարանան ձրի նորին շնորհօք ի ձեռն փրկութեանն որ ի Քրիստոս Յիսուս:

3:24: Եւ արդարանա՛ն ձրի նորին շնորհօք ՚ի ձեռն փրկութեանն որ ՚ի Քրիստոս Յիսուս.
24 բայց նրա շնորհիւ ձրի արդարացան Քրիստոս Յիսուսի միջոցով եղած փրկութեամբ:
24 Բայց անոր շնորհքով եւ Քրիստոս Յիսուսով եղած փրկութիւնով ձրի կ’արդարանան,
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: получая оправдание даром, по благодати Его, искуплением во Христе Иисусе,
3:24  δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν χριστῶ ἰησοῦ·
3:24. δικαιούμενοι ( being-en-course-belonged ) δωρεὰν (to-a-gift) τῇ (unto-the-one) αὐτοῦ (of-it) χάριτι (unto-a-granting) διὰ (through) τῆς (of-the-one) ἀπολυτρώσεως (of-an-en-loosing-off) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ: (unto-an-Iesous)
3:24. iustificati gratis per gratiam ipsius per redemptionem quae est in Christo IesuBeing justified freely by his grace, through the redemption that is in Christ Jesus,
24. being justified freely by his grace through the redemption that is in Christ Jesus:
3:24. We have been justified freely by his grace through the redemption that is in Christ Jesus,
3:24. Being justified freely by his grace through the redemption that is in Christ Jesus:
Being justified freely by his grace through the redemption that is in Christ Jesus:

24: получая оправдание даром, по благодати Его, искуплением во Христе Иисусе,
3:24  δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν χριστῶ ἰησοῦ·
3:24. iustificati gratis per gratiam ipsius per redemptionem quae est in Christo Iesu
Being justified freely by his grace, through the redemption that is in Christ Jesus,
3:24. We have been justified freely by his grace through the redemption that is in Christ Jesus,
3:24. Being justified freely by his grace through the redemption that is in Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Получая оправдание даром. Эти слова разъясняют или точнее определяют положение всех людей, обозначенное в словах: и лишены славы Божией. Да, люди действительно не имеют славы или оправдания от Бога, и в силу этого Бог уже даром дает им это оправдание. Получая оправдание - по-греч. dikaioumenoi. Это слово происходит от глаг. dikaioun, который значит в классическом греческом языке и в переводе L20: а) делать справедливое, восстанавливать правое и б) обнаруживать или признавать уже существующую, независимо от акта dikaioun, справедливость. Первое значение указывает на то, что известный человек делается праведным и (dikaioV), а второе на то, что он признается, объявляется праведным. И у Ап. Павла этот глагол означает: а) делать праведным - именно там, где субъект оправдания (dikaioϋsqai) мыслится еще неправедным, грешным и б) объявлять праведным - там, где эта праведность мыслится уже существующею. Нигде у Апостола Павла нельзя найти ни одного места, откуда бы можно было вывести заключение, что Апостол утверждал возможность оправдания, т. е. признание человека праведным, когда греховность в нем еще не уничтожена. Сами протестанты, которые доселе настаивали на том, что этот глагол у Павла имеет значение только чисто юридического акта (объявить невинным, без отношения к действительному состоянию человека), в последнее время стали сознавать недостаточность такого понимания. "Юридическим актом для Павла оправдание не кончается. Только вмененная, т. е. зачисленная праведность не удовлетворила бы его религиозной потребности... Оправданный - это в религии Павла не только титул - ибо в таком случае, т. е. когда титул прилагался бы без основания, нарушилась бы истинность Божия, - а человек, ставший действительно праведным" (Julicher Ad. Der Brief аn die Komer S. 240). - Даром, - т. е. оправдание дается людям как дар, подарок, без всяких личных заслуг (ср. 5:17). По благодати Его. Слово благодать (cariV) значит а) свойство предмета - его приятность, красоту и б) настроение - влечение, расположение. У Ап. Павла это слово большею частью употребляется во втором значении. Бог дает нам Свою благодать, т. е. расположение, любовь, которая и проникает все наше существо (1Кор. 15:10). Посредником излияния на людей этой благодати является Дух Святой (Рим 5:5), Который с этою благодатью проникает в сердце человека (Рим 8:9). Человек, находящийся в общении с Духом Св., в то же время причастен и благодати. "Можно даже сказать, что благодать есть сам Дух Св., поскольку Он обитает и действует в человеке" [Поэтому у Ап. Павла слова благодать никогда не связываются с выражением Духа Святого (родит, субъекта), а всегда или с выражением: Бога (Рим 5:15; 1Кор.I. 4) или Господа. (Рим 16:20, 24; Гал 6:18). Заметить нужно, что благодать действовала и в Ветхом Завете, но там она не обновляла существо человека, а только приготовляла почву для действия благодати новозаветной.] (Мышцын с. 156). Т. е. в этом выражении указывается не только источник оправдания - любовь Божия к грешному, страждущему под игом греха человечеству, но и дается ответ на вопрос, как совершается оправдание. Оно совершается через особое действие Духа Святого, Который, объемля Собою все существо человека, влечет его ко Христу и воссоединяет его в Самом Себе с Господом, а через Господа - с Богом (1-е. стр. 159). - Искуплением во Христе Иисусе. Слово искупление (apocutrwsiV) значит: освобождение посредством выкупа - освобождение от греха проклятия и смерти. Человек, по своей естественной склонности ко греху, не может освободиться из-под его власти; поэтому Бог дает средство к этому освобождению, и это средство есть - Сам Господь Иисус Христос. Tак и в Ев. от Матфея сказано, что Христос пришел для того, чтобы отдать душу для искупления многих (или, вместо многих 20:28).

У Апостола Петра в послании сказано о христианах, что они искуплены драгоценною кровью Христа (1:18). Название тела Христова искуплением или выкупом встречается у самого Ап. Павла и в других местах (1Тим. 2:6; 1Кор.6:20; 7:23; Гал 3:18). Если Апостол употребляет именно такой термин для обозначения дела, совершенного Богом для нашего спасения, то, вероятно, он хочет этим дать понять, что дело нашего освобождения от рабства греху было совершено правильно и в формальном, юридическом отношении: за освобожденных грешников было сделано вполне достаточное вознаграждение - закон справедливости был удовлетворен [Цан едва ли основательно видит в термине искупление просто означение освобождения от греха, отпущения на свободу (apolutroun - говорит он - почти то же, что anoluein или ayienai)].
Adam Clarke: Commentary on the Bible - 1831
3:24: 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 Eph 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 Col 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.
Albert Barnes: Notes on the Bible - 1834
3:24: Being justified - Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this Epistle. The expression here is to be understood as referring to all who are justified; Rom 3:22. The righteousness of God by faith in Jesus Christ, is "upon all who believe," who are all "justified freely by his grace."
Freely - δωρεὰν dō rean. This word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, Co1 6:20; Co1 7:23; Pe2 2:1; Pe1 2:9. (Greek). Act 20:28; Isa 53:11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.
By his grace - By his favor; by his mere undeserved mercy; see the note at Rom 1:7.
Through the redemption - διὰ τῆς ἀπολυτρώσεως dia tē s apolutrō seō s. The word used here occurs only 10 times in the New Testament, Luk 21:28; Rom 3:24; Rom 8:23; Co1 1:30; Eph 1:7, Eph 1:14; Eph 4:30; Col 1:14; Heb 9:15; Heb 11:35. Its root (λύτρον lutron) properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word used here is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luk 21:28; Rom 8:23; Eph 1:14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation; Rom 3:25.
That is in Christ Jesus - Or, that has been effected by Christ Jesus; that of which he is the author and procurer; compare Joh 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: justified: Rom 4:16, Rom 5:16-19; Co1 6:11; Eph 2:7-10; Tit 3:5-7
through: Rom 5:9; Isa 53:11; Mat 20:28; Eph 1:6, Eph 1:7; Col 1:14; Ti1 2:6; Tit 2:14; Heb 9:2-14; Pe1 1:18, Pe1 1:19; Rev 5:9, Rev 7:14
Geneva 1599
3:24 (9) Being justified (u) freely by his grace through the redemption that is in Jesus Christ:
(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.
(u) By his free gift, and liberality.
John Gill
3:24 Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appears in his resolving upon the justification of his chosen ones in Christ; in fixing on the method of doing it; in setting forth and pre-ordaining Christ to be the ransom; in calling Christ to engage herein; in Christ's engaging as a surety for his people, and in the Father's sending him to bring in everlasting righteousness; in Christ's coming to do it, and in the gracious manner in which he wrought it out; in the Father's gracious acceptation, imputation, and donation of it; in the free gift of the grace of faith, to apprehend and receive it; and in the persons that partake of it, who are of themselves sinners and ungodly. The meritorious cause of justification is,
the redemption that is in Jesus Christ: redemption supposes a former state of captivity to sin, Satan, and the law, in which God's elect were by nature, and is a deliverance from it; it is of a spiritual nature, chiefly respects the soul, and is plenteous, complete, and eternal: this is in and by Christ; he was called unto it, was sent to effect it, had a right unto it, as being the near kinsman; and was every way fit for it, being both God and man; and has by his sufferings and death obtained it: now, as all the blessings of grace come through redemption by Christ, so does this of justification, and after this manner; Christ, as a Redeemer, had the sins of his people laid on him, and they were bore by him, and took away; the sentence of the law's condemnation was executed on him, as standing in their legal place and stead; and satisfaction was made by him for all offences committed by them, which was necessary, that God might appear to be just, in justifying all them that believe: nor is this any objection or contradiction to the free grace of God, in a sinner's justification; since it was grace in God to provide, send, and part with his Son as a Redeemer, and to work out righteousness; it was grace in Christ, to come and give himself a sacrifice, and obtain salvation and righteousness, not for angels, but for men, and for some of them, and not all; and whatever this righteousness, salvation, and redemption cost Christ, they are all free to men.
John Wesley
3:24 And are justified - Pardoned and accepted. Freely - Without any merit of their own. By his grace - Not their own righteousness or works. Through the redemption - The price Christ has paid. Freely by his grace - One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.
Robert Jamieson, A. R. Fausset and David Brown
3:24 justified freely--without anything done on our part to deserve.
by his grace--His free love.
through the redemption that is in Christ Jesus--a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.
3:253:25: զոր յառա՛ջն եդ Աստուած քաւութիւն ՚ի ձե՛ռն հաւատոցն արեամբ նորա ՚ի հանդէ՛ս արդարութեան նորա, վասն թողութեան յառաջագոյն մեղա՛ցն գործելոց[3337]. [3337] Ոմանք. Եդ Աստուած ՚ի քաւութիւն ՚ի ձեռն հաւատոց արեամբն նորա... արդարութեանն նորա։
25 Որովհետեւ Աստուած, նրա արեամբ, հաւատի միջոցով, որպէս քաւութիւն էր նախասահմանել՝ յապացոյց իր արդարութեան, ի թողութիւն աւելի առաջ, Աստծու համբերութեան ժամանակ գործուած մեղքերի,
25 Որը Աստուած նախապէս սահմանած էր, քաւութիւն ըլլալու, եթէ անոր արեան հաւատան։ Այս եղաւ ապացուցանելու համար Աստուծոյ արդարութիւնը. քանզի Աստուած իր երկայնամտութեամբ ջնջած էր նախապէս գործուած մեղքերը։
զոր յառաջն եդ Աստուած ի քաւութիւն ի ձեռն հաւատոցն արեամբն նորա, ի հանդէս արդարութեան նորա` վասն թողութեան յառաջագոյն մեղացն գործելոց ի ներելն Աստուծոյ:

