ONLY BY GRACE1

(Romans 3: 1-31)

As a review, in chapter one of this epistle, Paul exposes the human sinfulness beginning
with the Gentiles (non-Jews). In chapter two he confronted quickly the self-righteous Jews by
telling them that they are equally partakers of human depravity thus, confirming the universality
of human sinfulness. The final verdict is that both Jews and Gentiles are under God’s wrath due
to sin. But in chapter three Paul introduces the remedy to this universal predicament. He
discusses the failure of human attempts, particularly the Jewish attempts, in making right with
God and shows us the only way, the way of grace. In chapter three Paul also discusses the
effectiveness of Christ’s redemptive work on the cross in dealing with sin making faith alone as
the basis of God’s justification. This theme will continue in chapter four. To highlight the
subject of this third exposition let me cite a story from a newsletter of World Vision.

A Christian businessman died, and at the gate of heaven the Lord

Jesus asked him whether he should be allowed in. The businessman
said, “Yes, certainly.” The Lord Jesus asked, “Why?” The
businessman replied that he went to church every Sunday for 40
years; he never skipped church. Jesus said that he would give him one
point for that. “One point? How many points do I need?” he asked.
Jesus told him that he needed a hundred to get into heaven. So the
businessman replied, “How about this? I am a construction engineer,
entrepreneur and architect and I helped to build churches in 14
nations. That should count for something.” Jesus said that He would
give him another point. “Two points? How many do I need did you
say?” “One hundred points,” said the Lord. “Oh no,” the businessman
sighed, “the only way to get in there is by the grace of God!”
“Welcome,” said the Lord Jesus.2

My friends, as the story clearly illustrates, it is only by the grace of God that we can enter
His heavenly dwelling. No amount of good works, however lofty or philanthropic, can qualify
us into God’s eternal kingdom. Paul makes this subject clear in his Epistle to the Romans
chapter three. Let us pray…

1
Ptr. Jun Hernani. EXPO 3 (Romans 3:1-21) for Berean Fellowship. July 16, 2010. UCCP Davao City.
2
Dr.Isabelo F. Magalit, Choose for Yourself This Day (Manila: OMF Literature Inc., 2006), 45-46.
1
 In this third chapter we will discover the two principles of Paul regarding justification.
Take note that Paul introduces several theological words in Romans that we need to define to
better understand its usage like righteousness, sin, atonement and justification. As a starter, let’s
understand the word justification. According to Elwell’s Theological Dictionary the biblical
meaning of "justify" (Heb.- sadeq; Gk.- dikaioo) is to pronounce, accept, and treat as just, (i.e.,
not penally liable and entitled to all the privileges due to those who have kept the law). It is thus
a forensic (legal) term, denoting a judicial act of administering the law in this case, by declaring
a verdict of acquittal, and so excluding all possibility of condemnation. Justification thus settles
the legal status of the person justified.3 Therefore, if a person is justified he/she is acquitted and
will not face conviction. To be justified before God simply means to be made righteous in His
sight.
In the previous chapter (2: 5-16) Paul outlines to us his principle of justification:
(1) Judgment will be exact retribution/payback ("to every man according to his works," v.6).
(2) The standard will be God's law.
(3) The evidence will be "the secrets of men" (v.16);
(4) The Judge is God, a searcher of hearts.
(5) The appointed representative through whom God will judge the world in righteousness is
Jesus Christ.
(6) The time of judgment is in "the day of wrath and revelation of the righteous judgment of
God" (Acts 17:31; Rom. 2:16).4
In chapter three we will uncover the only escape to God’s righteous judgment which is
justification by faith. Now, the critical question to consider is this: how can we be justified
before God if both Jews and Gentiles are guilty? In answer to this question, Paul presents the
wrong and right solutions in this chapter we’re dealing with.
On the outset let it be made clear that this particular teaching/doctrine (Justification by
grace through faith) is not only theological but experiential knowledge for Paul. Before his
conversion, he was a zealous follower and defender of Judaism. In fact, Paul is considered as “a

