Garner-Howes Baptist Commentary

JEW ADVANTAGE-GREATER CONDEMNATION

1) "What advantage then hath the Jew?" (ti oun to perisson tou loudaiou) "What therefore advantage have the Jews," above or over the Gentiles? Romans 9:4-5; Their chief advantage was that they were depositories of or entrusted with a direct revelation of God’s will thru the law and the prophets in what might be termed a "first-hand" way, or directly from God, John 1:11-12; Romans 1:16; Romans 10:12-13.

2) "Or what profit is there of circumcision?" (e tis he opheleia tes peritomes;) "Or what profit exists of or from circumcision?" What good does it do him? It gave him a National identity with the chosen people of God who was entrusted with the Law, till the Messiah should come, Romans 2:25; Galatians 3:19; Galatians 3:24-25.

1) "Much every way," (polu Kata panta tropon) "Much by every way," one goes or turns Deuteronomy 4:7-8; Romans 11:28; Isaiah 63:8-9; Jeremiah 29:11-15.

2) "Because that unto them were committed," (proton men gar hoti episteuthesan) "Firstly, because they indeed were entrusted (vvith)," or had committed to their trust, to obey and teach, Deuteronomy 5:27-33; Psalms 147:19-20.

3) "The oracles of God," (ta logia tou theou) "The oracles of (directly from) God;" identical with and referring to the Old Testament Scriptures, to be regarded as direct revelation from God, true utterances of God, as expressed both in the written law and Divine utterances of the prophets regarding judgments and future hopes of Israel, Acts 7:38.

1) "For what if some did not believe," (ti gar; ei epistesan tines) "For what? if some disbelieved, believed not, or were skeptical?" and they had, many of them not believed, John 1:11-12; John 10:25; John 12:37. Some without faith, did not believe, Romans 10:16; Hebrews 4:2.

2) "Shall their unbelief," (me he apistia auton) "The unbelief of them (will) not;" Skepticism does not invalidate, destroy, or abrogate Truth expressed in the Word of God or testimony of God’s witnesses, Isaiah 55:8-11; Acts 17:31-34.

3) "Make the faith of God without effect?" (ten pistin tou theou katargesei) "Make the faith of God of none effect, nil," Will it? The oracles of God, the Law, Prophets, and the Psalms had their Redemption hopes fulfilled in Christ. Rejection of Divine Truth does not weaken and wilt as all are judged by it, Numbers 23:19; Romans 11:29; Romans 14:11-12; Hebrews 4:12.

The Word of God is a compass and guide in darkness and storms on land on sea, or in the air; It is trustworthy by day and by night pointing to a fair haven where Jesus awaits --Follow it when men believe --follow it when other men doubt, follow it when others scoff, and you shall be glad you did, at the end of the way! Psalms 119:105.

1) "God forbid," (me genoito) "May it not be, or become;" Let none charge God with a breach of faith or that he has broken his promise to the Jews in any manner, Paul contended; Proverbs 14:5.

2) "Yea, let God be true," (ginestho de hotheos Alethes) "But let God be (become) true," recognized or acknowledged to be true, for he can not lie, because of the integrity of his character and his holy nature; he can not lie, Titus 1:2; Hebrews 6:18.

3) "But every man a liar," (pas de anthropos pseustes) "Yet, every man (as) a liar;" If there is a failure it is better to believe the truest man false than to believe "God that cannot lie," to be false, unfaithful, or untrue, Titus 1:2.

4) "As it is written," (kathaper gegraptai) "As it has been written," or recorded; Paul cites Psalms 51:4 as a trustworthy evidence that whatever comes to man for ill or honesty and for good, interpreted in the context of God’s will sustains his integrity.

5) "That thou mightest be justified in thy sayings," (hopos an dikaiothes en tois logois sou) "So that thou mayest be justified or vindicated in thy sayings;" David confessed and asked God for forgiveness of the worst in him, that God might be vindicated or declared just in his condemnation of sin, Psalms 40:1-3.

6) "And mightest overcome when thou art judged," (kai nikeseis en to krinesthai se) "And (so that) thou wilt conquer or overcome in the time thou art to be judged," or when thou art judged; God’s turning from the Jews, and establishing the church to become custodian of His Gospel to all the World, will be vindicated by revealed truth at the final judgment, seems to be the import of Paul’s declaration, Ephesians 3:8-11; Ephesians 3:21; Romans 3:19; Romans 3:29-31.

