Exegetical and Hermeneutical Commentary of Romans 3:27

Where [is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

27. boasting ] Lit. the boasting; i.e. probably “the boasting of the Jew in his pride of privilege.” This reference is supported by the next three verses, especially if “for” is read in Rom 3:28 (q.v.).

It is excluded ] Lit. It was excluded, by the “declaration” made in the Redeemer’s death.

the law of faith ] The word “law,” in Greek as in English, is elastic in its reference. In English it is freely used for two almost opposite conceptions, a moral law and a law of nature; of which the first is a precept of duty priori, the second a statement of observed facts posteriori. Here the word, connected with faith, evidently means not a moral code but a rule of procedure; the Divine institute that justification is reached only by faith.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Rom 3:27-30

Where is boasting then?

It is excluded.

Boastfulness–Jewish and Christian

I. Boastfulness was a Jewish national characteristic of a peculiar species, for it took the form of religious conceit.

1. They could not boast of being rich or strong; but when their fortunes were at the lowest they had one source of national pride left to them to buoy up their self-importance. In being the selected favourites of heaven, they found a consolation so flattering, that they looked down upon their conquerors as outcast aliens from God. Now, there was just sufficient foundation for this pride to make it very excusable in them, although in the case of many it took a shape which proved fatal to religious life.

2. Having reached the natural termination of his own argument, namely, that God, through the sacrifice of Jesus Christ, is able to justify all who trust in Him, Paul suddenly halts, as though he were looking for something that had vanished, and abruptly asks, Where, then, is the boasting of the Jews? Answer–There is no more room left for it. But what shuts it out? Not the law of works, which is understood to prescribe obedience as a means of reward; for if a man earned reward, then, of course, he has some ground for boasting. No; boasting is really excluded only under the new and better way of being just before God. That new principle of acceptance with God cuts self-righteousness down to the roots as nothing else does. That leaves him a debtor to sovereign grace alone.

II. This vicious boastfulness is not a thing essentially Jewish. At bottom, it is the child of human pride. No man likes to own that he has literally not an inch of ground to stand on before the judgment seat of God, nor a scruples weight of merit to plead there. There is nothing a man dislikes more than that. However ragged our righteousness may be, or however filthy, we cannot let it go to stand in utter shame, unscreened to the light, or defenceless before the judgment that we have deserved. Can we not? Then there is no salvation for us. Salvation is for men who trust in Gods way of finding mercy, and that principle shuts boasting out. Alone, naked, excuseless, condemned, a sinner simply you must feel and confess yourself to be.

III. This self-justifying boastfulness feeds upon every point of advantage which is supposed to lift one sinner a little above his fellow sinner. It lives by making invidious comparisons. There are diversities among men in the degree of their moral depravity, and Gods providence gives to some an immense advantage over others in respect of religious privilege. But when God singles out one race from other races, or one class in society before another class, or one individual from among others, for exceptional religious advantages, He certainly does not mean to puff up the favoured one with spiritual conceit. It is nothing but the abnormal working of mans own evil nature that perverts what God thus meant for a blessing. Therefore we can afford to throw no stones at ancient Israel. Do we Christians never boast of being far above the benighted Jew or heathen? Your Israelite long ago conceived himself safe for eternity, because he had been duly circumcised and observed the festivals. Does your Christian never build any hope of heaven upon his good churchmanship or his unchallenged Christian profession? The Jews toiled hard to deserve paradise by a great zeal for orthodoxy, and by leading a scrupulous life. Does no one ever hear of any Christian doing the like? For you, as well as the Jew, it is fatally easy to miss the humble road that leads to life through a lowly trust in Christ. For you, too, it is perilously easy to build your religious confidence upon a righteousness of your own.

IV. Against this assumption see what mighty engines Paul brings to bear.

1. The argument is one to this effect.

If I am wrong in saying that every man is to be justified apart from the law–and if you are right in thinking that the observance of Mosaic rites is the ground of your acceptance, then in that case God is only the God of the Jews, since it is only to Jews that He has given this Mosaic law. But is not this dead against the very prime point of your confession as against polytheism, that there is one living true God of all men alike? The foundation of this reasoning lies in monotheism, the doctrine of the unity of God, and His Common relation to all. The cleft which cuts the human race into Jews and Gentiles cuts far down; but it cannot cut so far as the fundamental question of the sinners acceptance with his Maker. How shall man have peace with God? is a problem which can only have one answer–not two. The same one God, just and merciful to all His children, must justly justify every sinner in the same way.

2. But the levelling argument of the apostle is good for more than Jews. Just look at our own position in the light of this argument. We are privileged men–as Christians, as Englishmen, as the children of devout parents who saw to our being early baptized in the faith and nurture of the saints. Shall we then rest with boastful confidence in this, and deem that the gate of life is less straight for us than for idolaters or outcasts? Is not that to repeat the blunder of the Jew, to postulate, as it were, a two-faced God?–one God who apportions to ignorant and wicked people their own share of grace, as a thing that they have no claim on, out of pure regard to the work of Jesus Christ, but who receives respectable Christian people on another and easier footing altogether. I have no fear that any of you will say such things. But what I fear is that some of you may gradually harbour a self-righteous confidence in your position and character, which would substantially mean the same thing. Against such a self-confident temper, therefore, I fight with the weapon of St. Paul. God has not two ways of saving men. (J. Oswald Dykes, D. D.)

Boasting excluded

1. The term law may mean more than an authoritative rule; it may signify the method of succession by which one event follows another; and it is thus that we speak of a law of nature, or of mind. Both the law of works and the law of faith may be understood here in this latter sense. The one is that by which a mans justification follows upon his having performed the works; the other is that by which a mans justification follows upon his faith–just as the law of gravitation is that upon which everybody above the surface of the earth, when its support is taken away, will fall toward its centre.

2. Now the aim of the apostle is to prove that by the law of works none is justified, and I want you to notice how those who dislike the utter excluding of works endeavour to evade this.

I. They hold that the affirmation of Paul is of the ceremonial and not of the moral law. They are willing enough to discard obedience to the former, but not to the latter. All rites, be they Jewish or Christian, have a greatly inferior place in their estimation to the virtues of social life, or to the affections of an inward and enlightened piety in a man, even though a stranger to the puritanical rigours of the Sabbath and of the sacrament.

1. We are far from disputing the justness of their preference; but we would direct them to the use that they should make of it when applying to it the statement that from justification all boasting is excluded. Does not the statement point the more to that of which men are inclined to boast the more? To set aside the law of works is not to exclude boasting, if only those works are set aside which beget no reverence when done by others, and no complacency when done by themselves. The exclusion of boasting might appear to an old Pharisee as that which swept away the whole ceremonial in which he gloried. But for the same reason should it appear to the tasteful admirer of virtue to sweep away the moral accomplishments in which he glories. In a word, this verse has the same force now that it had then. It then reduced the boastful Jew to the same ground of nothingness before God with the Gentile whom he despised. And it now reduces the boastful moralist to the same ground with the slave of rites, whom he so thoroughly despises.

2. But that Paul means the moral law is plain, because in the theft and adultery and sacrilege of chap. 2, and in the impiety and deceit and slander and cruelty of chap. 3, we see that it was the offence of a guilty world against it which the apostle chiefly had in his eye; and when he says that by the law is the knowledge of sin, how could he mean the ceremonial law, when they were moral sins that he had all along been specifying?

3. This distinction between the moral and ceremonial is, in fact, a mere device for warding off a doctrine by which alienated nature feels herself to be humbled. It is an opiate by which she would fain regale the lingering sense that she so fondly retains of her own sufficiency. It is laying hold of a twig by which she may bear herself up, in her own favourite attitude of independence of God. But this is a propensity to which the apostle grants no quarter whenever it appears; and never will your mind and his be at one till reduced to a sense of your own nothingness, and leaning your whole weight on the sufficiency of another, you receive justification as wholly of grace, and feel on this ground that every plea of boasting is overthrown.

II. They at times allow justification to be of faith wholly, but make a virtue of faith. All the glorifying to the law associated with obedience they would now transfer to acquiescence in the gospel. The docility, attention, love of truth, and preference of light to darkness confer a merit upon believing; and here would they make a last and a desperate stand for the credit of a share in their own salvation.

1. Now if this verse be true, there must be an error in this also. It eaves the sinner nothing to boast of at all; and should he continue to associate any glorying with his faith, then is he turning this faith to a purpose directly the reverse of that which the apostle intends by it. There is no glory, you will allow, in seeing the sun with your eyes open, whatever glory may accrue to Him who arrayed this luminary in his brightness and endowed you with that wondrous mechanism which conveys the perception of it. And be assured that in every way there is just as little to boast of on the part of him who sees the truth of the gospel, or who relies on its promises after he perceives them to be true. His faith, which has been aptly termed the hand of the mind, may apprehend the offered gift and may appropriate it; but there is just as little of moral praise to be rendered on that account, as to the beggar for laying hold of the offered alms.