3
“Justification” in Elwell’s Theological Dictionary from The Bible Library, CD-ROM.
4
Ibid.
2
Pharisee of Pharisees.” He was cream of the crop; one of the best in training and zeal among the
religious teachers of the law in his time. But when Paul met Christ on the road to Damascus
(Acts 9) he experienced conversion. Biblical scholars consider this conversion not as a
psychological release but as an expression of dissatisfaction with his life in Judaism. He felt
crushed by his sense of guiltiness before a just God and the burden of legalism which led to his
longing for love and authentic freedom which he found in Christ. This conversion experience
brought new understanding about how a person is made right before God.5 Since then Paul
firmly believes that salvation comes not as a merit to abiding the Law but only by grace through
faith in what Christ has done on the cross. And so, let’s find out the wrong and the right ways of
being justified before God as presented by Paul.
The wrong way: Justification by works, vv.1-20. We must read chapter three considering
the issue that Paul discussed in the previous chapter which is circumcision. He concluded in
chapter two that being a Jew outwardly and being circumcised physically don’t count in
meriting God’s righteousness. Genuine Jewishness and circumcision is inward and a matter of
the heart. Paul’s message is clear: justification by good works will not purchase salvation. Not
for the Jews, not for the gentiles. In chapter three Paul raised rhetorical questions as anticipation
to the possible objections of the Jewish recipients. Now that Paul has made plain that good
works cannot make one right with God, let’s consider possible reactions from his audience.
Romans chapter two begins, “What advantage, then, is there in being a Jew, or what value is
there in circumcision? Much in every way! First of all, they have been entrusted with the very
words of God.(vv.1-2) (a.) Objection One: The first in the series of objections refers to the
special position of the Jews having a special covenant with God. The argument goes like this: If
being a Jew is inward (2:29) and circumcision is circumcision of the heart what then is the
advantage of being born a Jew? The answer of Paul to this argument is in v.2: the chief
advantage is having the Law (Sacred Scriptures or divine promises) and its instructions. But the
major flaw that the Jews committed is that they made the law as the way to acquiring salvation.
Paul makes it plain that the Law is not the way to salvation but it points one to whom salvation

5
Gordon Zerbe. The New Testament: Introductory Lectures (Silliman University Divinity School: Dumaguete City, 2002-03,
unpublished), ch.6-5a.
3
can be found. In other words, the Law is a sign pointing to the Savior. It can guide like a
signpost but it cannot be the source of salvation. It gives direction but it is not the destination.
Let’s take note that the next objections anticipated by Paul seem to be an extreme
reaction from his Jewish audience: “Well, if good works cannot save us then let’s do bad
works!” (b) Objection Two: What if some did not have faith? Will their lack of faith nullify
God’s faithfulness? (v.3) In other words, will the unfaithfulness of the Jews affect God’s
faithfulness to them? The second objection is in response to Paul’s statement in the previous
chapter that the Jews will be treated equally by God as the Gentiles when they sin. Jews and
Gentiles alike who sin against God will receive condemnation. This teaching of Paul is against
the prevailing understanding of the Jews that they are God’s chosen nation and so they will be
spared from His condemnation. They believe that even if some are unfaithful God will be
faithful to His promises to their forefathers and spare them from judgment. Paul answers this
argument by stating that the Jews had the wrong assumption. Not at all! Let God be true, and
every man a liar. As it is written: “So that you may be proved right when you speak and prevail
when you judge.” This is an Old Testament quotation found in Psalm 51:4. Paul is simply
saying, “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)6 Paul highlights the principle that God remains
faithful in spite of the tendency of people to be unfaithful to Him.
(c) Objection Three: But if our unrighteousness brings out God’s righteousness more clearly,
what shall we say? That God is unjust in bringing his wrath on us?(v.5)The argument is this: If
God’s glory resulted from His being faithful in spite of humanity’s unfaithfulness; 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? "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?"7 Paul answers,
“Certainly not! If that were so, how could God judge the world?(v.6) Paul exclaims, “God
forbid!” If people are allowed to sin more without punishment because God will just forget