3:25: զոր յառա՛ջն եդ Աստուած քաւութիւն ՚ի ձե՛ռն հաւատոցն արեամբ նորա ՚ի հանդէ՛ս արդարութեան նորա, վասն թողութեան յառաջագոյն մեղա՛ցն գործելոց[3337].
[3337] Ոմանք. Եդ Աստուած ՚ի քաւութիւն ՚ի ձեռն հաւատոց արեամբն նորա... արդարութեանն նորա։
25 Որովհետեւ Աստուած, նրա արեամբ, հաւատի միջոցով, որպէս քաւութիւն էր նախասահմանել՝ յապացոյց իր արդարութեան, ի թողութիւն աւելի առաջ, Աստծու համբերութեան ժամանակ գործուած մեղքերի,
25 Որը Աստուած նախապէս սահմանած էր, քաւութիւն ըլլալու, եթէ անոր արեան հաւատան։ Այս եղաւ ապացուցանելու համար Աստուծոյ արդարութիւնը. քանզի Աստուած իր երկայնամտութեամբ ջնջած էր նախապէս գործուած մեղքերը։
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: которого Бог предложил в жертву умилостивления в Крови Его через веру, для показания правды Его в прощении грехов, соделанных прежде,
3:25  ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῶ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
3:25. ὃν (to-which) προέθετο ( it-had-placed-before ,"ὁ (the-one) θεὸς (a-Deity,"ἱλαστήριον (to-conciliator-belonged,"διὰ (through) πίστεως (of-a-trust) ἐν (in) τῷ (unto-the-one) αὐτοῦ (of-it) αἵματι (unto-a-blood) εἰς (into) ἔνδειξιν (to-a-showing-in) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) αὐτοῦ (of-it) διὰ (through) τὴν (to-the-one) πάρεσιν (to-a-sending-beside) τῶν (of-the-ones) προγεγονότων ( of-having-had-come-to-become-before ) ἁμαρτημάτων (of-un-adjustings-along-to,"
3:25. quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium delictorumWhom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
25. whom God set forth a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God;
3:25. whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,
3:25. 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;
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:

25: которого Бог предложил в жертву умилостивления в Крови Его через веру, для показания правды Его в прощении грехов, соделанных прежде,
3:25  ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῶ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
3:25. quem proposuit Deus propitiationem per fidem in sanguine ipsius ad ostensionem iustitiae suae propter remissionem praecedentium delictorum
Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
3:25. whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,
3:25. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Которого Бог предложил в жертву умилостивления. Слово предложил (proeqeto), очевидно, представляет собою нечто соответствующее следующему выражению; в показание правды Его и потому может быть передано выражением: "выставил на вид всего человечества". - Жертва умилостивления - ilasthrion. Слово это имеет разные значения. Оно употребляется у классических писателей в смысле "жертвы, умилостивлявшей того или другого Бога", толкователи же посланий Павла придают этому термину то значение умилостивления вообще (без прямого значения жертвы), то значение крышки кивота Завета, на которую первосвященник брызгал жертвенной кровью в день очищения (очистилище). Отцы и учители церкви держатся все последнего толкования, видя во Христе новое очистилище. "Владыка Христос есть истинное очистилище, ибо оное древнее было прообразом сего истинного. Но древнее очистилище было бескровно, как неодушевленное, принимало же на себя капли крови жертвенных животных, а Владыка Христос - и архиерей, и агнец, и собственною Кровью Своею приобрел спасение наше" (Феодорит). Русский перевод, впрочем, является и более соответствующим классическому значению слова, и более простым и понятным со стороны образности. Христос, действительно, явился в глазах всего человечества жертвою, которую нужно было принести для умилостивления за грехи людей. Впрочем, в слове ilasthrion заключается не столько мысль об умилостивлении правды Божией, сколько мысль об очищении человека. Слово это происходит от глаг. ilaskesqai. Объектом этого глагола греков почти всегда является божество, а в Священном Писании - никогда (исключая - Зах 7:2). Этот глагол у свящ. писателей означает не умилостивлять, а очищать; действие его простирается не на Бога, а на человека. Таким образом, правильнее бы перевести здесь выражение ilasthrion словами: "в жертву очищения" [Цан переводит: "служащее к умилостивлению или очищению средство".]. - В крови Его. Прибавление это указывает, что жертва, назначенная Богом для искупления людей, была высшая из жертв - кровная. Нужно было, чтобы была пролита пречистая кровь Спасителя. Зачем? Кровь есть символ жизни, в крови - душа человека (Лев 17:11). Если человек согрешил пред Богом и этим навлек на себя предсказанную Ему Богом смерть, то он и должен бы умереть (Быт 2:17) - умереть насильственною смертью или отдать Богу назад тот дар, каким он злоупотребил - свою душу или жизнь. Но он этого не сделал - грех затмил собою его совесть. Теперь вместо него, вместо всего грешного человечества, совершает это сам Христос. Он приносит Божественной Правде свою жизнь или кровь, и кровь эта, - на что предуказывали еще ветхозаветные очищения кровию жертв - становится для всего человечества очистительным средством, как кровь новой и величайшей жертвы. - Через веру. Если пролитие крови Христа совершилось вне нас, то результат этого действия мы усвояем себе, каждый в отдельности, чрез веру. Вера, таким образом, является субъективным условием нашего оправдания, как смерть или кровь Христа представляет собою условие объективное. - Для показания правды Его. Здесь правда Божия, согласно контексту речи, несомненно, означает высшее Божественное Правосудие, которое проявилось с силою в смерти Сына Божия. Господь Бог восхотел явить Себя праведным Судиею над грешным человечеством - и вот для этого обрек на насильственную смерть представителя человечества - безгрешного Богочеловека, смерть Которого, как безгрешного, служила искуплением вполне достаточным за грехи всего человечества (ср. 2Кор. 5:21; Гал 3:13).