1) "But if our unrighteousness," (ei de he adikia hemon) "Now if our unrighteousness;- of Jew and Gentile (of all men), verifies or points up our depravity, our unholiness, 1 Kings 8:46; Psalms 58:3; Romans 3:23.

2) "Commend the righteousness of God," (theou dikaiosune sunistesin) "Commends’ (the) righteousness of God;" or makes the righteousness of God to appear the more "commendable;" in condemning and judging sin, Romans 5:8; Romans 5:20-21.

3) "What shall we say?" (ti eroumen) "What shall we say," or what does it mean? Our admitted sins bear witness that God is holy and we need pardon, Isaiah 55:6-7.

4) "Is God unrighteous who taketh vengeance?" (me adikos ho theos ho epipheron ten orgen) "God (is) not unrighteous, the one inflicting wrath, (is he)? - the one visiting wrath upon the ungodly and wicked, is he? Psalms 7:11-13; Romans 1:18. If so, how could he (in righteousness) judge the World? Romans 2:16; Romans 12:19.

5) “0 speak as a man" (kata anthropon lego) "I talk or speak according to or after the manner of men;" This is orderly, consistent, or logical reasoning, isn’t it? Paul continued. While he spoke as a man he also spoke as an apostle, inspired in what he said, Romans 1:1; Romans 6:19; Galatians 3:15.

1) "God forbid," (me genoito) "May it not be so;" may none accuse God of being unrighteous in his condemnation and judgment of sin alike on Jews and Gentiles, individually and nationally, for their sins, Galatians 6:7-8.

2) "For then how shall God judge the World?" (epei pos krinei ho theos ton kosmon) "Otherwise, how will God judge the World?" If he be not righteous, how could he be impartial as a judge, see? God does and will do right in judgment, Genesis 18:25; Job 34:21-22; Acts 17:30-31; He will "judge the world in righteousness," by Jesus Christ; 1 Peter 4:5; Psalms 50:6; Psalms 75:7. There is no respect of person in salvation or judgment with God, Deuteronomy 10:17; Ephesians 6:9; Colossians 3:25; 1 Peter 1:7.

1) "For if the truth of God," (ei de he aletheia tou theou), "But if the truth of God," the veracity, trustworthiness, of his holiness, goodness, and even judgment for wrong, Romans 1:25; Romans 2:2; 1 Timothy 3:15; John 17:17.

2) "Hath more abounded," (eperisseusen) "has superabounded," or was enhanced, through Paul’s salvation and ministry, Acts 20:20-21; Acts 20:26-27; Acts 26:25; 1 Corinthians 9:22-27.

3) "Through my lie unto his glory," (en to emo pseusmati eis ten doksan auton) "In my lie (lying) to his glory," thru my unfaithfulness, or my sin (as the Jews, my people say), by my turning from the deeds of Judaism to the glory of God.

4) "Why yet am I also judged as a sinner?" (ti eti kago hos hamartolos krinomai?) "Why am I also still judged as a mark-missing-sinner?" Why am I condemned by men, by the Jews, especially, simply because he turned from the forms and ceremonies and deeds of Judaism to Jesus Christ, Acts 26:15-23; Philippians 3:2-14; Galatians 6:14. Judgment by one’s fellowman, apart from the truth of God, is never to frustrate one from following truth. 1 Corinthians 4:3; 1 Corinthians 10:29. Paul’s conversion and change of life had gravely indicted Judaism as a form of hypocrisy, but it (his salvation and changed life by the simplicity of the gospel) had infuriated the truth rejecting Jews, Romans 9:1-2; Romans 10:1-4.

OUR JUDGE OR ADVOCATE, WHICH?

When he was a young man, Judge Warren Candler practiced law. One of his clients was charged with murder. The young lawyer went all out in his effort to clear his client of the charge. There were some extenuating circumstances, and the lawyer made the most of them in his plea before the jury. Too, there were present in the court the aged father and mother of the man charged with murder. The young lawyer wrought greatly on the sympathies and emotions of the jury by frequent references to the God-fearing parents. In due course the jury retired for deliberation. After reaching a verdict, they returned to the jury box. Their verdict read, "We find the defendant not guilty!" The young lawyer, himself a Christian, had a serious talk with his cleared client. He warned him to steer clear of evil ways, and trust God’s power to keep him straight. Years passed. The man was again arraigned. Again the charge was murder. The lawyer who had defended him at his first trail was now the judge on the bench. At the conclusion of the trial the jury rendered its verdict: "Guilty!" Ordering the condemned man to stand for sentencing Judge Candler said, "At your first trial I was your lawyer, your advocate. Today I am your judge. The verdict of the jury makes it mandatory for me to sentence you to be hanged by the neck until you are dead. May God be merciful to your soul!"