2. And to cut away all pretensions to glorying, the faith itself is a gift. The gospel is like an offer made to one who has a withered hand; and power must go forth with the offer ere the hand can be extended to take hold of it. It is not enough for God to present an object, He must also awaken the eye to the perception of it. (T. Chalmers, D. D.)

Grace exalted–boasting excluded

Pride is most obnoxious to God. As a sin, His holiness hates it; as a treason, His sovereignty detests it, and the whole of His attributes stand leagued to put it down. The first transgression had in its essence pride. The ambitious heart of Eve desired to be as God, and Adam followed; and we know the rest. Remember Babel, Pharaoh, Nebuchadnezzar, Sennacherib, and Herod. God loves His servants, but pride even in them He abhors. Think of David and Hezekiah. And God has uttered the most solemn words as well as issued the most awful judgment against pride. But to put an everlasting stigma upon it He has ordained that the only way in which He will save men shall be a way by which mans pride shall be humbled in the dust. Note here–

I. The rejected plan. There are two ways by which a man might have been forever blessed. The one was by works–This do and thou shalt live; be obedient and receive the reward; the other plan was–Receive grace and blessedness as the free gift of God.

1. Now God has not chosen the system of works, because it is impossible for us.

(1) For the law requires of us–

(2) Perfect obedience. One single flaw, one offence, and the law condemns without mercy. And if it were possible to keep the law in its perfection outwardly, it is required to keep it in the heart as well.

(3) Because if up to this moment your heart and life have been altogether without offence, yet it is required that it should be so even to your dying day. But think of the temptations to which you will be subject!

(4) Remember, too, that we are not sure that even this life would end that probation, for long as thou shouldst live duty would still be due, and the law still thine insatiable creditor. Now in the face of all this, will any of you prefer to be saved by your works? Or, rather, will you prefer to be damned by your works? for that will certainly be the issue, let you hope what you may.

2. Now I suppose that very few indulge a hope of being saved by the law in itself; but there is a delusion abroad that perhaps God will modify the law.

(1) That He will accept a sincere obedience even if it be imperfect. Now against this Paul declares, By the works of the law shall no flesh living be justified, so that that is answered at once. But more than this, Gods law cannot alter, it can never be content to take less than it demands. God, therefore, cannot accept anything but a perfect obedience.

(2) But some say, could it not be partly by grace and partly by works? No. The apostle says that boasting is excluded; but if we let in the law of works, then man has an opportunity for self-gratification as having saved himself.

(3) Well, says another, I dont expect to be saved by my morality; but then, I have been baptized; I receive the Lords Supper; I go to church. These ordinances are blessed means of grace to saved souls; but to the unsaved they can have no avail for good, but may increase their sin, because they touch unworthily the holy things of God.

(4) Others suppose that at least their feelings, which are only their works in another shape, may help to save them; but if you rely upon what you feel, you shall as certainly perish as if you trust to what you do.

(5) There are others who rely upon their knowledge. They have a sound creed, and hold the theory of justification by faith and exult over their fellow professors because they hold the truth. Now this is nothing but salvation by works, only they are works performed by the head instead of by the hand.

II. Boasting is excluded–God has accepted the second plan, namely, the way of salvation by faith through grace. The first man that entered heaven entered by faith. By faith Abel, etc. Over the tombs of all the godly who were accepted of God you may read the epitaph–These all died by faith. By faith they received the promise; and among all yonder bright and shining throng, there is not one who does not confess, We have washed our robes and made them white in the blood of the Lamb. As Calvin says, Not a particle of boasting can be admitted, because not a particle of work is admitted into the covenant of grace; it is not of man nor by man, not of him that willeth, nor of him that runneth, but of God that showeth mercy, and, therefore, boasting is excluded by the law of faith.

III. Have no merits of their own. The very gate which shuts out boasting shuts in hope for the worst of sinners. You say, I never attend the house of God, and up to this time I have been a thief and a drunkard. Well, you stand today on the same level as the most moral sinner and the most honest unbeliever in the matter of salvation. They are lost, since they believe not, and so are you. When we come to God the best can bring nothing, and the worst can bring no less. I know some will say, Then what is the good of morality? I will tell you. Two men are overboard there; one man has a dirty face, and the other a clean one. There is a rope thrown over from the stern of the vessel, and only that rope will save the sinking men, whether their faces be fair or foul. Do I therefore underrate cleanliness. Certainly not; but it will not save a drowning man, nor will morality save a dying man. Or take this case. Here we have two persons, each with a deadly cancer. One of them is rich and clothed in purple, the other is poor and wrapped about with a few rags; and I say to them, You are both on a par now, here comes the physician, his touch can heal you both; there is no difference between you whatever. Do I therefore say that the one mans robes are not better than the others rags? Of course they are better in some respects, but they have nothing to do with the matter of curing disease. So morality is a neat cover for foul venom, but it does not alter the fact that the heart is vile and the man himself under condemnation. Suppose I were an army surgeon. There is one man there–he is a captain, and a brave man–and he is bleeding out his life from a terrible gash. By his side there lies a private, and a great coward too, wounded in the same way. I say to them, You are both in the same condition, and I can heal you both. But if the captain should say, I do not want you; I am a captain, go and see to that poor dog yonder. Would his courage and rank save his life? No; they are good things, but not saving things. So it is with good works.

IV. The same plan which shuts out boasting leads us to a gracious gratitude to Christ. (C. H. Spurgeon.)

By what law?the law of faith.

Boasting excluded by the law of faith

I. Faith a law.

1. As Gods appointed way of acceptance.

2. As an economy according to which God deals with men.

3. As a binding rule to which we owe subjection.

4. As having justification connected with it as a sure result.

II. This law excludes boasting.

1. From the nature of faith. Faith simply trusts, accepts a proffered gift. There can be no boasting in believing that God speaks the truth; nor in a helpless sinner leaning on omnipotence; nor in a beggar receiving alms. Faith looks entirely away from itself to another, viz., Christ. Eyes only Christs righteousness, not its own; comes empty-handed and receives out of Christs fulness (Joh 1:16); is the window through which the light passes, not the light; glories in Christs obedience, but not in its own. Therefore faith is a humble, depending, self-renouncing grace.

2. From Gods procedure in justifying by it. All are regarded on the same footing as guilty sinners, for men are justified as ungodly (Rom 4:5), the greatest sinner as freely and fully as the least (1Ti 1:15). Crimson, double-dyed sins are no hindrance to acceptance (Isa 1:18; 1Co 6:9-11); nor natures highest attainments a furtherance of it (Mar 10:17-22). All equally need salvation and all are welcome to it. The one ground of acceptance for all is Christs righteousness, for the wedding garment was for the poorest as well as for the richest (Mat 22:11-12).

3. From the origin of faith itself. Faith to receive is Christs gift (Heb 12:2; Eph 2:8; Php 1:20). The withered hand restored to accept the proffered bounty. (J. Robinson, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. JEW. Where is boasting, then?] ‘ , 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] , 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, (Ro 3:25,) is that by which you can be justified, pardoned, and taken into the Divine favour.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Where is boasting then? the apostle doth, as it were, insult over them: q.d. Where is now the former boasting cf the Jews, as if they were so much better than the Gentiles? Or what is become of the ground of boasting, that they, or either of them, might think they had in the law, or philosophy, or any moral performances? See Jer 9:23,24.

It is excluded. By what law? of works? If it be inquired upon what account this boasting is excluded, we answer plainly, It cannot be by that law that commands works, as the condition of acceptance and justification, and tells us nothing by whom that condition should be fulfilled; the law being become weak to us, for such a purpose. by reason of sin, Rom 8:3.

Nay: but by the law of faith; i.e. the gospel law which requires faith, by which the righteousness of Christ is imputed to us, and attained by us. And this is called a law of faith, as some think, in condescension to the Jews custom of speaking, who are so much delighted with the name of the law; and so that he might not be suspected of novelty: but, as most, it is a Hebraism, denoting no more than the doctrine or prescript of faith.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27, 28. Where is boasting then? . .. excluded. By what law?on what principle or scheme?.

of works? Nay; but by the lawof faith.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

It 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 Isa 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.

Fuente: John Gill’s Exposition of the Entire Bible

It is excluded (). First aorist (effective) passive indicative. “It is completely shut out.” Glorying is on man’s part.

Nay; but by a law of faith (, ). Strong negative, and note “law of faith,” by the principle of faith in harmony with God’s love and grace.

Fuente: Robertson’s Word Pictures in the New Testament

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? Psa 10:3; Pro 25:14.

4) “Of works,” (ton ergon) “(by means of the law) of works?” — not of works lest any should boast, Rom 11:6; Eph 2:8-9.

5) “Nay; but the law of faith,” (ouchi, alla dia nomou pisteos) “Not all, but through (the) law of faith;” Joh 6:27-29; Joh 6:35; Joh 6:39; Joh 8:24; Act 16:31; Rom 1:16; Rom 10:9-10; Rom 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, Act 15:9.

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

c) Is saved, Act 16:31; Eph 2:8-9.

