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6. By no means, etc. In checking this blasphemy he gives not a direct reply to the objection, but begins with expressing his abhorrence of it, lest the Christian religion should even appear to include absurdities so great. And this is more weighty than if he adopted a simple denial; for he implies, that this impious expression deserved to be regarded with horror, and not to be heard. He presently subjoins what may be called an indirect refutation; for he does not distinctly refute the calumny, but gives only this reply, — that the objection was absurd. Moreover, he takes an argument from an office which belongs to God, by which he proves it to be impossible, — God shall judge the world; he cannot then be unjust.

This argument is not derived, so to speak, from the mere power of God, but from his exercised power, which shines forth in the whole arrangement and order of his works; as though he said, — “It is God’s work to judge the world, that is, to rectify it by his own righteousness, and to reduce to the best order whatever there is in it out of order: he cannot then determine any thing unjustly.” And he seems to allude to a passage recorded by Moses, in Genesis 18:25, where it is said, that when Abraham prayed God not to deliver Sodom wholly to destruction, he spoke to this purpose, —

“It is not meet, that thou who art to judge the earth, shouldest destroy the just with the ungodly: for this is not thy work nor can it be done by thee.”

A similar declaration is found in Job 34:17, —

“Should he who hates judgment exercise power?”

For though there are found among men unjust judges, yet this happens, because they usurp authority contrary to law and right, or because they are inconsiderately raised to that eminence, or because they degenerate from themselves. But there is nothing of this kind with regard to God. Since, then, he is by nature judge, it must be that he is just, for he cannot deny himself. Paul then proves from what is impossible, that God is absurdly accused of unrighteousness; for to him peculiarly and naturally belongs the work of justly governing the world. And though what Paul teaches extends to the constant government of God, yet I allow that it has a special reference to the last judgment; for then only a real restoration of just order will take place. But if you wish for a direct refutation, by which profane things of this kind may be checked, take this, and say, “That it comes not through what unrighteousness is, that God’s righteousness becomes more illustrious, but that our wickedness is so surpassed by God’s goodness, that it is turned to serve an end different from that to which it tends.”

7. If indeed ⁹²⁹²     Or, “For if” — Si enim — εἰ γὰρ. The particle γὰρ here gives no reason, but is to be viewed as meaning then, or indeed, verily; see Luke 12:58; John 9:30; Acts 16:37; Philippians 2:27 Stuart renders it, still, and says, that it “points to a connection with verse. 5, and denotes a continuance of the same theme.” Macknight often renders it by further, besides, and no doubt rightly. — Ed. the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — “If by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God’s glory, should be punished as a sinner.” ⁹³⁹³     It is remarkable how the Apostle changes his words from the third verse to the end of this, while the same things are essentially meant. His style is throughout Hebraistic. Stuart makes these just remarks, “Αδικία is here [Romans 3:5] the generic appellation of sin, for which a specific name, ἀπιστία, was employed in Romans 3:3, and ψεῦσμα, in Romans 3:7. In like manner the δικαιοσύνη, in Romans 3:5, which is a generic appellation, is expressed by a specific one, πίστιν, in Romans 3:3, and by ἀλήθεια, in Romans 3:7. The idea is substantially the same, which is designated by these respectively corresponding appellations. Fidelity, uprightness, integrity, are designated by πίστιν, δικαιοσύνην, and ἀλήθεια; while ἀλήθεια, and ἀπιστία ἀδικία, designate unfaithfulness, want of uprightness and false dealing. All of these terms have more or less reference to the ברית, covenant or compact (so to speak) which existed between God and his ancient people.” — Ed.

8. And not, etc. This is an elliptical sentence, in which a word is to be understood. It will be complete, if you read it thus, — “and why is it not rather said, (as we are reproached, etc.) that we are to do evils, that good things may come?” But the Apostle deigns not to answer the slander; which yet we may check by the most solid reason. The pretense, indeed, is this, — “If God is by our iniquity glorified, and if nothing can be done by man in this life more befitting than to promote the glory of God, then let us sin to advance his glory!” Now the answer to this is evident, — “That evil cannot of itself produce anything but evil; and that God’s glory is through our sin illustrated, is not the work of man, but the work of God; who, as a wonderful worker, knows how to overcome our wickedness, and to convert it to another end, so as to turn it contrary to what we intend, to the promotion of his own glory.” God has prescribed to us the way, by which he would have himself to be glorified by us, even by true piety, which consists in obedience to his word. He who leaps over this boundary, strives not to honor God, but to dishonor him. That it turns out otherwise, is to be ascribed to the Providence of God, and not to the wickedness of man; through which it comes not, that the majesty of God is not injured, nay, wholly overthrown ⁹⁴⁹⁴     Grotius thinks, that in the beginning of this verse there is a transposition, and that ὅτι, after the parenthesis, ought to be construed before μὴ which precedes it, and that ὅτι is for cur, why, — as in Mark 9:11, and 28. The version would then be, “and why not, (as we are reproached, and as some declare that we say,) Let us do evil that good may come?” This is the rendering of Luther But Limborch and Stuart consider λεγωμεν to be understood after μὴ; and the latter takes μὴ not as a negative but an interrogative, “and shall we say,” etc.? Amidst these varieties, the main drift of the passage remains the same. — Ed.