Oh, ye unsaved rejecters of Christ, accept Him now. He who may now be your Advocate will later be your Judge?

--Told by Dr. T. W. Callaway

1) "And not rather, as we be slanderously reported," (Kai me kathos Blasphemoumetha) "And not as we are blasphemed," spoken against in a derogatory, or degrading manner; Similar slanderous charges are made by purveyors of Apostasy today against those who teach that eternal life is a present fact, not a temporary farce, to every believer; John 3:16; John 3:18; John 5:24; 1 John 5:13.

2) "And as some affirm that we say," (kai kathos phasin tines hemas legein) "And as some say that we say," purport to quote or "coat us," or pervert what we say -­falsely, purporting that we say, or accuse us of saying, advocating; Romans 6:1-2; Romans 6:12; Romans 6:15.

3) "Let us do evil," (hoti poiesomen ta koka) "Let us do evil things," things of base moral and ethical nature; --in this his accusers lied and slandered him and believers regarding salvation, eternal life, and ignored the fact God chastens his children for their sins –Hebrews 12:5-11.

4) "That good may come?" (hina elthe ta agatha) "In order that out of the evil, (base things) good things may come;" or the more sin we commit the more grace we will receive. Paul did not advocate or encourage the saved to practice sinning more and more. He simply affirmed that God’s grace was able to impart eternal life to every believer and keep him saved, Romans 4:3-8; Romans 5:20; Romans 6:23.

5) "Whose damnation is just," (hon to krima endikon estin) "Of whom the condemnation or judgment (now treasured up against them as liars) is just;- Malicious slanderers, false accusers, and liars about religious matters shall be as harshly judged as liars in other matters of life –Psalms 31:13-14; Proverbs 10:18; Righteousness and eternal life are received as gifts from God, by faith in Jesus Christ, and not by the deeds of the law of Moses, or forms, ceremonies, and deeds of religious service, Ephesians 2:8-10; Galatians 3:26; Romans 10:9-10; Romans 10:13; Matthew 7:22-23.

FINAL VERDICT OF SIN --WHOLE WORLD GUILTY

1 ) "What then?" (ti oun) "What therefore?" If the Jews who had natural and national advantage until they forfeited it because of their sins, is it possible the Gentiles are now better off than they?

2) "Are we better than they?" (proechometha) "Do we (not) excel?" "Are we not above the Gentiles in goodness and acceptance with God, because of the Law and who we are," the Jews were asking, despising Paul and others, Matthew 23:2; Luke 18:9.

3) "No, in no wise," (ou pantas) "Not at all," not in any manner, not in the least. The Jews had been guilty of every breach of Divine law that Gentiles and heathen had broken --so that all needed pardon and redemption; 1 Kings 8:46; Jeremiah 17:9; Galatians 3:22.

4) "For we have before proved," (prosetiasametha gar) "For we previously accused or charged with guilt or wrong," Romans 1:1 to Romans 2:29. So that all are "without excuse," Romans 1:18; Romans 2:1; Romans 7:14.

5) "Both Jews and Gentiles," (loudaious te Kai Hellenas) "Both Jews and Gentiles (Hellenecians)," Romans 1:14-16. The universality of sin is charged and evidenced in Romans 3:9-20.

6) "That they are all under sin," (pantas huph’ hamartian einai) "All to be or to exist under (guilt of) sin;" all therefore need to be saved, the very premise and occasion for our Lord’s coming into the world; Luke 19:10; John 3:16-17; John 1:11-12; John 10:27-29; Romans 3:23.

1 ) "As it is written," (kathos gegraptai) "Just as it has been written," or recorded. This gives sanction to the inspiration, value, and trustworthiness of the Scriptures, "which can not be broken," John 10:35.

2) "There is none righteous," (hoti ouk estin dikaios) "That there is (exists) not a righteous man (person);" from Adam’s fall to Paul’s day, Genesis 6:5; 1 Kings 8:46; Psalms 14:1-3; Ecclesiastes 7:20. "There is not a just man upon the earth that doeth good and sinneth not."

3) "No, not one," (oude eis) "Not even one;" This includes all in the unrighteous category of humanity, and excludes none, Psalms 51:1-3.