6
Barne’s Notes on the O.T. and N.T. in Theophilus, CD-ROM.
7
Ibid.
4
about those sins and thus bring Him more glory then it will be inconsistent to His being just.
God’s justice will naturally lead to judgment. All who sin are accountable to God who is the
righteous judge. Verse seven is the same argument with verse six, “If my falsehood enhances
God’s truthfulness and so increases his glory, why am I still condemned as a sinner?(v.7) To
halt this objections, Paul showed them the tendency if this argument is carried out, ‘Why not
say-as we are being slanderously reported as saying and as some claim that we say, “Let us do
evil that good may result?”(v.8) Paul is challenging these objections by saying, “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.” But this kind of principle of conduct is unimaginable and even offensive.
Would you promote God’s glory by promoting evil? Certainly not! Paul stops these objections
and affirms the universal principle that “evil is not to be done that good may come.”8 The series
of objections raised by Paul in rhetorical statements/questions (vv.1-8) tell us that human beings
have limitations and weaknesses. Verse one shows us the human tendency to brag about our
identity and accomplishments; verse three shows our inclination to unfaithfulness; verse four
our lying; verse five our unrighteousness; verse seven our falsehood; verse eight our
predisposition to doing evil. Therefore, Paul is saying that justification by works won’t work
because we are not good enough before the Righteous and Holy God. Verses 9-18, quotations
from the book of Psalms, Ecclesiastes and Isaiah, is a reiteration of the verdict in the previous
two chapters that both Jews and Gentiles are under sin. This is a declaration of universal human
depravity. The Jews have no advantage over the gentiles even if they have the Special
Revelation. Eugene Peterson in his translation, The Message, says, “We’re all in the same
sinking boat.” We are all under sin (v.9); There is no one who is righteous (v.10); No one who
seeks God (v.11); All have turned away, become worthless and doesn’t do good (v.12);
deceitful (v.13); always cursing and bitter (v.14); murderers (v.15); destructive and miserable
(v.16); troublemakers (v.17) and no fear of God (v.18). Does this not remind us of chapter one
verses 29 to 31?

They have become filled with every kind of wickedness, evil, greed
and depravity. They are full of envy, murder, strife, deceit and malice.
8
Ibid.
5
 They are gossips, slanderers, God-haters, insolent, arrogant and
boastful; they invent ways of doing evil; they disobey their parents;
they are senseless, faithless, heartless, ruthless.

My friends, all of this unimaginable evil is brought about by our human sinfulness. In
Paul’s words, “…Jews and Gentiles alike are all under sin.” (2:9) We may then ask, what is
sin? The answer goes back to the third chapter of Genesis when our first parents fell to sin by
eating the forbidden fruit. Adam and Eve’s sin is basically sin of unbelief, making God a liar,
and guilt for disobeying a positive command.9 Sin is alienation from our Creator, from our
neighbors and from ourselves. Sin destroys the original intent of God: perfect Creation. Sin
marred the image of God within us and corrupted our whole being. Sin banished us from
paradise. Sin brought judgment. Sin brought death. The gruesome reality of sin is confirmed by
the Law. Paul says, “Now we know that whatever the law says, it says to those who are under
the law, so that every mouth may be silenced and the whole world held accountable to God.
Therefore no one will be declared righteous in his sight by observing the law; rather, through
the law we become conscious of sin, (vv.19-20). This statement serves as a conclusion to the
whole argument (vv.1-18). In his commentary on these verses, Barnes’, a Biblical Scholar,
writes:

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.10

Friends, we are proven guilty. Humanity is doomed. But there is hope. A Filipino
Theologian remarks, “There is no way back. Not by our human effort. Only by grace - God’s

9
“Sin” in Easton’s Bible Dictionary from The Bible Library, CD-ROM.
10
Barne’s Notes on the O.T. and N.T. in Theophilus, CD-ROM.
6
unmerited favor, completely undeserved by us - simply because God is loving and
compassionate, forgiving and abounding in mercy.”11 This leads us to the second point.