- В прощении грехов соделанных прежде. Слово в прощении правильнее передать так: "через или вследствие того что (грехи) были прощаемы" (dia t. paresin). Здесь указано основание, почему Бог решил обнаружить Свое Правосудие. Человечество пребывало во грехах уже около четырех тысяч лет (со времени потопа), а между тем Правосудие Божие редко карало преступников. Люди могли прийти к полному убеждению, что им никакого наказания за грехи и не будет!
Adam Clarke: Commentary on the Bible - 1831
3:25: 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, etc. 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. See the note on Luk 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.
Albert Barnes: Notes on the Bible - 1834
3:25: Whom God hath set forth - Margin, "Fore-ordained" (προέθετο proetheto). The word properly means, "to place in public view;" to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin (compare Rom 1:13; Eph 1:9); and many have supposed that this is its meaning here. But the connection seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of people. This public exhibition was made by his being offered on the cross, in the face of angels and of people. It was not concealed; it was done openly. He was put to open shame; and so put to death as to attract toward the scene the eyes of angels, and of the inhabitants of all worlds.
To be a propitiation - ἱλαστήριον hilastē rion. This word occurs but in one other place in the New Testament. Heb 9:5, "and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the Septuagint Exo 25:17, "And thou shalt make a propitiatory ἱλαστήριον hilastē rion of gold," Exo. 18-20, 22; Exo 30:6; Exo 31:7; Exo 35:11; Exo 37:6-9; Exo 40:18; Lev 16:2, Lev 16:13. The Hebrew name for this was כפּרת kaphoreth, from the verb כּפר kaaphar, "to cover" or "to conceal." It was from this place that God was represented as speaking to the children of Israel. Exo 25:22, "and I will speak to thee from above the Hilasterion, the propitiatory, the mercy-seat. Lev 16:2, "For I will appear in the cloud upon the mercy-seat." This seat, or cover, was covered with the smoke of the incense, when the high priest entered the most holy place, Lev 16:13.
And the blood of the bullock offered on the great day of atonement, was to be sprinkled "upon the mercy-seat," and "before the mercy-seat," "seven times," Lev 16:14-15. This sprinkling or offering of blood was called making "an atonement for the holy place because of the uncleanness of the children of Israel," etc. Lev 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,
(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God's being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom "God hath set forth."
(2) this reconciliation was effected then by the sprinkling of blood on the mercy-seat, Lev 16:15-16. The same is true of the Lord Jesus - by blood.
(3) in the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Lev 16:17-18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.
(4) in the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.
(5) in the former, there was joined the idea of a sacrifice for sin, Lev. 16. So in the latter. And hence, the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence, the word "propitiation" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.
Through faith - Or by means of faith. The offering will be of no avail without faith. The offering has been made; but it will not be applied, except where there is faith. He has made an offering which may be efficacious in putting away sin; but it produces no reconciliation, no pardon, except where it is accepted by faith.
In his blood - Or in his death - his bloody death. Among the Jews, the blood was regarded as the seat of life, or vitality. Lev 17:11, "the life of the flesh is in the blood." Hence, they were commanded not to eat blood. Gen 9:4, "but flesh with the life thereof, which is the blood thereof, shall ye not eat." Lev 19:26; Deu 12:23; Sa1 14:34. This doctrine is contained uniformly in the Sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Parsees and Hindus. Homer thus often speaks of blood as the seat of life, as in the expression πορφυρεος θανατος porphureos thanatos, or "purple death." And Virgil speaks of "purple life,"
Purpuream vomit ille animam.
AEniad, ix. 349.
Empedocles and Critias among the Greek philosophers, also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good's Book of Nature, pp. 102, 108, New York edition, 1828. This was undoubtedly the doctrine of the Hebrews; and hence, with them to shed the blood was a phrase signifying to kill; hence, the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence, it was unlawful to eat it, as it were the life, the seat of vitality; the more immediate and direct gift of God. When, therefore, the blood of Christ is spoken of in the New Testament, it means the offering of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word "blood" thus used in Rom 5:9; Eph 1:7; Col 1:14; Heb 9:12, Heb 9:14; Heb 13:12; Rev 1:5; Pe1 1:19; Jo1 1:7. By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in our place; by thus, in some sense, making his offering ours; by approving it, loving it, embracing it, trusting it, our sins become pardoned, and our souls made pure.
To declare - εἰς ἔνδειξις eis endeixis. For "the purpose" of showing, or exhibiting; to present it to man. The meaning is, that the plan was adopted; the Saviour was given; he suffered and died: and the scheme is proposed to people, for the purpose of making a full manifestation of his plan, in contradistinction from all the plans of people.
His righteousness - His plan of justification. The method or scheme which he has adopted, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here rendered "righteousness." Some explain it as meaning veracity; others as holiness; others as goodness; others as essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connection requires us to understand it here as in Rom 1:17, not of an attribute of God, but of his "plan" of justifying sinners. He has adopted and proposed a plan by which people may become just by faith in Jesus Christ, and not by their own works. His acquitting people from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross. (For the true meaning of this phrase, see the note at Rom 1:17; Rom 3:22.)
For the remission of sins - Margin, "Passing over." The word used here πάρεσιν paresin occurs no where else in the New Testament, nor in the Septuagint. It means "passing by," as not noticing, and hence, forgiving. A similar idea occurs in Sa2 24:10, and Mic 7:18. "Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance?" In Romans it means for the "pardoning," or in order to pardon past transgression.
That are past - That have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justified, have received pardon by the merits of the sacrifice of Christ. This may be true; but there is no reason to think that this is the idea in this passage. For,
(1) The scope of the passage does not require it. The argument is not to show how people had been justified, but how they might be. It is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel.
(2) the language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former times. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation.
(The design of the apostle is to showy the alone ground of a sinner's justification. That ground is "the righteousness of God." To manifest this righteousness, Christ had been set forth in the beginning of the gospel age as a propitiatory sacrifice. But though at this time manifested or declared, it had in reality been the ground of justification all along. Believers in every past dispensation, looking forward to the period of its Revelation, had built their hopes on it, and been admitted into glory.
The idea of manifestation in gospel times, seems most intimately connected with the fact that in past ages, the ground of pardon had been hidden, or at best but dimly seen through type and ceremony. There seems little doubt that these two things were associated in the apostle's mind. Though the ground of God's procedure in remitting the sins of his people, during the former economy, had long been concealed, it was now gloriously displayed before the eyes of the universe. Paul has the very same idea in Heb 9:15, "And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." It may be noticed also that the expression in Heb 9:20, "at this time," that is, in the gospel age, requires us to understand the other clause, "sins that are past," as pointing to sin committed under former dispensations. Nor is there any fear of lending support to the doctrine of universal salvation. if we espouse this view. the sins remitted in past ages being obviously those of believers only. The very same objection might be urged against the parallel passage in Heb 9:15.)
Through the forbearance of God - Through his patience, his long-suffering. That is, he did not come forth in judgment when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long-suffering; compare Act 17:30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy; that this was finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in Alban's, as a melancholy case of derangement.
His leading thought was that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel; (see Taylor's Life of Cowper). The account of his conversion I shall now give in his own words. "The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was Rom 3:25; "Whom God hath set forth, etc." Immediately I received strength to believe, and the full beam of the Sun of righteousness shone upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless, the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: set forth: or, foreordained, Act 2:23, Act 3:18, Act 4:28, Act 15:18; Pe1 1:18-20; Rev 13:8
to be: Exo 25:17-22; Lev 16:15; Heb 9:5 *Gr: Jo1 2:2, Jo1 4:10
through: Rom 5:1, Rom 5:9, Rom 5:11; Isa 53:11; Joh 6:47, Joh 6:53-58; Col 1:20-23; Heb 10:19, Heb 10:20
to declare: Rom 3:26; Psa 22:31, Psa 40:10, Psa 50:6, Psa 97:6, Psa 119:142; Jo1 1:10
remission: or, passing over, Rom 3:23, Rom 3:24, Rom 4:1-8; Act 13:38, Act 13:39, Act 17:30; Ti1 1:15; Heb 9:15-22, Heb 9:25, Heb 9:26, Heb 10:4; Heb 11:7, Heb 11:14, Heb 11:17, Heb 11:39, Heb 11:40; Rev 5:9, Rev 13:8, Rev 20:15
Geneva 1599
3:25 (10) Whom God hath set forth [to be] a propitiation through faith in his (x) blood, to declare his righteousness for the remission of sins that (y) are past, through the (z) forbearance of God;
(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.
(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.
(y) Of those sins which we committed when we were his enemies.
(z) Through his patience, and his enduring nature.
John Gill
3:25 Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat, which was a type of him as such. The apostle here uses the same word, which the Septuagint often render "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, "of the propitious power of God" (b). Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be
through faith in his blood. The "blood" of Christ is that, by which Christ is the propitiation; for without the shedding of that blood, there is no redemption, no peace, no reconciliation, or remission of sin; and "faith" in his blood is the means by which persons become partakers of the benefits of his propitiation; such as peace, pardon, atonement, justification, and adoption: and the end of Christ's being set forth as a propitiation, on the part of God's people, is,
for the remission of sins that are past, through the forbearance of God: by "sins that are past", are meant, not sins before baptism, nor the sins of a man's life only, but the sins of Old Testament saints, who lived before the incarnation of Christ, and the oblation of his sacrifice; and though this is not to be restrained to them only, for Christ's blood was shed for the remission of all his people's sins, past, present, and to come; yet the sins of the saints before the coming of Christ, seem to be particularly designed; which shows the insufficiency of legal sacrifices, sets forth the efficacy of Christ's blood and sacrifice, demonstrates him to be a perfect Saviour, and gives us reason under the present dispensation to hope for pardon, since reconciliation is completely made: "remission" of sin does not design that weakness which sin has brought upon, and left in human nature, whereby it is so enfeebled, that it cannot help itself, and therefore Christ was set forth, and sent forth, to be a propitiation; but rather God's passing by, or overlooking sin, and not punishing for it, under the former dispensation; or else the forgiveness of it now, and redemption from it by the blood of Christ, "through the forbearance of God"; in deferring the execution of justice, till he sent his Son, and in expecting satisfaction of his Son; which shows the grace and goodness of God to his people, and the trust and confidence he put in his Son: the other end on the part of God, in setting forth Christ to be a propitiation, was
to declare his righteousness Ps 22:31; meaning either the righteousness of Christ, which was before hid, but now manifested; or rather the righteousness of God the Father, his faithfulness in his promises relating to Christ, his grace and goodness in the mission of his Son, the holiness and purity of his nature, and his vindictive justice, in avenging sin in his own Son, as the surety of his people: the execution of this was threatened from the beginning; the types and sacrifices of the old law prefigured it; the prophecies of the Old Testament express it; and the sufferings and death of Christ openly declare it, since God spared not his own Son, but sheathed the sword of justice in him.
(b) Philo de Vita Mosis, l. 3. p. 668.
John Wesley
3:25 Whom God hath set forth - Before angels and men. A propitiation - To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain. To declare his righteousness - To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin. By the remission of past sins - All the sins antecedent to their believing.
Robert Jamieson, A. R. Fausset and David Brown
3:25 Whom God hath set forth to be a propitiation--or "propitiatory sacrifice."
through faith in his blood--Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in Gal 3:26 and Eph 1:15; and "faith in His blood" is the natural and appropriate meaning here.
to declare his righteousness for the remission--rather, "pretermission" or "passing by."
of sins--"the sins."
that are past--not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."
through the forbearance of God--God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).
3:263:26: ՚ի ներելն Աստուծոյ. ՚ի հանդէ՛ս արդարութեանն նորա ՚ի ժամանակի յա՛յսմիկ. զի եղիցի նա՛ արդար, եւ արդարացուսցէ՛ զայն որ ՚ի հաւատո՛ցն Յիսուսի[3338]։ [3338] Ոմանք. Եւ արդարացուցանէ զայն որ ՚ի հաւատոցն Յիսուսի Քրիստոսի։
26 յապացոյց իր արդարութեան ներկա՛յ ժամանակում, յապացոյց այն բանի, որ ինքն արդար է եւ կ’արդարացնի նրան, ով Յիսուսին է հաւատում:
26 Այսինքն՝ իր արդարութիւնը այս ժամանակին մէջ ցուցնելու համար, որպէս զի ինք արդար ըլլայ եւ արդարացնէ Յիսուսին հաւատացողը։
ի հանդէս արդարութեան նորա ի ժամանակի յայսմիկ. զի եղիցի նա արդար, եւ արդարացուսցէ զայն որ ի հաւատոցն Յիսուսի:

3:26: ՚ի ներելն Աստուծոյ. ՚ի հանդէ՛ս արդարութեանն նորա ՚ի ժամանակի յա՛յսմիկ. զի եղիցի նա՛ արդար, եւ արդարացուսցէ՛ զայն որ ՚ի հաւատո՛ցն Յիսուսի[3338]։
[3338] Ոմանք. Եւ արդարացուցանէ զայն որ ՚ի հաւատոցն Յիսուսի Քրիստոսի։
26 յապացոյց իր արդարութեան ներկա՛յ ժամանակում, յապացոյց այն բանի, որ ինքն արդար է եւ կ’արդարացնի նրան, ով Յիսուսին է հաւատում:
26 Այսինքն՝ իր արդարութիւնը այս ժամանակին մէջ ցուցնելու համար, որպէս զի ինք արդար ըլլայ եւ արդարացնէ Յիսուսին հաւատացողը։
zohrab-1805▾ eastern-1994▾ western am▾
3:2626: во [время] долготерпения Божия, к показанию правды Его в настоящее время, да [явится] Он праведным и оправдывающим верующего в Иисуса.
3:26  ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῶ νῦν καιρῶ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως ἰησοῦ.
3:26. ἐν (in) τῇ (unto-the-one) ἀνοχῇ (unto-a-holding-up) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"πρὸς (toward) τὴν (to-the-one) ἔνδειξιν (to-a-showing-in) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) αὐτοῦ (of-it) ἐν (in) τῷ (unto-the-one) νῦν (now) καιρῷ, (unto-a-time,"εἰς (into) τὸ (to-the-one) εἶναι (to-be) αὐτὸν (to-it) δίκαιον (to-course-belonged) καὶ (and) δικαιοῦντα (to-en-course-belonging) τὸν (to-the-one) ἐκ (out) πίστεως (of-a-trust) Ἰησοῦ. (of-an-Iesous)
3:26. in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est IesuThrough the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
26. for the shewing, , of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
3:26. and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.
3:26. To declare, [I say], at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
To declare, [I say], at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus:

26: во [время] долготерпения Божия, к показанию правды Его в настоящее время, да [явится] Он праведным и оправдывающим верующего в Иисуса.
3:26  ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῶ νῦν καιρῶ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως ἰησοῦ.
3:26. in sustentatione Dei ad ostensionem iustitiae eius in hoc tempore ut sit ipse iustus et iustificans eum qui ex fide est Iesu
Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
3:26. and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.
3:26. To declare, [I say], at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Во время долготерпения Божия. Апостол хочет сказать этим, что Бог давал людям время прийти в себя, сознать свои грехи. Вся дохристианская эпоха может быть названа "эпохою долготерпения", какое Высочайший и Святейший Бог проявлял в отношении к ничтожному и грешному человеку. Может показаться, что здесь Апостол противоречит тому, что сказано им в 1-й гл. о гневе Божием, тяготеющем над языческим миром. Но на самом деле здесь противоречия нет. Апостол, очевидно, в 1-й главе говорил о суде Божием над отдельными лицами из язычников, а здесь он имеет в виду целые языческие нации, которые, на самом деле, еще далеко не все испытали на себе гнев Божий. Продолжали свое существование десятки древних наций, давно уже омрачивших свою жизнь всякого рода грехами, и Бог все терпел их существование... - К показанию правды Его в настоящее время. Хотя здесь в греческом тексте поставлен другой предлог, чем в выражении 25-го ст. (proV, а там - eiV), тем не менее очевидно, что Апостол просто повторяет фразу 25-го стиха (может быть, другой предлог он берет ввиду того, что дальше следует выражение, начинающееся опять предлогом eiV). Прибавка: в настоящее время оттеняет особенно важное значение переживаемого читателями периода времени. Пусть они будут особенно внимательны к тому, что только что совершилось! Этого и подобного этому никогда не было и не будет... Да явится Он праведным и оправдывающим верующего в Иисуса... Господь обнаружил Свою Правду или Правосудие именно в смерти Христа для того, чтобы все знали, все видели, что Господь не только правосуден и карает за грехи (приведем - dikaion), но в то же время и оправдывает, делает праведными грешных людей, как скоро они веруют в Иисуса (dikaiounta). Таким образом, Апостол заключает центральную часть своего послания (21-26: стихи) упоминанием о том, что оправдание грешного человека совершается только благодаря вере в Иисуса Христа. Это и есть совершенно новое, необыкновенное средство, какое предлагает Бог очутившемуся в безвыходном положении человечеству. Спасение совершено - пусть люди устремятся к нему! "Крест Христов с кровью Его представляется сооруженным посреди и очистительною силою Своею осеняющим и всех прежних грешников, и всех настоящих" (еп. Феофан). Но что такое вера в Иисуса - это второе, субъективное условие, условия оправдания? Почему именно Апостол здесь берет только имя, данное Спасителю нашему по человеческому Его происхождению? Можно думать, что Апостол сделал это с тою целью, чтобы указать необходимость каждому, желающему получить оправдание пред Богом, пережить в своей душе то, что пережил Спаситель наш, как Богочеловек, во время своих страданий. При имени Иисус нашему уму сейчас же представляется Распятый, страдающий Богочеловек, и сердце наше сжимается скорбью.