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

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

Fuente: Garner-Howes Baptist Commentary

27. Where then is glorying? The Apostle, after having, with reasons abundantly strong, cast down men from their confidence in works, now triumphs over their folly: and this exulting conclusion was necessary; for on this subject, to teach us would not have been enough; it was necessary that the Holy Spirit should loudly thunder, in order to lay prostrate our loftiness. But he says that glorying is beyond all doubt excluded, for we cannot adduce anything of our own, which is worthy of being approved or commended by God. If the material of glorying be merit, whether you name that of congruity or of condignity, by which man would conciliate God, you see that both are here annihilated; for he treats not of the lessening or the modifying of merit, but Paul leaves not a particle behind. Besides, since by faith glorying in works is so taken away, that faith cannot be truly preached, without wholly depriving man of all praise by ascribing all to God’s mercy — it follows, that we are assisted by no works in obtaining righteousness.

Of works? In what sense does the Apostle deny here, that our merits are excluded by the law, since he has before proved that we are condemned by the law? For if the law delivers us over to death, what glorying can we obtain from it? Does it not on the contrary deprive us of all glorying and cover us with shame? He then indeed showed, that our sin is laid open by what the law declares, for the keeping of it is what we have all neglected: but he means here, that were righteousness to be had by the law of works, our glorying would not be excluded; but as it is by faith alone, there is nothing that we can claim for ourselves; for faith receives all from God, and brings nothing except an humble confession of want.

This contrast between faith and works ought to be carefully noticed: works are here mentioned without any limitation, even works universally. Then he neither speaks of ceremonies only, nor specifically of any external work, but includes all the merits of works which can possibly be imagined.

The name of law is here, with no strict correctness, given to faith: but this by no means obscures the meaning of the Apostle; for what he understands is, that when we come to the rule of faith, the whole glorying in works is laid prostrate; as though he said — “The righteousness of works is indeed commended by the law, but that of faith has its own law, which leaves to works, whatever they may be, no righteousness.” (124)

(124) [ Grotius ] explains “law” here by “ vivendi regula “ — rule of living;” [ Beza ] , by “ doctrina — doctrine or teaching,” according to the import of the word תורה in Hebrew; and [ Pareus ] takes “the law of works,” metonymically, for works themselves, and “the law of faith,” for faith itself; and he quotes these words of [ Theophylact ] , “The Apostle calls faith a law because the word, law, was in high veneration among the Jews.” He uses the term, law, in a similar manner in Rom 8:2, “The law of the spirit of life,” etc. “He calls here the gospel; ‘the law of faith,’ because faith is the condition of the gospel covenant, as perfect obedience was the condition of the covenant of nature and of that of Moses, ( conditio fœderis naturalis et fœderis Mosaici.)” — [ Turrettin ]

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 3:27.Where is then the glorying? Such is the most literal and most correct rendering of the clause. Almost tantamount to the expression, Where is then their glorying?

Rom. 3:30-31.The gospel establishes the law, because it is the most sublime manifestation of the holiness and strictness of God. Sin never appears more fearful than at Golgotha, where, on account of it, God spared not His own Son (Olshausen).

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 3:27-31

The triumphant conclusion.St. Paul concludes the chapter with a triumphant assertion of the principles he has been establishing. He has reached a point in the course of his reasoning where it is necessary to summarise and impress upon the minds of his readers the main questions at issue. In doing this he seems to place before us a general unity.

I. One God.The monotheistic idea was peculiar to the Jew in the early world. He stood alone as the worshipper of the one living and true God. It was not therefore a new doctrine which Paul proclaimedit was an old doctrine with a new application. The Jew seemed to believe in a Jewish God. One God for the Jew; another God for the Gentile. Paul preaches one God, an all-God, a universal God. If Paul had lived in these days, would the mention of one God have started him on a line of defence against atheism? However, he did not, but appears to take the existence of God as an axiomatic truth, a self-evident proposition. He does not argue, but makes assertions and quotations from heathen poets when speaking to the men of Athens. With Paul and the men of those days to doubt the existence of God is synonymous with doubting their own existence. One God for all, and yet the unit not lost in the whole number, the atom not absorbed in the wide ocean of being.

II. One divine law.One God, one mind. In the Trinity there is a blessed unity, one glorious personality, one mighty intellect, which is light, which has neither variableness nor shadow of turning, which knows neither the eclipse of uncertainty nor the obscuration of passing from one phase of truth to another, or from old positions which have to be abandoned to new positions which in course of advancing revelations may also have to be resigned. One God, one mind, one law. Superior to all laws is the law of faith. Our scientists may ignore it as having no power in the material realm. The thought world is higher than the material world. Moral forces are mighty. The law of faith reaches further than is dreamt of in our materialistic philosophies. One law for Jew and Gentile, one law of faith stretching out through all dispensations.

III. One method of justification.One method for the Justifier, and one method for the justified. God justifies freely by His grace all those who believe in Jesus. The man is justified by faith, receives the position and the blessing of justification by faith. Whether by or through, it is of faith, not the deeds of the law. The man by sinfulness has placed himself outside the law. Justification rises to a higher plane. The law condemns. Grace justifies. The works of the law perplex the true heart that is seeking the true good. The act of faith in the propitiatory offering of Jesus removes trouble from the soul, and peace reigns in the soul kingdom, and all its powers move to harmonious measures.

IV. One attitude of mind.Boasting is excluded, and the attitude is one of humble thankfulness. There is one attitude for the circumcised and the uncircumcised, for the educated and the uneducated, for those who have been good from their birth and for those who have never been brought up, scarcely dragged up, in any moral school. The complacent, self-satisfied mind of some does not appear to say that from them boasting is excluded. If boasting were excluded, would there be so much patronage? Some conduct themselves as if they were lords over Gods heritage, and even over God Himself.

V. One sublime plan of life.To establish the honour and dignity and supremacy of the law of love, which will prompt to good works. The law of faith generates the law of love. He that keeps the law of love keeps all laws. He is raised above law because it has no power to condemn. Law is not a dread, but a delight. Law is not a hard taskmaster, but a gracious guide. Law is not an executioner, but an invigorating rule of action. The moralist has to spell his way through difficult lessons while the schoolmaster holds the rod. He who is learned in the law of love finds the schoolmaster, a pleasant companion, who can even beguile the tediousness of the way with merry song.

SUGGESTIVE COMMENTS ON Rom. 3:27-31

How faith works.To the importance of Christs death for the remission of sins we teach faith alone to be necessary, whereby it is not our meaning to separate thereby faith from any other quality or duty which God requireth to be matched therewith, but from faith to seclude, in justification, the fellowship of worth through precedent works, as St. Paul doth. Nor doth any faith justify but that therewith there is joined both hope and love; yet justified we are by faith alone, because there is no man whose works, in whole or in particular, can make him righteous in Gods sight. As St. Paul doth dispute for faith without works, so St. James is urgent for works with faith. To be justified, so far as remission of sins, it sufficeth to believe what another hath wrought for us. But whosoever will see God face to face, let him show his faith by his works; for in this sense Abraham was justifiedthat is to say, his life was sanctified.Hooker.

Faith doth not shut out repentance, love, and the fear of God, to be joined with faith in any man that is justified; but it shutteth them out from the office of justifying.Homily on Salvation.

The word faith is used to signify the theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord Jesus Christ as the only begotten Son of God, and alone Saviour of the world, casting ourselves wholly upon the mercy of God, through His merits, for remission and everlasting salvation. It is that which is commonly called justifying faith whereunto are ascribed in Holy Writ many gracious effects, not as to their primary cause, but as to the instrument whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects.Bishop Sanderson.

Boasting excluded.The change from condemnation to justification is very great. Must awaken many new feelings in ones breastgratitude, hope, joy. One feeling which it will not awakenpride. It cuts the tap-root of pride. It leaves no room for boasting. For God is everything here, and man is nothing.

I. Boasting is excluded by the knowledge of the condition of the persons justified.All who are saved have sinned (Rom. 3:23). Some flagrantly. All more than enough to bring condemnation. Certainly failed to keep the commandment, Thou shalt love the Lord with all thy heart. All have sinned to such a degree as that they come short of the glory of God. Cannot secure His approbation, for He will not be satisfied with obedience less than perfect. Some come further short than others. A plank needed to bridge over a chasm. One two feet short, another six inches. The larger one as useless as the shorter for the purpose. The best of men cannot cross the gulf which separates a sinner from the righteous God.

II. Boasting excluded because all are justified freely.Justified means pronounced righteous. Justified in Rom. 3:20 opposed to pronounced guilty in Rom. 3:19. Justification the act of a judge. When God justifies, He sits in judgment and pronounces a verdict. Every sinner condemned already. If not justified, the sentence is hanging over him, waiting the expiry of day of grace. Yet God is saying, Come, and let us reason together, etc. If we ask Him, He is ready. If we agree to His terms, the sentence is at once removed. Not only pardoned, but accepted. Sentence of death cancelled, and receive a title to the kingdom of heaven. He justifies freelygratisin the way of a gift. Thus the case of all met. Bibles are cheap, yet some too poor to buy one. None too poor to receive freely. But boasting goes.