The right way: justification by grace through faith, vv.21-31. Since human effort cannot
bring us back to our former state of perfection God, in His mercy and grace, set things right.

21
But now a righteousness from God apart from the law, has been
made known, to which the Law and the Prophets testify. 22This
righteousness from God comes through faith in Jesus Christ to all
who believe. There is no difference, 23for all have sinned and fall short
of the glory of God, 24and are justified freely by his grace through the
redemption that came by Christ Jesus. 25God presented him as a
sacrifice of atonement, through faith in his blood. He did this to
demonstrate his justice, because in his forbearance he had left the sins
committed beforehand unpunished – 26he did it to demonstrate his
justice at the present time, so as to be just and the one who justifies
those who have faith in Jesus. (Romans 3:21-26, NIV)

This passage is considered by theologians as the “central theological passage” since it

encapsulates the whole message of the Bible: God providing a way for human beings and the
whole creation to be restored in their former glory. The word righteousness in verses twenty
one and twenty two means justification. Here, Paul presents the process of justification. First,
justification or righteousness is not by works (v.21 ‘apart from the Law’); second, it is revealed
by God and; third, it is testified by the Law and the Prophets. (1) Not by works - since
obedience to any law cannot save a Jew or Gentile. This doesn’t mean that God abandoned the
Law because Jesus Christ came to fulfill it (Isa.42:21). (2) Revealed by God – In chapter one
Paul writes, ‘For in the gospel a righteousness from God is revealed, a righteousness that is by
faith from first to last, just as it is written: “The righteous will live by faith.”’(Rom.1:17, NIV)
(3) Testified by the Law and Prophets – according to Paul this is not something new but has
been already declared by the Jewish Sacred writings. The Law refers to the Torah or the first
five books attributed to Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The
Prophets refers to the rest of the Old Testament writings. The phrase “Law and Prophets” sums

11
Isabelo F. Magalit, Choose for Yourself This Day (Manila: OMF Literature Inc., 2006), 45.
7
up the Old Testament writings. The apostle was simply saying, “God’s process of justification
has been revealed long ago (it has been promised beforehand through his prophets in the Holy
Scriptures, 1:2).”

In verses twenty two to twenty four Paul presents the prerequisite of justification. 22This
righteousness from God comes through faith in Jesus Christ to all who believe. There is no
difference, 23for all have sinned and fall short of the glory of God, 24and are justified freely by
his grace through the redemption that came by Christ Jesus. The only prerequisite is faith in the
redemptive work of Jesus Christ on the cross. Faith is both mental assent (believing) and act of
the will (surrender). The Assembly’s Shorter Catechism defines it this way: "Faith in Jesus
Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is
offered to us in the gospel."12 Sola Fide or Faith alone in the redemptive work of Christ
because, Paul declares, “There is no difference, for all have sinned and fall short of the glory of
God.”(v.23) All have sinned - this fact has been established by Paul in the first three chapters.
To fall short of God’s glory is to be deficient of His approval. In Isaiah’s words, “Your good
works are like filthy rags.” What will happen to those who put their faith in the redemptive
work of Christ? Paul supplies the answer, “They are justified freely by His grace.” (v.24)
Friends, God’s salvation is freely given to us if we put our faith in what Jesus Christ did on the
cross. This is SOLA GRATIA, only by grace. But before we can think of abusing God’s gift of
salvation by grace, Paul presents the price of justification. 25God presented him as a sacrifice
of atonement, through faith in his blood. He did this to demonstrate his justice, because in his
forbearance he had left the sins committed beforehand unpunished – 26he did it to demonstrate
his justice at the present time, so as to be just and the one who justifies those who have faith in
Jesus. God’s justification by grace is free but it costs Him a lot. The price of justification is no
other than His only begotten Son. God did not send the archangel to redeem us from our sins,
God sent His dearest Son. One hymn aptly describes this act: “Amazing love how can it be that
thou my God shouldst die for me.”