1) "There is none that understandeth," (ouk estin ho sunion) "There is not (even) the one understanding"; Their understanding is darkened, blinded by the God of this world, Psalms 10:4; Ephesians 4:18; 2 Corinthians 4:3-4. They, even the Jews, were said to be foolish, sottish, to have no understanding, no knowledge, Jeremiah 4:22.

2) "There is none that seeketh after God," (ouk estin ho ekzeton ton theon) "There is (exists) not (even) one seeking God," Psalms 53:1-2; Isaiah 53:6. "All we like sheep have gone astray." None by nature seeks God for his own good, his soul’s chief need, except God takes the initiative to seek and convict him as he did Adam and Eve in the garden, Genesis 3:8-11; Isaiah 9:13; Jeremiah 5:3; Isaiah 55:6-7; John 6:44; John 16:7-11.

1) "They are gone out of the way," (pantes Ekseklinan) "They are all turned away," The going out of the way," (of righteousness) is a fruit of their "being" out of righteousness by a sinful nature of natural birth, Psalms 51:5; Psalms 58:3; James 1:15; Ephesians 2:2-3; Isaiah 53:6.

2) "They are together become unprofitable," (hama echreothesan) "Together they became unprofitable," Jews and Gentiles as Paul considered the human race to be one or the other. All had a oneness (an affinity) of un profitableness, to God and to man, by natural birth, and moral and ethical practice of sin, Philemon 1:11; Ephesians 2:12.

3) "There is none that doeth good," (oulk estin ho poion chrestoteta) "There exists not (even) one actively doing kindness," for each had selfishly turned to his own way," Isaiah 53:6, "every man turned to his own way," "that which was right in his own eyes," became a law to himself, Judges 21:25.

4) "No, not one," (ouk estin heos enos) "Not (euen) so much as one;" There still is none born, lives, or dies with any goodness in his old nature, or any natural disposition to holiness, Psalms 14:1-3.

1) "Their throat is an open Sepulchre;" (taphos aneogmenos ho larngks auton) "A grave is their open throat," or like an open grave that gives forth evidence of putrefaction, Psalms 5:9; Our Lord likened hypocritical Pharisees to Whited Sepulchers, Matthew 23:27-29. The idea is one of uncleanness, especially moral uncleanness.

2) "With their tongues they have used deceit," (tais glossais auton edoliousan) "With their tongues they have acted deceitfully;" From the desperately deceitful heart, the mouth speaks, Jeremiah 17:9; Matthew 12:34; Luke 6:45; Psalms 10:7.

3) "The poison of asps is under their lips," (ios aspidon hupo ta cheile auton) "Poison (as) of asps is under their lips," or venom of a serpent is beneath their lips that cause sharp tongues, Psalms 140:3. They, Jew and Gentile, are by nature like the deaf adder that stoppeth her ear or will not heed the charmer --they stop their ear, are obstinately disobedient to the voice and call of God, Psalms 58:3-6.

In their rejection of Christ, he called the Jews a generation," progeny, or a genealogical offspring of serpents, vipers, or snake-hearted hypocrites, Matthew 23:7; Matthew 23:33; so did John the Baptist, Matthew 3:7.

1) "Whose mouth," (hon to stoma) "Of whom the mouth," the overflow and projection of what is in the heart, center of their affections, Matthew 12:34; gives off cursing and blessing even in the saved, James 3:10.

2) "Is full of cursing and bitterness," (apas kai pikrias gemei) "is full of cursing and bitterness," or cursing, deceit, fraud, censorious, uncharitable, reproachful, sarcastic things, Psalms 10:7; Psalms 109:17-18; mischief and vanity are in all his conversations, Proverbs 29:24.

1) "Their feet are swift," (okseis hoi podes auton) "The feet of them all (are) swift or hasty," eager; of such, the way or pattern of conduct of sinners, Solomon warned, Proverbs 1:16.

2) "To shed blood," (ekcheiai haima) "To shed blood;" They were evil in deed and practice because they were wicked in heart, Jeremiah 17:9; Isaiah 59:3-7. Their feet are here said to "run" to evil and hasty, impulsive to shed innocent blood. They were all rebels against any Divine standard of morals and ethics, at enmity with their Creator, Romans 8:7.

1) "Destruction and misery," (suntrimma kai talaiporia) "Ruin and (joined with) misery;- They are in harmony, symphony, or on the wave-length of misery and ruin, self destructing forces, of heart and mind; They are great and shall cause the wicked to howl in judgment, Ecclesiastes 8:6; James 5:1.