III. Boasting excluded because the moving cause of justification is His own grace.Finds in Himself the reason. Comes out of the goodness of His own heart. This disposes of all pretexts for delay, for God not more gracious to-day than He will be to-morrow. But it takes away all ground for boasting.

IV. Boasting excluded in view of the means by which grace operates: viz., the propitiatory redemption in Christ Jesus.Justification is part, not all, of the redemptive work of the Lord Jesus Christ. No justification without the payment of His life as the ransom. It is the result of an obedience already given, and to which we can add nothing. This ought to remove the thought that God may be unwilling to justify. If any unwillingness on His part, it would have manifested itself before His Son humbled to death. He cannot be unwilling to see the results produced for which He gave up His Son. This gives another knockdown blow to boasting.

V. Boasting excluded when we know the way in which we receive an interest in that redemption: viz., by simply believing Gods word.Through faith the propitiatory offering is ours. An Israelite brought a lamb for sacrifice, believing that through its blood being shed his sin would be forgiven. God says, Look at My Lamb as offered for you, and believe that His blood cleanses from all sins. God justifies the man who trusts in Jesus (Rom. 3:26). All that is Christs becomes ours; His obedience, His sacrifice, is as efficacious as if we had obeyed and suffered. There is no more condemnation. Our trial is just, and we cannot be condemned until He is condemned. The reason of this may not be clear to us. The way of works seems perfectly intelligible. The law of works we can fully understand. But there is a law of faith also, which is as manifestly from God as is the law of works for the sinless. And by it sinners are justified freely. It is a glorious salvation, for which there ought to be much praise to God, but no boasting as regards ourselves.G. Wallace, D.D.

Many of the fathers were accustomed to use the expression by faith only when discoursing on justification. For example, Ambrosiaster, in commenting on Rom. 4:5, uses the expression twice over. Such were some of the pleas that were put in, and appropriately and powerfully urged, in defence of Luther. Bengel stands true to the German Megalander, and fell on an ingenious method of vindicating the only. He applies arithmetic to the case. Two things only are referred to:

Faith and works

2

Works are excluded

1

Faith remains alone

1

One being subtracted from two, there remains but one. It is, says Bengel, an arithmetical demonstration. Tholuck says that Erasmus remarks, Vox SOLA, tot clamoribus lapidata hoc seculo in Luthero, reverenter in patribus auditorThe word alone, which has been received with such a shower of stones when uttered in our times by Luther, is yet reverently listened to when spoken by the fathers. Hodge repeats the quotation and the reference. We do not know where Tholuck picked it up. But while the observation seems to bespeak, by its peculiar felicity and piquancy, an Erasmian origin, it is certainly not to be found in that great respository of felicities, and wisdom, and wit, and semi-garrulitiesthe Liber Concionandi. Now his doctrine of justification by faith in the propitiation of Christ not only meets the wants of men in the direction of pardon for the pastit also meets their wants in the direction of purity for the future. It involves provision for the establishment of the moral influence of moral law. Into whatever soul it finds an entrance, in that soul it raises up, as from the dust, the prostrate law, and makes it stand. It sets-up that which was up-set by sin. It establishes, in the sphere of the souls inner and outer activities, an ethical influence, which is really, when we let down our line into the depths of the subject, nothing more, nor less, nor else than the native moral influence of the moral law. There is a point of unity whence both propitiation and legislation respectively start, and whither they return.Dr. Morrison.

Do we then make void the law through faith? God forbid: yea, we establish the law.

I. Justification by faith without the works of the law is distinctly proclaimed in the former part of this chapter.

1. This is a wholesome doetrine, and very full of comfort (Art. XI.): full of comfort to the believer in Christ, wholesome in its influence on the believers own life.

2. This great gospel truth has been opposed by the enemy of man, for it upsets his kingdom; rejected by mans pride, for it destroys his self-righteousness (Rom. 10:3); perverted by mans licentiousness, and made even a minister of sin (Gal. 2:17; Jud. 1:4).

3. If this doctrine did make void the law, it would not be of God; for Gods law must stand and be magnified. Christ came not to destroy the law, but to fulfil it (Mat. 5:17).

4. This doctrine establishes the law.

(1) The law is established, confirmed, honoured, when it is perfectly obeyed.
(2) The law is established, confirmed, honoured, when the transgression of it is visited with Gods just condemnation.

II. The law is thus established in Jesus Christ.The believer in Jesus rests on Him as his surety, his substitute, who has perfectly obeyed the law and obtained a perfect righteousness for him, who has paid the penalty of the broken law for him by His death. How wonderfully has the law of God been magnified and honoured in the life and death of Jesus!

1. Thus the believer in Jesus has an, answer

(1) for the accuser who takes up the law against him;

(2) for his own conscience, which speaks with the voice of the law. There is no condemnation to them that are in Christ Jesus (Rom. 8:1).

2. Thus again he has confidence and boldness towards God. God is not only merciful, but faithful and just to forgive. What an encouragement to believers! All Gods perfections are on their side.

3. Perversions and excuses. However good and true this doctrine is, it is not liked by men until they are taught by the Holy Spirit. Men naturally want to be saved by their own goodness, their own righteousness. Hence

(1) attempts are made to bring down Gods law to the level of mans sinful nature;
(2) outward observances are rested on and made much of;
(3) resolutions and endeavours put for true obedience.

III. The law is also established in the believers heart and life.The law of God reaches to the thoughts of the heart, and requires a loving obedience. The believer in Christ is led by the Holy Spirit of God, given to him, abiding in him. The love of God is shed abroad in his heart. He loves Gods law. He is enabled to obey it by the power of the Spirit dwelling in him. True, his obedience is not perfect. He may at times be sore let and hindered in the Christian race. But he desires and aims at nothing short of perfect obedience. He consciously walks after the Spirit, and not according to his own natural, selfish, sinful desires. Hence St. Paul declares that the very purpose of our justification by faith is that the righteousness of the law may be fulfilled in us (Rom. 8:4). And St. James reminds us that a faith without works is dead, and that a believers life must testify before men the reality of his faith in Christ and the righteousness which that faith receives. Let us never forget

(1) that by grace we have been saved through faith;

(2) and that we are created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Eph. 2:8-10).Dr. Jacob.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Text

Rom. 3:27-31. Where then is the glorifying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. Rom. 3:28 We reckon therefore that a man is justified by faith apart from the works of the law. Rom. 3:29 Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: Rom. 3:30 if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Rom. 3:31 Do we then make the law of none effect through faith? God forbid: nay, we establish the law.

REALIZING ROMANS, Rom. 3:27-31

126.

Who would be tempted to glory? Why?

127.

How does faith exclude pride?

128.

In what sense can we refer to faith, or the exercise of it, as a law of faith?

129.

If a man did not try to keep the lawwhatever it might becould he be justified by faith? If not, how could he be justified apart from the works of the law?

130.

Why ask the question of Rom. 3:29 a?

131.

Every Jew would admit God was God to Gentiles as well as Jews. Why?

132.

Is there any difference in by faith and through faith of Rom. 3:30?

133.

In what sense is the law established through faith?

Paraphrase

Rom. 3:27-31, Since all are justified by the free gift of God, Where is boasting? It is excluded. By what law? Of works? Do the laws which require perfect obedience exclude it? No. But it is excluded by the law which makes faith the means of our justification.

Rom. 3:28 We conclude then, that by faith Jew and Gentile is justified without works of law; without perfect obedience to any law, as the meritorious cause of their justification.

Rom. 3:29 To show that God will justify the Gentiles by faith, equally with the Jews, let me ask, Is he the maker and judge of the Jews only? and not of the Gentiles also? Most assuredly of the Gentiles also.

Rom. 3:30 Seeing there is one God of Jews and Gentiles, and they are all equally related to him, he will in his treatment of them follow one ruleHe will justify the Jews to whom he has given his oracles, by their faith in these oracles, and the Gentiles through the law of faith mentioned in Rom. 3:27.

Rom. 3:31 Do we then make law of every kind useless, by teaching the justification of the Gentiles, through the law of faith? By no means, for by this doctrine we establish law, as necessary in many respects.

Summary

The justification of God is by belief, and not by deeds of law. It is a matter of favor, then, and not of merit. Consequently, no man can boast that he has deserved it or merited it. This justification is for Gentiles as well as for Jews. God is the God of both, and is ready to bless both, to bless them in the same way, and on the same conditions.

Comment

With this glorious picture before us where is the opportunity for pride and glory on the part of man? There is none; it is excluded. That it is excluded is evident, but how? What law did this? What works brought it about? Neither the law of the Jew nor of the Gentile has shut out this boasting, since through the law and obedience to it there would be reason to boast. The law that has thus effected such a state is the law of faith or the gospel. Only through the gospel is mans boasting excluded, all glory going to God. 27.

We concluded then that man is justified by faith apart from the works of the law. If this is true then there must be some hope for the Gentiles. Then, rather ironically, Paul poses the question, Or is God just the God of the Jews and not the God of the Gentiles? Then he answers his own question by saying, Yes, he is the God of the Gentiles; what other God would they have? There are not two Gods, one for the Gentiles and one for the Jews. There is one God and all have sinned against him; thus all stand equal before him in need, Therefore, He will justify both the circumcised and the uncircumcised through faith. Rom. 3:28-30

73.