12
“Faith” in Easton’s Bible Dictionary from Theophilus 3, CD-ROM.
8
 In verse twenty five Christ became God’s sacrifice of atonement. What is atonement?
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being
reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows
from the death of Christ.13 Friends, reconciliation with God requires a sacrifice. Imagine the Old
Testament Temple, hundreds of thousands of bulls, goats, lambs and doves are sacrificed as a
ransom or offering for the forgiveness of sins. Jewish Temple can be pictured as a slaughter
house! This is because sacrifice is God’s appointed mode in which acceptable worship was to
be offered to him by guilty man. In fact, the language and the idea of sacrifice pervade the
whole Bible. 14 The writer to the Hebrews provides the picture of the final ritual:

First he said, “Sacrifices and offerings, burnt offerings and sin

offerings you did not desire, nor were you pleased with them”
(although the law required them to be made). Then he said, “Here I
am, I have come to do your will.” He sets aside the first to establish
the second. And by that will, we have been made holy through the
sacrifice of the body of Jesus Christ once for all. (Hebrews 10:8-10)

Can you picture our church like a slaughter house? Friends, thanks to the final sacrificial,
our Lord Jesus Christ! By his death, the first requirement of the law has been set aside because
he established the second. The death of our Lord Jesus Christ was the final ransom to pay the
penalty of our sin thus providing us reconciliation before God. It is a double demonstration:
First, a demonstration of God’s justice; second, a demonstration of God’s grace. Christ’s
sacrificial death on the cross is the perfect demonstration of God’s justice and grace. Friends,
the penalty has been paid once for all, what we need to do is to put our faith on Christ
redemptive work on the cross so that we can be made right with God. This is justification by
grace through faith.

Chapter three ends with a series of questions which is actually a summary of Paul’s
doctrine of justification by grace:

13
“Atonement” in Easton’s Bible Dictionary (Revised) from Theophilus 3, CD-ROM.
14
“Sacrifice” in Easton’s Bible Dictionary (Revised).
9
 Where, then, is boasting? It is excluded. On what principle? On that
of observing the law? No, but on that of faith. For we maintain that a
man is justified by faith apart from observing the law. It God the God
of Jews only? Is he not the God of Gentiles too?Yes, of Gentiles too,
since there is only one God, who will justify the circumcised by faith
and the uncircumcised through that same faith. Do we, then, nullify
the law by this faith? Not at all! Rather, we uphold the law. (vv.27-31)

Friends, this is God’s plan of salvation. We have no ground for boasting because
righteousness does not come from obeying the law. It comes by grace through faith which puts
everyone on level ground whether Jew or Gentile. It is clear then, salvation is by grace through
faith. Ephesians 2:8-9 reiterates this principle: For it is by grace you have been saved, through
faith – and this not from yourselves, it is the gift of God – not by works, so that no one can
boast.

The reformation stands with this principle: Sola Gratia and Sola Fide (Grace alone and
Faith alone). 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.15

The final question for us is this: Have we personally experienced God’s saving grace?
Can we sing with English Hymn writer and Preacher, John Newton, “Amazing grace how sweet
the sound that saved a wretched like me?” Or do we still linger on with our good works,
penitence and antique rituals to merit God’s salvation? The message is clear: Salvation is free
but it’s not cheap. It costs the life of the Son of God to hung on the cross and carry the sin of the
whole world to provide the final atonement for you and for me.

Let me end with a confession of a prolific 21st Century writer: “I rejected the church for a
time because I found so little grace there. I returned because I found grace nowhere else.”16 Let
God’s grace be ever abounding in this church. Because salvation is ONLY BY GRACE! Amen.

15
Barnes’ Notes on the O.T. and N.T. in Theophilus 3, CD-ROM.
16
Philip Yancey, What’s So Amazing About Grace (Manila: OMF Literature, Inc., 1997), 16.
10