2) "Are in their ways," (en tais hodois auton) "Are in their (road or path) of conduct or travel thru life" The "way of the transgressor is hard," Proverbs 13:15; Isaiah 1:28; In the ways of their transgression, moral lawlessness, they shall come to judgment, Ecclesiastes 12:13-14.

1) "And the way of peace," (kai hodon eirenes) "And a way (road) of peace," a path of peace, with God or man, Isaiah 48:22; Isaiah 59:8. Yet Christ came to bring, to give, and to bequeath soul-peace to those who trust in Him; Luke 2:14 angels announced it; John 14:27; John 16:33.

2) "Have they not known," (ouk egnosan) "They do not know;" They have not considered, approved, or practiced. There is or exists no peace of mind, heart, or soul with the wicked, the unsaved, Isaiah 57:20-21.

Like the unsettled, unstable, shifting waves and murky seawaters that are never still or calm is the soul of every responsible unsaved person. God’s children have peace with God and are to walk in peace before men, Romans 5:11; 2 Corinthians 13:11.

1) "There is no fear of God," (ouk estin phobos theou) "There is (exists) not a fear of God," in Jew or Gentile, except it be brought by the initiative of God’s Word and Spirit, in the realm of his mercy, though the fear of God is the beginning (genesis) of true wisdom and knowledge, Proverbs 1:7; Proverbs 1:26; Proverbs 1:29; Malachi 1:6; Judges 1:12.

2) "Before their eyes," (apenanti ton aphthalmon auton) "Before their (sights) eyes," Psalms 36:1; Psalms 55:19, they "feared not God, as the final judge, though commanded to do so, Ecclesiastes 12:13-14; Malachi 3:5; Luke 18:4.

1) "Now we know that what things soever the law saith," (oidamen de hoti hosa ho nomos legei) "But we know, perceive, or comprehend, that whatever things the law says;" This alludes not only to the Pentateuch but also the entire Old Testament addressed specifically to Israel, custodians of God’s program of worship and service under the Law of Moses, Mark 7:1-9; John 8:31-45.

2) "It saith to them who are under the law," (tois en to nomo lalei) "To those in the jurisdiction (under) the law it speaks;" The Jews were always ready to charge that the Gentiles were all sinners, but they were not willing, as a people to confess that they too were sinners by nature and by practice, John 5:45-46; John 7:19-24.

3) "That every mouth may be stopped," (hina pan stoma prage) "In order that (that is for the purpose that) every mouth may be stopped," indicted of and admit sin-guilt before an Holy God, else none could ever be saved, Luke 13:3-5; those to whom the Law was given could not in integrity disregard it, Romans 2:1.

4) "And all the world may become guilty before God," (kai hupo dikos genetai pas ho kosmos to theo) "And (that) all the world may be (become) guilty (under judgment) to God," or recognize their guilt, as if standing before the judgment of God, before it is too late. Tho the Pharisees looked on the Gentiles only as endangered sinners, Paul’s contention was that Jews were endangered sinners also. To be "guilty before God," is to be liable, in danger of the judgment of God, as all are, Romans 3:23; Romans 6:23; Acts 17:30-31; Isaiah 55:6-7.

1) "Therefore by the deeds of the law," (dioti eks ergon nomou) "Because by (the) works (deeds), and (rituals) of (the) law;" the ceremonies and rites of the Law of Moses, or works done in obedience to any law," Romans 3:28. Men are saved, justified, acquitted from the penalty of sin-guilt by faith in Christ, apart from the flesh works or deeds of law, any law, even of Christ, Romans 3:31; Romans 4:1-5.

2) "There shall no flesh be justified," (ou dikaiothesetai pasa sarks) "Not all or no flesh will be justified;" Acts 13:38-39; as Abraham’s faith, not works of the flesh, were grounds for his justification or pardon before God, so is it for every man, Romans 4:16; John 3:18; Luke 18:14.

3) "In his sight," (enopion auton) "Before or (in presence of) him," and he is the one before whom all flesh must appear for judgment. Man’s natural desire is to scale (to climb) heaven’s wall, to get inside by his own works. But he must bow, stoop, to enter, Ecclesiastes 7:20; John 10:1; Ephesians 2:8-9; Titus 3:5.

4) "For by the law," (dia gar nomou) "For through law," through media or the means of law, which sets forth positively and negatively principles of right and wrong, declaring what one should do and not do.

5) "Is the knowledge of sin," (epignosis hamartias) "Is (exists) a full knowledge, comprehension, or recognition, or disclosure of sin," of missing the mark or requirement of holiness, Galatians 3:19-25; James 2:10.