(As we are reproached,) etc. Since Paul speaks so reverently of the secret judgments of God, it is a wonder that his enemies should have fallen into such wantonness as to calumniate him: but there has never been so much reverence and seriousness displayed by God’s servants as to be sufficient to check impure and virulent tongues. It is not then a new thing, that adversaries at this day load with so many false accusations, and render odious our doctrine, which we ourselves know to be the pure gospel of Christ, and all the angels, as well as the faithful, are our witnesses. Nothing can be imagined more monstrous than what we read here was laid to the charge of Paul, to the end, that his preaching might be rendered hateful to the inexperienced. Let us then bear this evil, when the ungodly abuse the truth which we preach by their calumnies: nor let us cease, on this account, constantly to defend the genuine confession of it, inasmuch as it has sufficient power to crush and to dissipate their falsehoods. Let us, at the same time, according to the Apostle’s example, oppose, as much as we can, all malicious subtilties, (technis — crafts, wiles,) that the base and the abandoned may not, without some check, speak evil of our Creator.

Whose judgment is just. Some take this in an active sense, as signifying that Paul so far assents to them, that what they objected was absurd, in order that the doctrine of the gospel might not be thought to be connected with such paradoxes: but I approve more of the passive meaning; for it would not have been suitable simply to express an approval of such a wickedness, which, on the contrary, deserved to be severely condemned; and this is what Paul seems to me to have done. And their perverseness was, on two accounts, to be condemned, — first, because this impiety had gained the assent of their minds; and secondly, because, in traducing the gospel, they dared to draw from it their calumny.

9. What then? He returns from his digression to his subject. For lest the Jews should object that they were deprived of their right, as he had mentioned those distinctions of honor, for which they thought themselves superior to the Gentiles, he now at length replies to the question — in what respect they excelled the Gentiles. And though his answer seems in appearance to militate against what he had said before, (for he now strips those of all dignity to whom he had attributed so much,) there is yet no discord; for those privileges in which he allowed them to be eminent, were separate from themselves, and dependent on God’s goodness, and not on their own merit: but here he makes inquiry as to their own worthiness, whether they could glory in any respect in themselves. Hence the two answers he gives so agree together, that the one follows from the other; for while he extols their privileges, by including them among the free benefits of God, he shows that they had nothing of their own. Hence, what he now answers might have been easily inferred; for since it was their chief superiority, that God’s oracles were deposited with them, and they had it not through their own merit, there was nothing left for them, on account of which they could glory before God. Now mark the holy contrivance (sanctum artificium) which he adopts; for when he ascribes pre-eminency to them, he speaks in the third person; but when he strips them of all things, he puts himself among them, that he might avoid giving offense.

For we have before brought a charge, etc. The Greek verb which Paul adopts, αἰτιάσθαι is properly a forensic term; and I have therefore preferred to render it, “We have brought a charge;” ⁹⁶⁹⁶     So do Grotius, Beza, and Stuart render the verb. Doddridge and Macknight have preserved our common version. “We have before charged,” Chalmers “Antea idoneis argumentis demonstravimus — we have before proved by sufficient arguments.” Schleusner It is charge rather than conviction that the verb imports, though the latter idea is also considered to be included. — Ed. for an accuser in an action is said to charge a crime, which he is prepared to substantiate by testimonies and other proofs. Now the Apostle had summoned all mankind universally before the tribunal of God, that he might include all under the same condemnation: and it is to no purpose for any one to object, and say that the Apostle here not only brings a charge, but more especially proves it; for a charge is not true except it depends on solid and strong evidences, according to what Cicero says, who, in a certain place, distinguishes between a charge and a slander. We must add, that to be under sin means that we are justly condemned as sinners before God, or that we are held under the curse which is due to sin; for as righteousness brings with it absolution, so sin is followed by condemnation.