Мы сознаем, всем сердцем чувствуем свою вину, из-за которой должен был пострадать и умереть безвинный Богочеловек Иисус. Мы сознаем себя преступниками и готовы потерпеть те же страдания, какие праведный суд Божий назначал нам, но какие взял на себя наш Ходатай. Человек, так сказать, распинает теперь самого себя в очах Божиих и таким образом усвояет себе и страдание Спасителя, и искупление, Им совершенное. Вот это и есть настоящая, спасительная вера в Иисуса! Здесь таинственно грешник сознает свою вину, и этим открывает доступ в его душу искупляющей и оживляющей благодати. Дело Христово становится его достоянием, так что он может сказать о себе: "я сораспялся Христу и уже не я живу, но живет во мне Христос" (Гал 2:19, 20).
Adam Clarke: Commentary on the Bible - 1831
3:26: 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 honorable; of showing the infinite purity of his justice, and of saving a lost world.
Hitherto, from the ninth verse, 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: -
Albert Barnes: Notes on the Bible - 1834
3:26: At this time - The time now since the Saviour has come, now is the time when he manifests it.
That he might be just - This verse contains the substance of the gospel. The word "just" here does not mean benevolent, or merciful, though it may sometimes have that meaning; see the Mat 1:19 note, also Joh 17:25 note. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his Law, and to the penalty of the Law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The Law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the Law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the Law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death.
That is, he showed that the Law could not be violated without introducing suffering; and that it could not be broken with impunity. He showed that he had so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honor to his character as a lover of his Law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls foRev_er the pains which this substitute for sinners endured in behalf of people on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his Law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great Transaction, a just moral governor, as just to his Law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner's stead, and the sinner may be pardoned.
And the justifier of him ... - Greek, "Even justifying him that believeth, etc." This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not" be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation.
Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;" in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: that he: Deu 32:4; Psa 85:10, Psa 85:11; Isa 42:21, Isa 45:21; Zep 3:5, Zep 3:15; Zac 9:9; Act 13:38, Act 13:39; Rev 15:3
and: Rom 3:30, Rom 4:5, Rom 8:33; Gal 3:8-14
Geneva 1599
3:26 To declare, [I say], (a) at this time his righteousness: that he might be (b) just, and the (c) justifier of him which (d) believeth in Jesus.
(a) That is, when Paul wrote this.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christ's righteousness to him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.
John Gill
3:26 To declare, I say, at this time, his righteousness,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God:
that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is
the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
John Wesley
3:26 For a demonstration of his righteousness - Both of his justice and mercy. That he might be just - Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.
Robert Jamieson, A. R. Fausset and David Brown
3:26 To declare . . . at this time--now for the first time, under the Gospel.
his righteousness: that he might be just, and the justifier of him that believeth in Jesus--Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!
Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day" (Rom 3:21). (2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (Rom 3:22-24). (3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this (Rom 3:25). (4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time (Rom 3:25-26; see on Lk 9:31; Heb 9:15; Heb 11:39-40).
3:273:27: Իսկ արդ՝ ո՞ւր են պարծանքն. արգելա՛ն. յորո՞ց օրինաց, ՚ի գործո՞ց անտի. ո՛չ, այլ ՚ի հաւատո՛ցն օրինաց։
27 Իսկ արդ, ո՞ւր է մնում պարծենալը. ի չիք դարձաւ. ի՞նչ օրէնքով. գործերի՞ օրէնքով. ո՛չ, այլ հաւատի օրէնքով.
27 Ուրեմն ո՞ւր մնաց պարծենալը։ Խափանուեցաւ։ Ո՞ր օրէնքէն, գործերո՞ւ օրէնքէն։ Ո՛չ, հապա հաւատքի օրէնքէն։
Իսկ արդ ո՞ւր են պարծանքն. արգելան. յորո՞ց օրինաց, ի գործո՞ց անտի. ոչ, այլ ի հաւատոցն օրինաց:

3:27: Իսկ արդ՝ ո՞ւր են պարծանքն. արգելա՛ն. յորո՞ց օրինաց, ՚ի գործո՞ց անտի. ո՛չ, այլ ՚ի հաւատո՛ցն օրինաց։
27 Իսկ արդ, ո՞ւր է մնում պարծենալը. ի չիք դարձաւ. ի՞նչ օրէնքով. գործերի՞ օրէնքով. ո՛չ, այլ հաւատի օրէնքով.
27 Ուրեմն ո՞ւր մնաց պարծենալը։ Խափանուեցաւ։ Ո՞ր օրէնքէն, գործերո՞ւ օրէնքէն։ Ո՛չ, հապա հաւատքի օրէնքէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:2727: Где же то, чем бы хвалиться? уничтожено. Каким законом? [законом] дел? Нет, но законом веры.
3:27  ποῦ οὗν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
3:27. Ποῦ (Whither) οὖν (accordingly) ἡ (the-one) καύχησις; (a-boasting?"ἐξεκλείσθη. (It-was-latched-out) διὰ (Through) ποίου (of-whither-belonged) νόμου; (of-a-parcelee?"τῶν (Of-the-ones) ἔργων; (of-works?"οὐχί, (Unto-not,"ἀλλὰ (other) διὰ (through) νόμου (of-a-parcelee) πίστεως. (of-a-trust)
3:27. ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fideiWhere is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
27. Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
3:27. So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.
3:27. Where [is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Where [is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith:

27: Где же то, чем бы хвалиться? уничтожено. Каким законом? [законом] дел? Нет, но законом веры.
3:27  ποῦ οὗν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
3:27. ubi est ergo gloriatio exclusa est per quam legem factorum non sed per legem fidei
Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
3:27. So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.
3:27. Where [is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-31: Апостол повторяет (ср. ст. 20), что он не признает возможным для человека оправдаться делами (27-28), и утверждает далее, что оправдание верою - одно только согласно с монотеизмом, который составляет основной пункт вероучения всего Ветхого Завета (29-31).

27-28: Из сказанного о новом способе оправдания Апостол выводит такое заключение. "Вы, иудеи, хвалились тем, что у вас есть закон, исполняя который вы можете оправдаться. Теперь вам хвалиться уже этим нельзя: Господь Бог, пославши Сына Своего на смерть за грехи всех людей, не только язычников, но и иудеев, ясно показал, что дела закона - не спасают. Спасаются люди (это слово спасаются необходимо здесь вставить для ясности мысли) не законом дел, а законом веры" (Апостол называет веру законом в соответствии с выражением: закон дел и потому, как выражается блаж. Феофилакт, что имя "закон" было в чести у иудеев или, как апостол выражается в 28: ст., независимо от дел закона).
Adam Clarke: Commentary on the Bible - 1831
3:27: 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, (Rom 3:25), is that by which you can be justified, pardoned, and taken into the Divine favor.
Albert Barnes: Notes on the Bible - 1834
3:27: Where is boasting then? - Where is there ground or occasion of boasting or pride? Since all have sinned, and since all have failed of being able to justify themselves by obeying the Law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boasting of their special privileges; See the note at Rom 3:1, etc.
By what law? - The word "law "here is used in the sense of "arrangement, rule, or economy." By what arrangement, or by the operation of what rule, is boasting excluded? "(Stuart)." See Gal 3:21; Act 21:20.
Of works - The Law which commands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confidence, or boasting, as being justified by their own merits. But a plan which led to this, which ended in boasting, and self-satisfaction, and pride, could not be true.
Nay - No.
The law of faith - The rule, or arrangement which proclaims that we have no merit; that we are lost sinners; and that we are to be justified only by faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: Where: Rom 3:19, Rom 2:17, Rom 2:23, Rom 4:2; Eze 16:62, Eze 16:63, Eze 36:31, Eze 36:32; Zep 3:11; Luk 18:9-14; Co1 1:29-31, Co1 4:7; Eph 2:8-10
of works: Rom 9:11, Rom 9:32, Rom 10:5, Rom 11:6; Gal 2:16
but by: Rom 7:21, Rom 7:23, Rom 7:25, Rom 8:2; Mar 16:16; Joh 3:36; Gal 3:22; Jo1 5:11, Jo1 5:12
Geneva 1599
3:27 (11) Where [is] boasting then? It is excluded. By what (e) law? of works? Nay: but by the law of faith.
(11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.
(e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".
John Gill
3:27 Where is boasting then?.... There is no room nor reason for it, either in Jews or Gentiles: not in the Jews, who were very apt to boast of their being Abraham's seed; of their circumcision; of their being Israelites; of their having and keeping the law; of God being their God; and of their knowledge of him: nor in the Gentiles, who were ready to boast of their philosophy, wisdom, and learning; of their self-sufficiency, freewill, and of the things they had in their own power.
Tit is excluded; it is shut out of doors; the key is turned upon it; it is not allowed of; it is entirely exploded:
by what law? of works? nay; for, that establishes boasting when men seek life, righteousness, and salvation by the works of it, and fancy they shall be able to attain them this way:
but by the law of faith: not by a law requiring faith; nor as if the Gospel was a law, a new law, a remedial law, a law of milder terms; but the word "law" here answers to the Hebrew word which signifies any "doctrine" or "instruction", and oftentimes the doctrine of the Gospel, as in Is 2:3, and here particularly, the doctrine of a sinner's justification by faith in the righteousness of Christ; according to which doctrine the most unlikely persons are justified, even ungodly persons, the worst and vilest of sinners; and that without any consideration of works, by faith only, which is freely given them; and by faith in Christ's righteousness only: so that there is not the least room for boasting in the creature, but all their boasting is in Christ, who is made unto them righteousness, and by whom they are justified.
John Wesley
3:27 Where is the boasting then of the Jew against the gentile? It is excluded. By what law? of works? Nay - This would have left room for boasting. But by the law of faith - Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.
Robert Jamieson, A. R. Fausset and David Brown
3:27 INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
Where is boasting then? . . . excluded. By what law?--on what principle or scheme?.
of works? Nay; but by the law of faith.
3:283:28: Քանզի համարիմք հաւատո՛վք արդարանալ մարդոյ՝ առանց գործոց օրինաց։
28 որովհետեւ մենք ընդունում ենք, որ մարդը հաւատով է արդարանում առանց օրէնքի գործերի:
28 Վասն զի կը սեպենք թէ մարդ հաւատքով կ’արդարանայ առանց օրէնքին գործերուն։
Քանզի համարիմք հաւատովք արդարանալ մարդոյ` առանց գործոց օրինաց:

3:28: Քանզի համարիմք հաւատո՛վք արդարանալ մարդոյ՝ առանց գործոց օրինաց։
28 որովհետեւ մենք ընդունում ենք, որ մարդը հաւատով է արդարանում առանց օրէնքի գործերի:
28 Վասն զի կը սեպենք թէ մարդ հաւատքով կ’արդարանայ առանց օրէնքին գործերուն։
zohrab-1805▾ eastern-1994▾ western am▾
3:2828: Ибо мы признаём, что человек оправдывается верою, независимо от дел закона.
3:28  λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
3:28. λογιζόμεθα ( We-forthee-through-to ) γὰρ (therefore) δικαιοῦσθαι (to-be-en-course-belonged) πίστει (unto-a-trust) ἄνθρωπον (to-a-mankind) χωρὶς (of-spaced) ἔργων (of-works) νόμου. (of-a-parcelee)
3:28. arbitramur enim iustificari hominem per fidem sine operibus legisFor we account a man to be justified by faith, without the works of the law.
28. We reckon therefore that a man is justified by faith apart from the works of the law.
3:28. For we judge a man to be justified by faith, without the works of the law.
3:28. Therefore we conclude that a man is justified by faith without the deeds of the law.
Therefore we conclude that a man is justified by faith without the deeds of the law:

28: Ибо мы признаём, что человек оправдывается верою, независимо от дел закона.
3:28  λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
3:28. arbitramur enim iustificari hominem per fidem sine operibus legis
For we account a man to be justified by faith, without the works of the law.
3:28. For we judge a man to be justified by faith, without the works of the law.
3:28. Therefore we conclude that a man is justified by faith without the deeds of the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:28: Therefore we conclude, etc. - 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, Heb 10:19, Heb 10:20, etc: 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 favor, 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.
Albert Barnes: Notes on the Bible - 1834
3:28: Therefore - As the result of the pRev_ious train of argument.
That a man - That all who are justified; that is, that there is no other way.
Is justified by faith - Is regarded and treated as righteous, by believing in the Lord Jesus Christ.
Without the deeds of the law - Without works as a meritorious ground of justification. The apostle, of course, does not mean that Christianity does not produce good works, or that they who are justified will not obey the Law, and be holy; but that no righteousness of their own will be the ground of their justification. They are sinners; and as such can have no claim to he treated as righteous. God has devised a plan by which, they may be pardoned and saved; and that is by faith alone. This is the grand uniqueness of the Christian religion. This was the special point in the reformation from popery. Luther often called this doctrine of justification by faith the article upon which the church stood or fell - articulus stantis, vel cadentis ecclesiae - and it is so. If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians. Paul urges this as much as any other writer in the New Testament. His doctrine is, that they are not to be relied on as a ground of justification; but that he did not mean to teach that they are not to be performed by Christians is apparent from the connection, and from the following places in his epistles: Rom 2:7; Co2 9:8; Eph 2:10; Ti1 2:10; Ti1 5:10, Ti1 5:25; Ti1 6:18; Ti2 3:17; Tit 2:7, Tit 2:14; Tit 3:8; Heb 10:24. That we are not justified by our works is a doctrine which he has urged and repeated with great power and frequency. See Rom 4:2, Rom 4:6; Rom 9:11, Rom 9:32; Rom 11:6; Gal 2:16; Gal 3:2, Gal 3:5, Gal 3:10; Eph 2:9; Ti2 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: Rom 3:20-22, Rom 3:26, Rom 4:5, Rom 5:1, Rom 8:3; Joh 3:14-18, Joh 5:24, Joh 6:40; Act 13:38, Act 13:39; Co1 6:11; Gal 2:16, Gal 3:8, Gal 3:11-14, Gal 3:24; Phi 3:9; Tit 3:7
John Gill
3:28 Therefore we conclude,.... This is the conclusion from the premises, the sum total of the whole account:
that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.
John Wesley
3:28 We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
Robert Jamieson, A. R. Fausset and David Brown
3:28 Therefore we conclude, &c.--It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.
Our faith receives a righteousness
That makes the sinner just,
manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.
Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.
3:293:29: Եթէ Հրէից միա՛յն իցէ Աստուած՝ եւ հեթանոսաց ո՞չ. այո՛ եւ հեթանոսա՛ց[3339]։ [3339] Ոմանք. Միայն է Աստուած, եւ հեթանո՛՛։
29 Աստուած միայն հրեաների՞նն է եւ հեթանոսներինը՝ ո՞չ. այո՛, հեթանոսներինն էլ է.
29 Միթէ Աստուած միայն Հրեաներո՞ւնն է ու հեթանոսներունը չէ՞։ Այո՛, հեթանոսներունն ալ։
Եթէ Հրէի՞ց միայն իցէ Աստուած եւ հեթանոսաց ոչ. այո, եւ հեթանոսաց:

3:29: Եթէ Հրէից միա՛յն իցէ Աստուած՝ եւ հեթանոսաց ո՞չ. այո՛ եւ հեթանոսա՛ց[3339]։
[3339] Ոմանք. Միայն է Աստուած, եւ հեթանո՛՛։
29 Աստուած միայն հրեաների՞նն է եւ հեթանոսներինը՝ ո՞չ. այո՛, հեթանոսներինն էլ է.
29 Միթէ Աստուած միայն Հրեաներո՞ւնն է ու հեթանոսներունը չէ՞։ Այո՛, հեթանոսներունն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2929: Неужели Бог [есть Бог] Иудеев только, а не и язычников? Конечно, и язычников,
3:29  ἢ ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
3:29. ἢ (Or) Ἰουδαίων ( of-Iouda-belonged ) ὁ (the-one) θεὸς (a-Deity) μόνον; (to-alone?"οὐχὶ (Unto-not) καὶ (and) ἐθνῶν; (of-nations?"ναὶ (Yea,"καὶ (and) ἐθνῶν, (of-nations,"
3:29. an Iudaeorum Deus tantum nonne et gentium immo et gentiumIs he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
29. Or is God of Jews only? is he not of Gentiles also? Yea, of Gentiles also:
3:29. Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.
3:29. [Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