JUSTIFICATION DEFINED

1) "But now," (nuni de) "But now and hereafter," without end or cessation, with continuity forever; The Gk. term "nuni" translated "now" means with continuing continuity.

2) "The righteousness of God," (dikaiosune theou) "A righteousness of God," of God source, kind, quality, or standard; Romans 4:6; Romans 4:11; Romans 4:13; Romans 4:22-25; 2 Corinthians 5:21.

3) "Without the law," (choris nomou) "Without or apart from (the) law," apart from deeds of the law "law righteousness," where those who do or conform to the deeds standards shall live by them, physically, Romans 10:5; Galatians 3:12.

4) "Is manifested," (pephanerotai) "has been manifested," or "made to appear, or shine out clearly; “This righteousness is said to be of God, "by faith," not by baptism, Church membership, or observing the Lord’s Supper, Philippians 3:9; Romans 9:20-21; 1 Timothy 3:16.

5) "Being witnessed by the law and the prophets," (marturoumeme hupo tou nomou kaiton propheton) "Being (existing) already witnessed or certified by the law and the prophets;" Luke 24:44-45; Acts 10:43; even Moses prophesied of it, Deuteronomy 18:15; Deuteronomy 18:18-19; Isaiah 53:1-6.

1) "Even the righteousness of God," (dikaiosune de theou) "Even righteousness of God," imputed or accounted to the ledger-need of every sinner who accepts or receives Jesus Christ by faith, Romans 4:5-6.

2) "Which is by faith of Jesus Christ," (dia pisteos desou Christou) "Through faith of (in) Jesus Christ," One believes (eis) into this righteousness, Romans 10:10. One is never said to be baptized into God’s righteousness. The gift of faith the sinner places in Christ brings God’s righteousness to him, Ephesians 2:8-9; John 1:11; John 12:1

3) "Unto all and upon all them that believe," (eis pantas tous pisteuontos) "Unto all those believing," or who believe; This offer of the righteousness of God by faith in Jesus Christ is extended to and resting upon every responsible person to receive or reject it, John 1:11-12.

4) "For there is no difference," (ou gar estin diastole) "For no difference exists;" There is no distinction between men, as regards the need of God’s righteousness imputed to them all to lift their sin-quarantine from entering heaven, Revelation 21:27. Just as all need all are offered His righteousness, through faith in Christ, 2 Corinthians 5:21; Romans 10:3-4; Romans 10:12.

1) "For all have sinned," (pantes gar hemarton) "Because all sinned (have sinned);" This is an inspired, accurate, historical fact, sustained by human experiences, testimonies, and the Holy Scriptures. Deeds of sin are fruits of an innate, inborn, inherent sin nature. Psalms 51:5; Psalms 58:3; James 1:15; 1 Kings 8:46; Ecclesiastes 7:20; Isaiah 53:1.

2) "And come short," (kai husterountai) "And come short;" Life’s deed-ledger has an heavy sin balance, sin debit, against every person --the sin debt is against God and debars each unpardoned person any Divine approved, praise, or approbation from God. All sinners have made a failing grade, in God’s test of holiness, without which none can see him, Romans 11:32; Galatians 3:22; Hebrews 10:14; Revelation 21:27.

3) "Of the glory of God," (tes dokes tou theou) "Of the glory or glory-presence of God;- none can see or enter heaven except or unless he is born again, receives pardon from sin, and a new nature through repentance to God and trust in Jesus Christ, John 3:3; John 3:5-6; Luke 13:3; Luke 13:5; Romans 5:1-2.

1) "Being justified freely," (dikaioumenoi dorean) "Being justified freely," that is existing in a justified state or condition, a present experience and condition; Justification is a legal term that involves a pardon from consequences of wrongs or sins with which one is charged and a restoration to favor of the law or lawgivers, Isaiah 5:6-7.

2) "By his grace," (te autou chariti) "By the means, instrument, media, or agency of his grace;" This justification exists by his grace, not by works, Romans 11:6; Ephesians 2:8-9. Grace is the unmerited favor and good will of God to sinful men, Titus 3:5; Titus 3:7.

3) "Through the redemption," (dia tes apolutroseos) "Through redemption (purchase from the slave-market)," or deliverance of a captive by payment of a ransom, Matthew 20:28; Hebrews 9:12; 1 Peter 1:18-19; 1 Corinthians 6:20; 1 Corinthians 7:23.