10. As it is written, etc. He has hitherto used proofs or arguments to convince men of their iniquity; he now begins to reason from authority; and it is to Christians the strongest kind of proof, when authority is derived from the only true God. And hence let ecclesiastical teachers learn what their office is; for since Paul asserts here no truth but what he confirms by the sure testimony of Scripture, much less ought such a thing to be attempted by those, who have no other commission but to preach the gospel, which they have received through Paul and others.

There is none righteous, etc. The Apostle, who gives the meaning rather than the entire words, seems, in the first place, before he comes to particulars, to state generally the substance of what the Prophet declares to be in man, and that is — that none is righteous; ⁹⁸⁹⁸     Psalm 14:1. The Hebrew is, “There is none that doeth good;” and the Septuagint, “There is none doing kindness, (χρηστότητα), there is not even one, (ὀυκ ἔστιν ἕως ἑνός.)” So that the Apostle quotes the meaning, not the words.
   The eleventh verse (Romans 3:11) is from the same Psalm; the Hebrew, with which the Septuagint agree, except that there is the disjunctive ἢ between the participles, is the following, — “Whether there is any one who understands, who seeks after God.” — Ed. he afterwards particularly enumerates the effects or fruits of this unrighteousness.

11. The first effect is, that there is none that understands: and then this ignorance is immediately proved, for they seek not God; for empty is the man in whom there is not the knowledge of God, whatever other learning he may possess; yea, the sciences and the arts, which in themselves are good, are empty things, when they are without this groundwork.

12. It is added, ⁹⁹⁹⁹     This verse is literally the Septuagint, and as to meaning, a correct version of the Hebrew. “All have gone out of the way — πάντες ἐξέκλιναν” “is in Hebrew הכל סר, “the whole (or every one) has turned aside,” or revolted, or apostatized. Then, “they have become unprofitable” or useless, is נאלחו, “they are become putrid,” or Corrupted, like putrified fruit or meat, therefore useless, not fit for what they were designed — to serve God and to promote their own and the good of others. Idolatry was evidently this putrescence. — Ed. There is no one who doeth kindness By this we are to understand, that they had put off every feeling of humanity. For as the best bond of mutual concord among us is the knowledge of God, (as he is the common Father of all, he wonderfully unites us, and without him there is nothing but disunion,) so inhumanity commonly follows where there is ignorance of God, as every one, when he despises others, loves and seeks his own good.

13. It is further added, Their throat is an open grave; ¹⁰⁰¹⁰⁰     This is from Psalm 5:9, that is, the first part, and is literally the Septuagint, which correctly represents the Hebrew. The last clause is from Psalm 140:3, and is according to the Septuagint, and the Hebrew, too, except that “asps,” or adders, is in the singular number. Stuart gives the import of this figurative language different from Calvin: “As from the sepulchre,” he says, “issues forth an offensive and pestilential vapor; so from the mouths of slanderous persons issue noisome and pestilential words. Their words are like poison, they utter the poisonous breath of slander.” — Ed. that is, a gulf to swallow up men. It is more than if he had said, that they were devourers (ἀνθρωποφάγους — men-eaters;) for it is an intimation of extreme barbarity, when the throat is said to be so great a gulf, that it is sufficient to swallow down and devour men whole and entire. Their tongues are deceitful, and, the poison of asps is under their lips, import the same thing,

14. Then he says, that their mouth is full of cursing and bitterness ¹⁰¹¹⁰¹     Psalm 10:7. Paul corrects the order of the words as found in the Septuagint, and gives the Hebrew more exactly, but retains the word “bitterness,” by which the Septuagint have rendered מרמות, which means deceit, or rather, mischievous deceit. Some think that it ought to be מררות, “bitterness;” but there is no copy in its favor. — Ed. — a vice of an opposite character to the former; but the meaning is, that they are in every way full of wickedness; for if they speak fair, they deceive and blend poison with their flatteries; but if they draw forth what they have in their hearts, bitterness and cursing stream out.

16. Very striking is the sentence that is added from Isaiah, Ruin and misery are in all their ways; ¹⁰²¹⁰²     Romans 3:15, 16, and 17 are taken from Isaiah 59:7, 8. Both the Hebrew and the Septuagint are alike, but Paul has abbreviated them, and changed two words in the Greek version, having put οξει᾿ for ταχινοι, and ἔγνωσαν for ὀίδασι, and has followed that version in leaving out “innocent” before “blood.” — Ed. for it is a representation of ferociousness above measure barbarous, which produces solitude and waste by destroying every thing wherever it prevails: it is the same as the description which Pliny gives of Domitian.