How is mans pride excluded by the gospel?

Finally, since the gospel has been pointed out so clearly to be the only way of justification, what has happened to the law? Is it now of no use? No, God forbid. Shall we, simply because the law has been proven valueless in securing justification, believe that it does not serve some other good purpose? No, not at all, says Paul. I preach and teach the real value of the law which is to point out right and wrong; thus I establish the laws true purpose. Moses E. Lard has said, Law may be wholly useless for one purpose and yet indispensable for others. Rom. 3:31.

Rethinking in Outline Form

III.

Proposition Expounded. Rom. 3:21Rom. 5:21

1.

Justification by the Gospel Only. Rom. 3:21-31

a.

A description of this justification. Rom. 3:21

(1)

It is apart from the law.

(2)

It is of God.

(3)

It is manifested or now present.

(4)

It was spoken of in the law (by types) and in the prophets (by prophecies).

b.

It is obtainable by all who believe, and needed by all, for all have sinned. Rom. 3:22-23

c.

It is made possible by the propitiatory sacrifice of Christ. Rom. 3:24-25 a

d.

This sacrifice explains why God was so lenient with the sins done aforetime. Rom. 3:25 b

e.

In the death of Christ we can see the basis for both justice and forgiveness. Rom. 3:26

f.

The following conclusions may be drawn from the fact that justification is found only in the gospel. Rom. 3:27-31

(1)

Boasting is excluded. Rom. 3:27

(2)

This justification is entirely apart from the works of the law. Rom. 3:28

(3)

The Jew and the Gentile are on the same footing, for there is but one God, and faith is the only means of acceptance with him. Rom. 3:29-30 (Sandy, p. 94)

(4)

To the objection that the law is made of no effect, we can say that the very purpose, or work of the law, is established by the preaching of the gospel. Rom. 3:31

Fuente: College Press Bible Study Textbook Series

(27) It is excluded.Strictly, It was excludedat the moment when the law of faithi.e., the gospelwas brought in.

By what law?Properly, By what kind of law? Is this law which gets rid of boasting one which calls for works; or is it one that calls for faith?

The law of faith.Another name for the gospel.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(27-31) A review of the consequences of this process of justification. How does it affect the pretensions of the Jew? It shuts them out by laying stress no longer on works, which were the proper fulfilment of the first law as it stood, but upon faith. Faith is the true medium of justification. And faith belongs as much to Gentile as to Jew. For faith is the appointed means by which all mankind will be justified; and they will all be justified before the same tribunal, whether they be circumcised or not. Still this involves no abrogation of the Law, but rather a confirmation of it.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. Boasting The Jew need no longer be solicitous about his advantage, (Rom 3:1,) nor his being better, (Rom 3:9.) The law of salvation by faith is a complete leveller of men in comparison with each other, and of men as claiming to earn or merit justification from God.

Of works? By WORKS is meant not merely the ritual performances of the Mosaic law, (though these are included,) but every action of body or mind by which we assume to justly earn salvation, or claim to compensate or PAY God for kindnesses done by him to us. That grace or salvation cannot be bestowed by God for works in such a sense is plain, for,

1. God does not need us, and can do entirely without us. He can drop us any moment into non-existence without any real loss to himself. Nay, the angel who has lived trillions of years in perfect obedience to God has no claim for another moment of existence.

2 . Far less can any works of man be any equivalent for the eternal weight of glory prepared for the elect of God. Be it that our works are excellent, how high must the excellence be in order to be an equivalent for endless blessedness? If wherever we find the word works in the epistle we read it adequate compensation, we shall at once see the conclusiveness of the apostle’s reasoning. (See note on Rom 4:4.)

3 . And especially that our works of the law are no purchase of God’s favour is clear; for since all find themselves transgressors, so on the ground of pure law, as the apostle conclusively maintains, can no flesh be justified. (See notes on Rom 14:2; Rom 10:4.) The only way for man as a sinner is to fall back from the platform of law upon the platform of grace and mercy.

4 . Grace in salvation does not, as predestinarians do vainly think, imply that faith is omnipotently or sovereignly planted in a man, (see note on Rom 3:24😉 but in the fact that the conditions of salvation are not compensative works, but faith. And faith being a complete self-surrender to God, by him to be ruled and saved, does of itself confess that all salvation comes by grace, and not by works, wages, pay, or compensation to God. Thus faith is the non-meritorious condition of salvation.

5 . And yet, after all, under the gospel system works are meritorious! We are required to work; to work out our salvation. We are rewarded according to our works. (See note on Rom 2:6.) And St. James tells us most truly that we are justified by works. For, after the soul has by faith submitted itself to God, God does accept it and its imperfect works, which then, indeed, are acts of faith. Even in the unregenerate state, right doings are intrinsically excellent. (Note on Mat 5:7.) They are better than wrong doings. And in the man of faith God accepts them as done to and for him; conferring on them a higher excellency than belongs to them even a rewardable merit.

6 . The battle of the apostle against works in this epistle is part of his great battle against circumcision as a means of salvation, against the claim of the power of the Jewish Ritual to save without Christ, and against the proud pretences of heathen moralism. It is, indeed, the great battle of the gospel against all Antichristianity. When Christianity itself becomes overloaded with a pile of rituals and performances, prescribed as works for salvation, the whole is overthrown by appealing to the doctrine of justification by simple heart-deep faith without the works of the law. To this Luther appealed against the ritualism of the Church of Rome; to this Wesley appealed against the formalism of the Church of England.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Where then is the glorying? It is excluded. By what manner of law? Of works? No, but by a law of faith.’

What then of the Jews glorying/boasting in their special status? Or Gentiles glorying in their asceticism or benevolence which they considered made them deserving of God’s favour? Both are excluded. And on what principle are they excluded? Not on the principle of works, for that would give men the opportunity for glorying/boasting. It is wholly on the principle of faith, on the principle of being a receiver of all that God gives by accepting it freely as a free gift by faith. No man can boast at having been given a free gift. That does not mean that God looks on our faith and sees it as replacing our works. Rather it indicates that faith is the means by which we accept His free gift. There is no merit in such faith whatsoever.

Fuente: Commentary Series on the Bible by Peter Pett

The great conclusion of the apostle:

v. 27. Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.

v. 28. Therefore we conclude that a man is justified by faith, without the deeds of the Law.

v. 29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also;

v. 30. seeing it is one God, which shall justify the circumcision by faith and uncircumcision through faith.

v. 31. Do we, then, make void the Law through faith? God forbid! Yea, we establish the Law.

Here the apostle offers the conclusion of the glorious plan of salvation as he has just unfolded it. Since this is the case, where, then, is the act of glorying? What reason for indulging in boasting have men? All men by nature, not only the Jews, have a proud heart, which delights in boasting every one’s own virtues and deeds. But now boasting is absolutely, once and for all, shut out, it is not admissible. Through what law, by what rule or order, speaking generally? By the rule which requires works? The rule of works is identical with the Law of God. Here, indeed, there would be some chance of glorying, since carnal-minded persons are addicted to self-approbation and self-congratulation on account of an outward, literal fulfillment of the Law’s demands. All boasting is, however, effectually excluded by the rule or norm of faith, by the order of salvation as it is presented in the Gospel and includes faith. The Gospel continually speaks of the necessity of faith, not in the sense of demanding faith, as a meritorious work, but in the sense of an invitation extended to all men to accept the promise of God. Justifying faith can in no way be construed or understood as an act by which the salvation of Jesus is merited, no more than a beggar can be said to earn the slice of bread or the coin for which he has extended his hand. So far as the Gospel, therefore, is concerned, all boasting is excluded, eliminated, for (v. we conclude that a man is justified by faith, without, apart from, the deeds of the Law. That is the conclusion which every true Christian must reach with Paul. Justification, the forensic act of God by which He pronounces a sinner righteous, pure, holy, acceptable before Him, is received by faith, the sinner simply believing the fact of Christ’s redemption and applying it to himself. Works of man, works of the Law, any personal merits are excluded. The ground of our justification is placed entirely outside of ourselves. The contrast, as one commentator remarks, is between what is done by us, whether in a state of nature or in a state of grace, and what Christ has done for us. By faith, and by faith alone, which is altogether and alone a gift of God, do we enter into that relation to God that we are acceptable before Him and become His dear children.

The apostle had purposely and emphatically written: A man is justified; any man, every person, regardless of race or nationality. But he feels that it is necessary to bring out the universality of justification by an express declaration, and thus exclude the idea of a particular grace, of racial or national distinction before God. Or of Jews only is He God? not also of Gentiles? (Are the Jews entitled to any advantage? Have they any prerogative with reference to the content of faith?) Paul answers: Yes, of Gentiles also. And why? Since God is one. From the unity of God, as an axiom, Paul argues the universality of the salvation presented in the Gospel. Consequently He will justify the circumcision on the ground of faith and the uncircumcision by means of faith. All men, Jews and Gentiles, are justified and saved in the same way, namely, by faith. Faith is the means of justification; faith alone is necessary for the appropriation of the righteousness of God, for the righteousness which is valid before God. One God and one Mediator, one salvation and one way of salvation for all mankind, all members of which are in the same condemnation, that is the preaching of Paul, that is the fundamental teaching of Christianity.