4) "That is in Christ Jesus," (tes en Christo lesou) "Which exists in Jesus Christ," We have "redemption thru his blood," Ephesians 1:7; Galatians 3:13; Revelation 5:9. This redemption is said to be "by his blood."

1) "Whom God hath set forth," (hon proetheto ho te hos) "Whom God has set forward;" In His purpose and promise of the Redeemer, Isaiah 7:14; Isaiah 9:6; John 3:16-17.

2) "To be a propitiation," (hilasterion) "As or to be a propitiation," a covering an eelemosenary offering, a charitable gift offering, Isaiah 53:10-12; 2 Corinthians 5:21.

3) "Through faith in his blood," (dia pisteos en to autou haimati) "Through faith in (by) his blood;" This method of blood redemption was set forth in the Passover and sacrifices of the Old Testament and declared in the New Testament; Note the sin covering is to be thru faith (not thru baptism, church membership, etc.) Acts 10:43; Acts 13:38-39; Ephesians 1:7; Colossians 1:20.

4) "To declare his righteousness," (eis endeiksin dikaiosunes autou) "A demonstration or showing forth of his righteousness," when he "bare our sins in his body," 1 Peter 2:24.

5) "For the remission of sins that are past," (dia ten paresin ton progegonoton hamartematon) "Because of sins having previously occurred or passed by," as a payment adequate for the sins of men past, as well as present, and future, Isaiah 53:1-6; Isaiah 53:11.

6) "Through the forbearance of God," (en te anoche tou theou) "In the forbearance of God;" Acts 17:30; Romans 2:4-6.

1) "To declare, I say, at this time," (pros ten endeiksin en to nun Kairo) "For the purpose of showing forth in the present and continually coming age," to declare by the word and by the way the Christian walks and talks that God and His Son are Holy and Righteous, Matthew 5:13-15; John 8:12; Ephesians 5:16-18.

2) "His righteousness," (tes dikaiosunes autou) "His righteousness;" By obeying and following Jesus, the holiness of God and His Son are vindicated in his children, Matthew 6:33; Mark 8:36-37; John 14:15; John 15:14.

3) "That he might be just," (eis to eninai auton dikaion) "That he should be (exist as) just;" or appear as He is-just, righteous, and holy; He died as the "just one for the unjust," 1 Peter 3:18.

4) "And the justifier of him which believeth in Jesus," (kai dikaiounta ton ek pisteos lesou) "And justifying the one who trusts in Jesus," or who places the gift of the faith of Jesus in him. Romans 5:1; Romans 5:9; Galatians 2:16-17. Believers, the justified, the redeemed should live or walk so that the righteousness of God might be seen in them, Ephesians 5:15-20.

1) "Where is boasting then?" (pou oun he kauchesis) "Where therefore is a basis (for) boasting?" Since the righteousness of God has been set forth through the gift of His Son, thru whose blood all men have pardon, of sins and redemption available.

2) "It is excluded," (eksekeisthe) "it was shut or closed b-u-t-," -Since Justification, redemption, and God’s imputed righteousness to Sinners thru faith in Jesus Christ is available to all, none can boast in good works and morality, as an entrance right to heaven.

3) "By what law?" (dia poiou nomou;) "Through what law?" was it shut out or closed? or by what means, method, agency, or declared principle is boasting excluded in obtaining and declaring the righteousness of God? Psalms 10:3; Proverbs 25:14.

4) "Of works," (ton ergon) "(by means of the law) of works?" -- not of works lest any should boast, Romans 11:6; Ephesians 2:8-9.

5) "Nay; but the law of faith," (ouchi, alla dia nomou pisteos) "Not all, but through (the) law of faith;" John 6:27-29; John 6:35; John 6:39; John 8:24; Acts 16:31; Romans 1:16; Romans 10:9-10; Romans 10:12. The term "law of faith" means, the method, plan, or means of faith or belief by which one: -

a) Receives a pure heart, Acts 15:9.

b) Is justified before God, Acts 13:38-39.

c) Is saved, Acts 16:31; Ephesians 2:8-9.

d) Is a child of God, Galatians 3:26.

e) Has peace with God, Romans 5:1.

1) "Therefore we conclude," (logizometha gar) "For we reckon, conclude, calculate;" this is a certain, definite, reasoned conclusion that Paul affirmed for himself as the true position to be held by all the redeemed or justified, including the church at Rome to whom the book is addressed.