29: Неужели Бог [есть Бог] Иудеев только, а не и язычников? Конечно, и язычников,
3:29  ἢ ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
3:29. an Iudaeorum Deus tantum nonne et gentium immo et gentium
Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
3:29. Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.
3:29. [Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-31: Апостол уже раньше сказал, что новый способ оправдания не только не противоречит Ветхому Завету, а даже предуказан в Ветхом Завете. Теперь он это доказывает таким соображением. Истинный Бог не может быть Богом только иудеев. И язычники находятся под Его властью и попечением, почему Иеремия называл Бога Царем народов (10:7), а псалмопевцы - Богом всей земли (Пс XCV-XCVLI). И это так на самом деле, потому что все ожидали, что Единый Бог оправдает всех как иудеев (обрезанных), так и язычников (необрезанных) - тех и других, благодаря их вере (по вере, через веру). Но, может быть, выставляя новое средство оправдания, Апостол этим уничтожает вовсе закон Моисеев и все ветхозаветное домостроительство? (ст. 31) Нет, этого нельзя думать, и этого на самом деле нет. Напротив, Евангелие исполняет глубоко заложенную в законе и вообще в Ветхом Завете идею - идею о спасении всего человечества. "Какая была цель закона? - говорит в объяснение 31-го ст. Иоанн Златоуст. - К чему клонились все его действия? К тому, чтобы сделать человека праведным. Закон же не мог достигнуть сего, ибо, сказано, все согрешали. Когда же явилась вера, она успела в том. Итак, вера восстановила желание закона и привела в исполнение то, для чего он трудился". Апостол, проповедующий об этом исполнении заветных желаний закона, является, таким образом, его защитником, его сторонником (закон утверждаем).
Adam Clarke: Commentary on the Bible - 1831
3:29: 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.
Albert Barnes: Notes on the Bible - 1834
3:29: Is he the God ... - The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favor. In these verses Paul showed that as all had alike sinned, Jews and Gentiles; and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews; so God could show favors to all, and all might be admitted on the same terms to the benefits of the plan of salvation.
It is one God - The same God, there is but one, and his plan is equally suited to Jews and Gentiles.
The circumcision - Those who are circumcised - the Jews.
The uncircumcision - Gentiles; all who were not Jews.
By faith ... through faith - There is no difference in the meaning of these expressions. Both denote that faith is the instrumental cause of justification, or acceptance with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: Rom 1:16, Rom 9:24-26, Rom 11:12, Rom 11:13, Rom 15:9-13, Rom 15:16; Gen 17:7, Gen 17:8, Gen 17:18; Psa 22:7, Psa 67:2; Psa 72:17; Isa 19:23-25, Isa 54:5; Jer 16:19, Jer 31:33; Hos 1:10; Zac 2:11; Zac 8:20-23; Mal 1:11; Mat 22:32, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:46, Luk 24:47; Act 9:15, Act 22:21, Act 26:17; Gal 3:14, Gal 3:25-29; Eph 3:6; Col 3:11
Geneva 1599
3:29 (12) [Is he] the God of the (f) Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
(12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.
(f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.
John Gill
3:29 Is he the God of the Jews only?.... The Jews made their boast of him as such, and would not allow the Gentiles any interest in him: but
is he not also of the Gentiles? yes, of the Gentiles also: God is the God both of Jews and Gentiles; not only as the Creator, preserver, and Governor of them, or as he has a right to demand worship and service of them, but as he is their covenant God; not by virtue of the covenant of circumcision, or by the Sinai Covenant, but by the covenant of grace; as appears by his loving them in Christ, choosing them in him, putting them into his hands, providing blessings of grace for them in him, and sending his Son to redeem them; by calling them by his grace; by their sanctification, adoption, pardon, and justification; by taking out of them a people for his name with whom he dwells, and of whom he takes care; and will never leave nor forsake: all which may lead us to observe the distinguishing grace of God, the happiness of our state and condition, and what encouragement we have for faith and hope in God.
John Wesley
3:29 Surely of the gentiles also - As both nature and the scriptures show.
Robert Jamieson, A. R. Fausset and David Brown
3:29 Is he the God of the Jews only? &c.--The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.
3:303:30: Զի եթէ մի է Աստուած, որ արդարացուցանէ՛ զթլփատութիւն ՚ի հաւատոց, ապա եւ զանթլփատութիւնն նովին հաւատովք[3340]։ [3340] Ոմանք. Զի թէ մի... զթլփատութիւնն ՚ի հաւատոց... եւ զանթլփատութիւն նո՛՛։
30 քանի որ մէ՛կ Աստուած կայ, որ արդարացնում է հաւատի միջոցով եղած թլփատութիւնը, ուրեմն եւ՝ անթլփատութիւնն էլ՝ նոյն հաւատով:
30 Որովհետեւ Աստուած մէկ է։ Թլփատութիւնը հաւատքով կ’արդարանայ եւ անթլփատութիւնը՝ նոյն հաւատքով։
Զի եթէ մի է Աստուած որ արդարացուցանէ զթլփատութիւնն ի հաւատոց, ապա եւ զանթլփատութիւնն նովին հաւատովք:

3:30: Զի եթէ մի է Աստուած, որ արդարացուցանէ՛ զթլփատութիւն ՚ի հաւատոց, ապա եւ զանթլփատութիւնն նովին հաւատովք[3340]։
[3340] Ոմանք. Զի թէ մի... զթլփատութիւնն ՚ի հաւատոց... եւ զանթլփատութիւն նո՛՛։
30 քանի որ մէ՛կ Աստուած կայ, որ արդարացնում է հաւատի միջոցով եղած թլփատութիւնը, ուրեմն եւ՝ անթլփատութիւնն էլ՝ նոյն հաւատով:
30 Որովհետեւ Աստուած մէկ է։ Թլփատութիւնը հաւատքով կ’արդարանայ եւ անթլփատութիւնը՝ նոյն հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:3030: потому что один Бог, Который оправдает обрезанных по вере и необрезанных через веру.
3:30  εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
3:30. εἴπερ (if-very) εἷς (one) ὁ (the-one) θεός, (a-Deity,"ὃς (which) δικαιώσει (it-shall-en-course-belong) περιτομὴν (to-a-cutting-about) ἐκ (out) πίστεως (of-a-trust) καὶ (and) ἀκροβυστίαν (to-an-extremity-stuffing-unto) διὰ (through) τῆς (of-the-one) πίστεως. (of-a-trust)
3:30. quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidemFor it is one God that justifieth circumcision by faith and uncircumcision through faith.
30. if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
3:30. For One is the God who justifies circumcision by faith and uncircumcision through faith.
3:30. Seeing [it is] one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Seeing [it is] one God, which shall justify the circumcision by faith, and uncircumcision through faith:

30: потому что один Бог, Который оправдает обрезанных по вере и необрезанных через веру.
3:30  εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
3:30. quoniam quidem unus Deus qui iustificabit circumcisionem ex fide et praeputium per fidem
For it is one God that justifieth circumcision by faith and uncircumcision through faith.
3:30. For One is the God who justifies circumcision by faith and uncircumcision through faith.
3:30. Seeing [it is] one God, which shall justify the circumcision by faith, and uncircumcision through faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:30: 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 Savior 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: Rom 3:28, Rom 4:11, Rom 4:12, Rom 10:12, Rom 10:13; Gal 2:14-16, Gal 3:8, Gal 3:20, Gal 3:28, Gal 5:6, Gal 6:15; Phi 3:3; Col 2:10, Col 2:11
Geneva 1599
3:30 Seeing [it is] one God, which shall justify (g) the circumcision by faith, and uncircumcision through faith.
(g) The circumcised.
John Gill
3:30 Seeing it is one God,.... God is one in nature and essence, though there are three persons in the Godhead, Father, Son, and Holy Ghost; whence it appears, that he that is the God of the Jews, is also the God of the Gentiles, or there would be more gods than one; and that these are justified in one and the same manner, or God must be divided; for God, as he is one in nature, so he is one in will, in his promises, and in the methods of his grace:
which shall justify the circumcision by faith, and uncircumcision through faith. The objects of justification are "the circumcision", the circumcised Jews, and "the uncircumcision", the uncircumcised Gentiles; the circumcision of the one does not forward, and the uncircumcision of the other does not hinder, nor neither of them effect the grace of justification: the justifier of them is one and the same, who is God; and the matter of their justification is the same, which is the righteousness of Christ; and the manner of it, or the means of their comfortable apprehension of it, is the same; for those phrases, "by faith", and "through faith", mean one and the same thing; see Phil 3:9.
John Wesley
3:30 Seeing it is one God who - Shows mercy to both, and by the very same means.
Robert Jamieson, A. R. Fausset and David Brown
3:30 it is one God who shall justify--"has unchangeably fixed that He shall justify."
the circumcision by--"of"
faith, and the uncircumcision through faith--probably this is but a varied statement of the same truth for greater emphasis (see Rom 3:22); though BENGEL thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.
Objection:
3:313:31: Արդ՝ զօրէնսն ինչ խափանե՞մք հաւատովքս. քա՛ւ լիցի. այլ զօրէնսն հաստատե՛մք[3341]։[3341] Ոմանք. Զօրէնս ինչ խափանիցեմք հաւատովք։
31 Արդ, այս հաւատով միթէ ի չի՞ք ենք դարձնում օրէնքը. քա՛ւ լիցի. ընդհակառակն, օրէնքն ենք հաստատում:
31 Ուստի մենք հաւատքով օրէնքը կը խափանե՞նք։ Քա՛ւ լիցի, հապա օրէնքը կը հաստատենք։
Արդ զօրէնսն ինչ խափանե՞մք հաւատովքս. քաւ լիցի. այլ զօրէնսն հաստատեմք:

3:31: Արդ՝ զօրէնսն ինչ խափանե՞մք հաւատովքս. քա՛ւ լիցի. այլ զօրէնսն հաստատե՛մք[3341]։
[3341] Ոմանք. Զօրէնս ինչ խափանիցեմք հաւատովք։
31 Արդ, այս հաւատով միթէ ի չի՞ք ենք դարձնում օրէնքը. քա՛ւ լիցի. ընդհակառակն, օրէնքն ենք հաստատում:
31 Ուստի մենք հաւատքով օրէնքը կը խափանե՞նք։ Քա՛ւ լիցի, հապա օրէնքը կը հաստատենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:3131: Итак, мы уничтожаем закон верою? Никак; но закон утверждаем.
3:31  νόμον οὗν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
3:31. νόμον (To-a-parcelee) οὖν (accordingly) καταργοῦμεν (we-un-work-down-unto) διὰ (through) τῆς (of-the-one) πίστεως; (of-a-trust?"μὴ (Lest) γένοιτο , ( it-may-have-had-became ,"ἀλλὰ (other) νόμον (to-a-parcelee) ἱστάνομεν. (we-stand)
3:31. legem ergo destruimus per fidem absit sed legem statuimusDo we then, destroy the law through faith? God forbid! But we establish the law.
31. Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
3:31. Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.
3:31. Do we then make void the law through faith? God forbid: yea, we establish the law.
Do we then make void the law through faith? God forbid: yea, we establish the law:

31: Итак, мы уничтожаем закон верою? Никак; но закон утверждаем.
3:31  νόμον οὗν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
3:31. legem ergo destruimus per fidem absit sed legem statuimus
Do we then, destroy the law through faith? God forbid! But we establish the law.
3:31. Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.
3:31. Do we then make void the law through faith? God forbid: yea, we establish the law.
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Adam Clarke: Commentary on the Bible - 1831
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; and the plan of salvation, in the 24th, 25th, and 26th verses. 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, Co2 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.
Albert Barnes: Notes on the Bible - 1834
3:31: Do we then make void the law - Do we render it vain and useless; do we destroy its moral obligation; and do we pRev_ent obedience to it, by the doctrine of justification by faith? This was an objection which would naturally be made; and which has thousands of times been since made, that the doctrine of justification by faith tends to licentiousness. The word "law" here, I understand as referring to the moral law, and not merely to the Old Testament. This is evident from Rom 3:20-21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See the note.
God forbid - By no means. Note, Rom 3:4. This is an explicit denial of any such tendency.
Yea, we establish the law - That is, by the doctrine of justification by faith; by this scheme of treating people as righteous, the moral law is confirmed, its obligation is enforced, obedience to it is secured. This is done in the following manner:
(1) God showed respect to it, in being unwilling to pardon sinners without an atonement. He showed that it could not be violated with impunity; that he was resolved to fulfil its threatenings.
(2) Jesus Christ came to magnify it, and to make it honorable. He showed respect to it in his life; and he died to show that God was determined to inflict its penalty.
(3) the plan of justification by faith leads to an observance of the Law. The sinner sees the evil of transgression. He sees the respect which God has shown to the Law. He gives his heart to God, and yields himself to obey his Law. All the sentiments that arise from the conviction of sin; that flow from gratitude for mercies; that spring from love to God; all his views of the sacredness of the Law, prompt him to yield obedience to it. The fact that Christ endured such sufferings to show the evil of violating the Law, is one of the strongest motives prompting to obedience. We do not easily and readily repeat what overwhelms our best friends in calamity; and we are brought to hate what inflicted such woes on the Saviour's soul. The sentiment recorded by Watts is as true as it is beautiful:
"'Twas for my sins my dearest Lord.
Hung on the cursed tree.
And groan'd away his dying life,
For thee, my soul, for thee.
"O how I hate those lusts of mine.
That crucified my Lord;
Those sins that pierc'd and nail'd his flesh.
Fast to the fatal wood.
"Yes, my Redeemer, they shall die,
My heart hath so decreed;
Nor will I spare the guilty things.
That made my Saviour bleed."
This is an advantage in moral influence which no cold, abstract law always has over the human mind. And one of the chief glories of the plan of salvation is, that while it justifies the sinner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to produce obedience to the Law of God.
(This is indeed a beautiful and just view of the moral influence of the gospel, and especially of the doctrine of justification by faith alone. It may be questioned, however, whether the apostle in this place refers chiefly, or even at all, to the sanctifying tendency of his doctrine. This he does very fully in the 6th Rom.; and therefore, if another and consistent sense can be found, we need not resort to the supposition that he now anticipates what he intended, in a subsequent part of his epistle, more fully to discuss. In what other way, then, does the apostle's doctrine establish the Law? How does he vindicate himself from the charge of making it void? In the preceding chapter he had pointed out the true ground of pardon in the "righteousness of God." He had explained that none could be justified but they who had by faith received it. "Do we then," he asks in conclusion," make void the Law by maintaining thus, that no sinner can be accepted who does not receive a righteousness commensurate with all its demands?." "Yea, we establish the law," is the obvious answer. Jesus has died to satisfy its claims, and lives to honor its precepts. Thus, he hath brought in "righteousness," which, being imputed to them that believe, forms such a ground of pardon and acceptance, as the Law cannot challenge.
Calvin, in his commentary on the passage, though he does not exclude the idea of sanctification, yet gives prominence to the view now stated. "When," says he, "we come to Christ, the exact righteousness of the Law is first found in him, which also becomes ours by imputation; in the next place sanctification is acquired," etc.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: do we: Rom 4:14; Psa 119:126; Jer 8:8, Jer 8:9; Mat 5:17, Mat 15:6; Gal 2:21, Gal 3:17-19
God: Μη γενοιτο, literally, let it not be, and which might be rendered less objectionably, far from it, by no means. Rom 3:4
yea: Rom 7:7-14, Rom 7:22, Rom 7:25, Rom 8:4, Rom 10:4, Rom 13:8-10; Psa 40:8; Isa 42:21; Jer 31:33, Jer 31:34; Mat 3:15, Mat 5:20; Co1 9:21; Gal 2:19, Gal 5:18-23; Heb 10:15, Heb 10:16; Jam 2:8-12
Geneva 1599
3:31 (13) Do we then make (h) void the law through faith? God forbid: yea, we (i) establish the law.
(13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.
(h) Vain, void, to no purpose, and of no power.
(i) We make the law effectual and strong.
John Gill
3:31 Do we then make void the law through faith?.... Which question is answered by way of detestatation,
God forbid! and by asserting the contrary,
yea, we establish the law. The law is not made void, neither by the grace nor doctrine of faith: not by the grace of faith; for that faith is not right which is not attended with works of righteousness; and those works are not right which do not flow from filth. Such a connection there is between faith and works; and so much do the one depend upon the other. Moreover, none but believers are capable of performing good works aright, and they do them, and they ought to do them: besides, faith, as a grace, looks to Christ, as the end of the law for righteousness, and therefore do not make it void. Nor is it made void by the doctrine of faith, and by the particular doctrine of a sinner's justification by faith in Christ's righteousness, which is here more especially intended; for though it is made void by it, as to any use of it for justification by the deeds thereof; yet its use in other respects is not set aside, such as to inform us of the mind and will of God, to discover and convince of sin, to show believers their deformity and imperfection, to render Christ and his righteousness more valuable, and to be a rule of walk and conversation to them; and it still remains a cursing and condemning law to Christless sinners, though justified ones are delivered from it as such: yea, the law is so far from being made void, that it is established by this doctrine; for by it the perpetuity of it is asserted, the spirituality of it is acknowledged, the perfect righteousness of it is secured: according to this doctrine all its demands are answered; whatever it requires it has, such as holiness of nature, perfect obedience to its precepts, and its full penalty borne: it is placed in the best hands, where it will ever remain; and a regard to it is enforced under the best influence, by the best of motives, and from the best of principles. It is indeed abolished as a covenant of works, and in this sense is made void to believers; and it is done away as to the form of administration of it by Moses; and it is destroyed as a yoke of bondage; and the people of God are free from the malediction of it, and condemnation by it, and so from its terror; yet it remains unalterable and unchangeable in the hands of Christ; the matter of it is always the same, and ever obligatory on believers, who, though they are freed from the curse of it, are not exempted from obedience to it: wherefore the law is not made void, so as to be destroyed and abolished in every sense, or to be rendered idle, inactive, useless, and insignificant; but, on the contrary, is made to stand, is placed on a sure basis and firm foundation, as the words used signify.
John Wesley
3:31 We establish the law - Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.
Robert Jamieson, A. R. Fausset and David Brown
3:31 Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."
God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Rom. 6:1-23) to resume and discuss it at length.
Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (Rom 3:27-28). (2) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth (Rom 3:29-30). (3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him" (2Cor 5:21). Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [PHILIPPI]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"--in the very least degree--"with the yoke of bondage" (Gal 5:1).