In concluding this section, Paul meets a possible objection, one which has ever been made against this central doctrine of Christianity. Do we then make void, annul, put out of commission, the Law? For the present he is satisfied to reject the very idea with a curt: Indeed not, rather we establish, confirm, the Law. Not a single moral obligation is weakened, not a single sanction is disregarded, 1Ti 1:8-9. Just how the new obedience follows out of faith he shows in another part of his epistle. “Faith fulfills all laws; the works do not fulfill a single tittle of the Law. ” (Luther.)

Man is and remains culpable before God, even though the falseness of men does not invalidate the truth of God, and though the sins of men redound to God’s glory; and so man is justified without the deeds of the Law, without all boasting and merit, only through grace, through the redemption of Christ, this being the only way of salvation for all men, both Jews and Gentiles.

Fuente: The Popular Commentary on the Bible by Kretzmann

Rom 3:27. Where is boasting then? Where is glorying then? See on chap. Rom 2:17. What is here meant by glorying, may be nearly determined by these two remarks: First, this question must be different from that in Rom 3:9. What then? are we better than they?Secondly, the glorying here spoken of must be such, as is congruous to works of righteousness which a person performs; but which faith, or a dependence on favour, will not admit: for the Apostle here tells us, that this glorying is not excluded by the law of works, but by the law of faith; and chap. Rom 4:2 that he who is justified by works, hath glorying: and Eph 2:8-9. By GRACE are ye saved through faith;not of WORKS, , so that no man can glory. Were we saved, or taken into God’s kingdom or covenant by works, there would be room for glorying; that is, our salvationmight be ascribed to human virtue or goodness: but whereas it is the effect of pure free grace, there is no place for glorying.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 3:27 . Paul now infers ( ) from Rom 3:21-26 in lively interchange of question and answer, like a victor who has kept the field that Jewish boasting (not human boasting generally, Fritzsche, Krehl, Th. Schott) is excluded. [916] The article indicates that which is known, and has been before mentioned (Rom 2:17 ff.), looking back to Rom 3:9 ; Rom 3:1 .

] As it were, seeking that which has vanished from the sphere of vision, Luk 8:25 ; 1Co 1:20 ; 1Co 15:55 ; 1Pe 4:18 ; 2Pe 3:4 ; also frequently used thus by classic writers.

The is not the object of boasting (Reiche), which would be , but the vaunting itself, which is presented with vivid clearness as that which no longer exists.

] , Theodoret.

;] scil. , not , which Mehring, following Michaelis, wholly without logical ground wishes to be supplied. The exclusion, namely, must necessarily have ensued through a law no longer allowing the ; but through what sort of a law? of what nature is it? Is it one that demands works? No, but a law of faith . In these attributes lies the of the law, which is the subject of inquiry. This cannot have the quality of the Mosaic law, which insists upon works , but thereby fosters and promotes the parade of work-righteousness (Rom 2:17 ); it must, on the contrary, be a law that requires faith , as is done by the Christian plan of salvation, which prescribes the renunciation of all merit through works, and requires us to trust solely in the grace of God in Christ. The Christian plan of salvation might be included under the conception of a , because the will of God is given in it by means of the Gospel (comp 1Jn 3:23 ), just as in the O. T. revelation by means of the Mosaic law. And the expression was necessary in the connection , because the question ; required both the old and new forms of the religious life to be brought under the one conception of . Therefore the literal sense of remains unchanged, and it is neither doctrine (Melancthon and many others) nor religious economy . Comp Rom 9:31 .

[916] Hofmann’s misconception of ver. 9 still affects him, so as to make him think here of Christian . Comp., for the right view, especially Chrysostom.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1834
JUSTIFICATION WITHOUT BOASTING

Rom 3:27-28. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.

IT may well be supposed, that any revelation, purporting to be from God, should, in addition to all external evidences, have internal proofs also of its divine original. Accordingly, if God should reveal a way of salvation to fallen creatures, we should of course expect it to be such a way., as should display the riches of his own grace, and secure all the glory of it to himself. Now when we look into the Gospel, we find precisely such a method of salvation revealed to us. And herein it differs from all the methods that ever have been devised by man: for they uniformly reserve a share of the glory, at least, to the creature: whereas the Gospel gives all the glory to God alone.

St. Paul, having opened throughout the whole preceding part of this epistle the state of fallen man, and the way prescribed for his acceptance with God, puts this question, Where is boasting then? And having told us, that it is, and must for ever be, excluded by the law of faith, he repeats his former conclusion, and represents it as confirmed by this additional evidence of its truth; Therefore we conclude, &c.

In discoursing on these words, we shall shew,

I.

That the way of salvation (whatever it may be) must exclude boasting

This will appear undeniably true, if we consider,

1.

The avowed design of God in the revelation he has given us

[St. Paul speaking on this subject, repeats even to tautology, that God designed from the beginning to exalt his own grace, and had so planned the way of salvation, as that every part of it might redound to his own honour [Note: Eph 1:5-7; Eph 1:9; Eph 1:11-12; Eph 1:14; Eph 2:4-5; Eph 2:7-9, especially ver. 7.]. All possibility of glorying was studiously cut off from man. With this view the knowledge of this salvation was imparted to the poor and ignorant in preference to the wise and noble [Note: 1Co 1:26-29.]; and every person that embraced it was necessitated to seek every thing in and through Christ, that the loftiness of man might be laid low, and that God alone might be exalted [Note: 1Co 1:30-31. with Isa 2:17.].]

2.

The disposition and conduct of all that have ever embraced it

[Abraham, the father of the faithful, accounted himself only dust and ashes [Note: Gen 18:27.]: nor had he any thing whereof to glory before God [Note: Rom 4:2.]. Job, a perfect and upright man, so that none was like him upon earth, yet spake with the utmost abhorrence of justifying himself before God [Note: Job 9:2-3; Job 9:20-21; Job 9:30-31; Job 42:6.]. David, a man after Gods own heart, cries, Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh living be justified [Note: Psa 143:2.]. Isaiah, that most distinguished prophet, lamented that he was vile as a leper [Note: Isa 6:5. with Lev 13:45.]; and confessed that his righteousnesses were as filthy rags [Note: Isa 64:6.]. St. Paul, who was not a whit behind the very chiefest apostles, yea, laboured more abundantly than they all, acknowledges himself the very chief of sinners [Note: 1Ti 1:15.], desires to be found in Christ, not having his own righteousness [Note: Php 3:8-9.], and boils with indignation at the thought of glorying in any thing but the cross of Christ [Note: Gal 6:14.].

If any might glory in themselves, we might suppose that the glorified saints and angels would have liberty to do so: but among them there is one only theme, Worthy is the Lamb [Note: Rev 5:11; Rev 5:13.].

Now if the way of salvation (whatever it may be) correspond with Gods design in revealing it, or with the dispositions of those who have been the most distinguished ornaments of it, then it must of necessity cut off from man all occasion of glorying in himself. We may say therefore with the Apostle, Where is boasting then? It is excluded.]
Having determined this point, let us proceed to inquire,

II.

What is that way of salvation which alone does exclude boasting

There are but two possible ways in which any man can be saved, namely, by works, or by faith. Many indeed have attempted to unite them; but that is impossible, seeing that they are distinct from, and directly opposed to each other [Note: Rom 11:6.]. Let us then inquire which of the two excludes boasting?

1.

Does the law of works?

[The law of works says, Do this, and live. Now suppose a man to be saved by his own obedience to this law; will he not have to boast? May he not say to a perishing fellow-creature, I made myself to differ from you? May he not justly take credit to himself for his own superior goodness? yea, even in heaven, may he not unite his own praises with those of his Maker, and ascribe salvation partly to himself?
It is of no use to say, that our works are only in part the ground of our acceptance; and that even for them we are indebted to the operation of Divine grace: for, works are works, by whomsoever they are wrought in us; and, as being wrought in and by us, they are our works; and in whatever degree they form the ground of our justification before God, in that degree (be it little or great) they give us a ground of glorying: and to deny this, is to confound grace and works, which are as distinct, and as irreconcileable with each other, as light and darkness [Note: Rom 11:6.].]

2.

Does the law of faith?

[This says, Believe and be saved. By this law we are constrained to receive every thing out of the Redeemers fulness, and to acknowledge him as our all in all. Nothing is left for us to ascribe to ourselves. The planning of salvation was the work of God the Father: the procuring of it was the work of God the Son: the imparting, continuing, and perfecting of it is the work of God the Holy Ghost. We cannot glory over a fellow-sinner, and say, God had respect to my good qualities, (either seen or foreseen) and on account of them distinguished me from you: no room is left but for shame to ourselves, and gratitude to God.