2) "That a man is justified by faith," (dikaiousthai pistei Anthropon) "A’ man to be justified by faith," by means, instrument, or (the) agency of faith. Faith must not be interpreted as a work of law. This faith in Jesus Christ is a renunciation of good works or deeds of any law as a means of being justified or made righteous before God, whether Jew or Gentile, Romans 3:31; Romans 5:11; Acts 13:39; Galatians 2:16.

3) "Without the deeds of the law," (choris ergon nomou) "Without (or apart from) the works, deeds, or rituals and rites of the Law," either the law of Moses or any other religious or civil law. For the righteousness of God is imputed to the believer thru faith in Jesus Christ, not thru any work or works, Ephesians 2:8-10; Romans 4:4-5; Romans 11:6; Titus 3:5.

JUSTIFICATION MEETS A UNIVERSAL NEED

1) "Is he the God of the Jews only?" (e cloudaion ho theos enonon) "Is he (or does he exist as) the God of Jews only?" The implied answer is surely not --He is the God, Creator and sustainer of all men who desires that no person perish but that all come to repentance, Acts 17:24-31; 1 Peter 3:9; Romans 10:12-13; Galatians 3:8; Galatians 3:28.

2) "Is he not also of the Gentiles?" (ouchi kai ethnon); "Does he not also exist as the God of nations, races, heathens, or Gentiles?" The Jews did not hold exclusive ownership over God, nor could they claim that he loved, them only, John 3:16-17; John 6:37; Matthew 11:28; To them was Paul called to preach the Gospel, Acts 9:15; Acts 26:15-18; Ephesians 3:8-9.

3) "Yes, of the Gentiles also," (vai kai ethnon) "Yes, he does exist also (as) the God of (all) nations," of the Gentiles, heathen, and all races and peoples. The fact that God called Paul and specifically sent him to preach salvation to the Gentiles, and that he appeared to Peter and directed him to go to the home of Cornelius, the Gentile, and preach salvation to him and his household, is adequate and incontestable evidence that God is a God of Jews and Gentiles and that each has the identical need of, and provision for, and call to, that salvation, Acts 10:34-43; Romans 1:14-16.

1) "Seeing it is one God," (eiper eis ho theos) "Since there exists (is) the one God;" This is the foundation of the Christian faith, Hebrews 11:6; 1 Corinthians 8:6; Acts 17:24-25; Ephesians 4:6.

2) "Which shall justify the circumcision by faith," (hos dikaosei peritomen ek pisteos) "Who will justify circumcision (ones) by (out of) faith;- Paul insisted that justification before God is to be conceived as being received in precisely the same way by both Jews and Gentiles, as Peter contended after his vision, and before the Jerusalem council, Acts 15:7-11; Acts 13:38-39; Acts 13:46.

3) "And uncircumcision through faith," (kai akrobustian dia tes pisteos) "And uncircumcision (ones) through the faith;" Abraham heard and believed the Gospel first as a Gentile, an heathen, while yet uncircumcised, and before Moses Law was given; He was saved then and became a pattern to all who should be saved thereafter, whether Jew or Gentile, circumcised or uncircumcised, Romans 4:1-6; Galatians 3:8-9; Galatians 3:11.

1) "Do we then make void the law," (nomon ou katargoumen) "Do we therefore destroy, invalidate, or make law void?" or do we make void, invalidate, or reject "the principle of right and wrong," which is eternal law of God? Is our reasoning invalid? Do we abolish it? or annul the law?

2) "Through faith?" (dia tes pisteos); "Through means of the faith?" the body of Divine revelation regarding the means, manner, or method by which a sinner may become righteous, justified before God or Saved in preaching that it is by or through faith in the redeemer and his blood, Romans 3:24-25; Ephesians 1:7; Revelation 5:9.

3) "God forbid;" (me genoito) "May it not be, or exist as true , or it is not true; Such a conclusion is in error. The Gospel of Jesus Christ does not weaken moral and ethical obligations for one to do right, but the doing of moral and ethical and religious right does not obtain or retain salvation for anyone; This is Paul’s concept, See. Ephesians 2:8-10.

4) "Yea, we establish the law " (alla nomon histanomen)"But (in direct contrast) we establish law," the divine principle of right and wrong. The saved live on an higher moral and ethical plane than unsaved and are morally obligated to do so out of gratitude to God for their salvation, not out of fear of losing it, Ephesians 2:10; John 14:15; John 15:14; Acts 1:8; Luke 6:38; 1 Corinthians 16:1; Hebrews 10:25. As our Lord came not to destroy the law, any law, but to fulfill moral obligations of law, so should his children fulfill every moral and ethical principle of right today, Matthew 5:17-18.