Here then we may boldly say with the Apostle, By what law is boasting excluded? of works? Nay: but by the law of faith.]
It remains then for us to inquire,

III.

What conclusion we are to draw from these premises

Nothing can be more express than the conclusion drawn by the Apostle

[We have seen that the way of salvation (whatever it be) excludes boasting; and that salvation by faith is the only way that does exclude boasting: from hence therefore the conclusion is plain, that salvation must be by faith and not by works.

But there is an emphasis in the Apostles words which deserves particular attention. He does not merely affirm that salvation is by faith rather than by works, but by faith exclusive of works. No deeds of the law are to be added to faith in order to render it effectual: we must be saved by faith simply, by faith solely. If any work whatever be added to our faith as a joint ground of our hope, or as a motive to induce God to justify us, or as a price whereby we are to obtain an interest in Christ, faith will be made void, and the promise will be of none effect [Note: Rom 4:14.]. We must not trust any more in our good works than in our vilest sins: for the very instant that the smallest stress whatever is laid on our good works as procuring our justification before God, boasting is introduced, and all hope of salvation is annihilated. Not even faith itself saves us as a work, but solely as uniting us to Christ, by whose righteousness we are justified.]

Nor can any thing be more certain than the conclusion drawn by the Apostle
[When men argue, even from the clearest premises, we must be cautious in admitting their conclusions; because they frequently put more into their conclusions than their premises will bear. Indeed, it is necessary to watch every step of their arguments, because of the fallacies which often escape their own observation, and would, if unguardedly acceded to, mislead our judgment also. But no suspicion need be entertained respecting the point before us, since the premises are stated, and the conclusion is drawn, by God himself. If we will dispute about the one or the other, we must debate the matter with God; for it is to Gods arguments, and not to mans, that our assent is now required.]

Before we conclude, we will consider some objections that may be urged against the foregoing statement. It may be said that,
1.

It contradicts many positive assertions of Holy Scripture

[Our Lord does, in answer to the young mans inquiry, What shall I do to inherit eternal life? say, If thou wilt enter into life, keep the commandments [Note: Mat 19:16-17.]. But our Lord did not mean to say, that he, a fallen creature, could keep the commandments, so as to obtain eternal life by them: his answer was intended to shew him, that he must not seek for life in such a way: and, to convince him that he had not kept the commandments so perfectly as he supposed, our Lord put him to the test; and gave him thereby a very convincing proof, that he must seek salvation in another way, namely, by becoming his disciple, and embracing his salvation.

There are many other passages that speak of our works being rewarded: and it is true, that works done in faith, will receive a reward of grace. But is there no difference between a sinners being justified by the merit of his works, and a justified persons receiving a reward of grace on account of his works? In the one case a man may boast, that he has, in part at least, purchased heaven: in the other case, he must acknowledge his justification to be altogether of grace; and his increased weight of glory to be from the superabounding riches of divine grace, proportioned to his services, but not founded on his merits.

But this matter is beyond a doubt: for we are told, that there could not be a law given that should give life to fallen man: and that that was the very reason why a different way of salvation was prescribed to him [Note: Gal 3:21-22.]. So that whatever is said in the Scriptures respecting the reward which God will give to our works, we may be sure they never can be rewarded on the ground of merit, nor can we ever obtain life by the performance of them.]

2.

It encourages people to disregard good works

[If this objection were founded in truth, we should think it sufficient to invalidate all that the Apostle himself could say in confirmation of the text: for we may be well assured, that God can reveal nothing, that in its consequences is destructive of morality. But why should it be thought injurious to good works, to affirm, that they cannot justify us before God? Is there no other end for which they should be performed, than to purchase heaven by them? Are they not necessary to prove the sincerity of our faith? Do they not honour God, and benefit our fellow-creatures, and strengthen the religious principle within us, and tend to make us meet for heaven, yea, and (as has been observed above) increase our happiness in heaven? If we affirm that food is of no use to clothe us, or that clothes are of no use to feed us, do we teach men to despise food and clothing, merely because we deny their utility for purposes for which they never were designed? Surely there are motives enough to the practice of good works, without urging one, which, if entertained in the mind, would at once destroy all their value in the sight of God.

But let us see whether experience gives any countenance to this objection. Were Abraham, David, Paul, regardless of good works, because they believed that they must be justified by faith without works? Were those who are so justly celebrated for their faith in the eleventh chapter to the Hebrews, inattentive to good works, when they chose the most cruel torments, and even death itself, in preference to an accusing conscience? We may even appeal to you respecting those of our own day; who are they that are condemned for their strictness and sanctity? they who exalt the merit of good works, or those who maintain justification by faith alone?

See then how little reason there is for this objection.]

In fine, we shall address a few words,
1.

To those who are yet cleaving to the law of works

[None but they who are taught of God, can conceive how prone we are to self-righteousness, or how subtle are its workings in the heart. We may accede to every idea that has been suggested, and yet be secretly founding our hopes on something that we have done, or that we intend to do; or, which is the same in effect, seeking to recommend ourselves to Christ, that he may become our Saviour.
We entreat you, brethren, to he on your guard, lest, after all your good wishes and desires, you be proved to have built upon a foundation of sand, and be left to inherit your own deserts.]

2.

To those who embrace the law of faith

[Much depends on your conduct: the eyes of the world are upon you; and they will be ready to spy out every blemish in you, in order to justify their rejection of your sentiments. Others may commit a thousand sins, and escape censure: but, if you be guilty of any thing amiss, all mouths are open, not against you only, but against your principles, and against all who maintain them. We say then, with the Apostle, Let them that have believed, be careful to maintain good works. Be much on your guard, that you give no occasion to the enemies to speak reproachfully: but rather endeavour to put to silence the ignorance of foolish men by well-doing. Thus will you adorn the doctrine of God our Saviour, and give a practical refutation of the calumnies that are circulated respecting you.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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.

The Apostle having shewn, and by means so clear and plain, the way of salvation to be only in Christ, and by Christ; now returns back to his original subject, in relation to the total inability of either Jew, or Gentile, justifying themselves before God. And, to do this with greater, force of argument, he puts every objection which the weakness, or perversity of the human mind, untaught of God, might bring into the form of questions. Where is boasting then? It is excluded. By what law of works? Nay, but by the law of faith. Everything is excluded in the creature, while Christ alone is exalted in the infinite greatness, and glories of his Person, and in the infinite merit of his work, in his blood shedding, and righteousness. The, Jew and Gentile are distinctions but in name, while Christ is all, and in all. For God, as a Covenant God in Christ, is the God of both, in every individual instance of his Church, given by God to Christ, and chosen by God in Christ, before the foundation of the world, Eph 1:4 . This ancient settlement of eternity took place, not only before the name of Jew or Gentile were known, but before sin had entered into the world to make those distinctions; yea, before the world itself was called into being. And therefore, as the Church of Christ had being in Christ, from everlasting; the recovery of the Church from the Adam-fall by sin, in this time-state of her being, had been all along provided for: and Christ’s people, whether Jew or Gentile, were his, and the objects of his love, and grace, and favor, from all eternity. So that He that is the God in Covenant for the Jew, is also for the Gentile; seeing it is His justification of them, whether circumcised or uncircumcised, and not their different claims to favor, which becomes the cause of their acceptance. And so far is all this blessed and approved way, of being wholly justified by Christ, from setting aside the law, that in fact it becomes the only establishment of it. Since it proves, that rather than one jot or tittle of God’s holy law should fail; the Son of God shall fulfil all its righteous demands, and give his soul an offering for sin, for the breaches of it by his people. And, it is the joy of all the redeemed, as well in heaven, as earth, that by the obedience and death of Christ, the Son of God in our nature, hath done more to magnify, and make honorable, God’s holy law, than could have been done by the unsinning obedience of the whole creation of (God, to all eternity, Dan 9:24 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

Ver. 27. Where is boasting then, &c. ] A certain sophister would hence prove the authority of the Church. He read the words thus, by a mistake of their shorthand writing, Ubi est gloriatio? Ecclesia est, Where is boasting, it is the church, for exclusa est. it is excluded.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27. ] , the boasting , viz. of the Jews , of which he had spoken before, ch. 2, not ‘ boasting ’ in general, which will not suit Rom 3:29 . (So Theodoret, , Chrys., Theophyl., c [19] : Vulg.: gloriatio tua : Bengel, Rckert, Meyer, De Wette, al.)

[19] cumenius of Tricca in Thrace, Cent y . XI.?

. ] , Theodoret.

. . . . .] By what law (is it excluded)? (is it by that) of works? No, but by the law ( norma , the rule) of faith . The contrast is not here between the law and the Gospel as two dispensations, but between the law of works and the law of faith , whether found under the law, or the Gospel, or (if the case admitted) any where else. This is evident by the Apostle proving below that Abraham was justified , not by works, so as to have whereof to boast, but by faith.

Fuente: Henry Alford’s Greek Testament

27 4:25. ] JEWISH BOASTING ALTOGETHER REMOVED by this truth , NOT however BY MAKING VOID THE LAW, nor BY DEGRADING ABRAHAM FROM HIS PRE-EMINENCE, but BY ESTABLISHING THE LAW, and shewing that Abraham was really JUSTIFIED BY FAITH, and is the FATHER OF THE FAITHFUL.

Fuente: Henry Alford’s Greek Testament

Rom 3:27-31 . In these verses the positive exposition of the righteousness of God as offered to faith through the redemption in Christ Jesus, is concluded. The Apostle points out two inferences which can be drawn from it, and which go to commend it to religious minds. The first is, that it excludes boasting. A religious constitution under which men could make claims, or assume anything, in the presence of God, must necessarily be false; it is at least one mark of truth in the Christian doctrine of justification that by it such presumption is made impossible. The second is, that in its universality and its sameness for all men, it is consistent with (as indeed it flows from) the unity of God. There can be no step-children in the family of God; a system which teaches that there are, like that current among the Jews, must be wrong; a system like the Christian, which excludes such an idea, is at least so far right. In Rom 3:31 an objection is raised. The whole system just expounded may be said to make Law void to stultify and disannul all that has ever been regarded as in possession of Divine moral authority in the world. In reality, the Apostle answers in a word, its effect is precisely the reverse: it establishes law.

Fuente: The Expositors Greek Testament by Robertson

Rom 3:27 . , where, since this is the case, is boasting? : for the use of the tense, cf. and in Joh 15:6 ; it is equivalent to, “is peremptorily, or once for all, shut out”. ; By what kind of law? In other words, How is the “law,” the divinely appointed spiritual order, or constitution, which excludes boasting, to be characterised? Is it by “the works” which it prescribes, and which those who live under it perform? No: its character is given when we call it a constitution or law of “faith”. in these brief questions is evidently used in a wide sense to denote the religious order or system under which men live, regarded as established by God, and having His authority; the O.T. religion and the N.T. religion, unlike, and in some ways opposed, as they are, are alike divine institutes.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Rom 3:27-30

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

Rom 3:27 “Where then is boasting” The presence of the article with “boasting” may reflect the pride of the Jews (cf. Rom 2:17; Rom 2:23). The gospel is humbling. Fallen mankind (Jews and Gentiles) cannot help themselves (cf. Eph 2:8-9). See SPECIAL TOPIC: BOASTING at Rom 2:17.

Just a brief further note to clarify my previous statement. Although humans cannot merit God’s love and forgiveness does not imply they have no part in their own salvation. Humans must sense their sin/guilt and embrace God’s offer in Christ. God deals with fallen humanity by means of “covenant.” We must respond and continue to respond.

1. repentance

2. faith

3. obedience

4. perseverance

We do have a crucial part in our relationship with God. We are responders! But we must respond! Free will is as crucial a biblical doctrine as is sovereignty. The Bible, being an eastern book, presents truth in tension-filled pairs.

SPECIAL TOPIC: EASTERN LITERATURE

“It is excluded” This term (ek [out] plus klei [shut]) is used only here and in Gal 4:17. It literally means “to lock out.”

“by a law of faith” God’s New Covenant of Jer 31:31-34 (Eze 36:22-38) is not based on performance, but on trust/faith/belief (pistis) in His gracious character and promises. Both the Old and New Covenants were meant to change fallen mankind into God’s character (righteous, i.e., Lev 19:2; Mat 5:48; Rom 8:29).

Rom 3:28 “we maintain that a man is justified by faith apart from works of the Law.” This is a summary of Rom 3:21-26 and a foreshadowing of Romans 4-8 (cf. 2Ti 1:9; Tit 3:5). Salvation is a free gift through faith in Christ’s finished work (cf. Rom 3:24; Rom 5:15; Rom 5:17; Rom 6:23; Eph 2:8-9). However, maturity is a “cost everything” life of obedience, service, and worship (cf. Gal 5:6; Eph 2:10; Php 2:12; and see note at Rom 1:5).

Rom 3:29 God’s purpose has always been to redeem all humans made in His image (Gen 1:26-27; Gen 5:1; Gen 9:6). The redemptive promise of Gen 3:15 is to all of Adam’s children. He chose Abraham in order to choose the world (cf. Gen. 12:31; Exo 19:4-6; Joh 3:16).

This verse, like Rom 3:9, may reflect tension in the Roman church between believing Jewish leadership, who may have left Rome following Nero’s edict forbidding Jewish worship which resulted in believing Gentile leadership, who replaced them. Romans 9-11 may also address this same tension.

Rom 3:30

NASB”since indeed God is one”

NKJV”since there is one God”

NRSV”since God is one”

TEV”God is one”

NJB”since there is only one God”

This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. If monotheism is true, then He must be the God of all people.

SPECIAL TOPIC: MONOTHEISM

“He will justify the circumcised by faith” The Greek word “justify” is from the same root as “righteousness.” See Special Topic at Rom 1:17. There is only one way to be right with God (cf. Rom 9:30-32). The two criteria for salvation are faith and repentance (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21; see note at Rom 1:5). This is true for both Jews and Greeks.

“by faith. . .through faith” There is obvious parallelism between these two clauses. The prepositions ek and dia are used here synonymously. No distinction is intended.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

boasting. i.e. of the Jew; Rom 2:17-23. Greek. kauchesis, which means the act of boasting, while kauchema (Rom 4:2) refers to the subject of the boast.

excluded. Greek. ekkleio. Only here and Gal 1:4, Gal 1:17.

what. Literally what manner of. Compare 1Pe 1:11.

works. Same as “deeds”, Rom 3:20.

Nay. Greek. ouchi. App-105.

the = a.

Fuente: Companion Bible Notes, Appendices and Graphics

27.] , the boasting, viz. of the Jews, of which he had spoken before, ch. 2, not boasting in general, which will not suit Rom 3:29. (So Theodoret, ,-Chrys., Theophyl., c[19]:-Vulg.: gloriatio tua: Bengel, Rckert, Meyer, De Wette, al.)

[19] cumenius of Tricca in Thrace, Centy. XI.?

.] , Theodoret.

. . …] By what law (is it excluded)? (is it by that) of works? No, but by the law (norma, the rule) of faith. The contrast is not here between the law and the Gospel as two dispensations, but between the law of works and the law of faith, whether found under the law, or the Gospel, or (if the case admitted) any where else. This is evident by the Apostle proving below that Abraham was justified, not by works, so as to have whereof to boast, but by faith.

Fuente: The Greek Testament

Rom 3:27. , where) A particle showing the argument to be complete and unanswerable. 1Co 1:20; 1Co 15:55; comp. 2Pe 3:4.- , boasting) of the Jew, over the Gentiles, towards God, ch. Rom 2:17, etc., Rom 4:2. He may boast, who can say, I am such as [all that] I ought to be, having fully attained to righteousness and life. The Jews sought for that ground for boasting in themselves.- ) by what law, supply , is boasting excluded; or rather, by what law is the thing [justification] accomplished? A similar ellipsis is found at ch. Rom 4:16, [ , therefore it is accomplished of or by faith].-, nay) Although a man, according to the law, might have [i.e., supposing he might have] righteousness and a reward, yet he could not boast before God; comp. Luk 17:10; now as it is, seeing that there is no righteousness to be had by the law, there remains much less room for boasting; and boasting is much more excluded by the law of faith, than by the law of works.- , the law of faith) An appropriate catachresis [change[39] in the application] of the word law. This [justification by faith] is also a law, inasmuch as being of Divine appointment, to which subjection [submission] is due, ch. Rom 10:3. [They have not submitted themselves to the righteousness of God].

[39] See Appendix.

Fuente: Gnomon of the New Testament

Rom 3:27

Rom 3:27

Where then is the glorying?-It is a well-established law of God that salvation can allow no glorying on the part of man.

It is excluded.-All glorying must be excluded.

By what manner of law? of works?-Not by the Jewish law nor by any law of works invented by man, for all such works allow glorying.

Nay: but by a law of faith.-But by the law of which faith in Jesus Christ is the leading principle. This shows that there is a law of faith in contrast with the law of works. The things ordained by Jesus Christ, of which faith is the leading principle, constitute the law of faith in Christ. The requirements of Jesus allow no glorying, and by these man can be saved. All the requirements of the law of faith humiliate men and turn them from self to trust in God. Faith leads from self to God and his ways, to repentance, to be buried out of self and raised in Christ Jesus. Every act of the law is a repudiation of self-a turning away from self in heart, soul, and body into Christ. There is nothing in these acts of turning away from self to encourage or even allow glorying or to cultivate a feeling of self-righteousness; but every act of soul, mind, and body is one that cultivates and declares distrust of self, confidence, and reliance on God through Jesus Christ.

Fuente: Old and New Testaments Restoration Commentary

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, 1Co 1:29-31, 1Co 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, 1Jo 5:11, 1Jo 5:12

Reciprocal: Num 23:4 – I have prepared Jdg 7:2 – Israel Zec 12:7 – save Mat 20:12 – borne Luk 15:29 – Lo Luk 18:12 – fast Rom 1:30 – boasters Rom 4:6 – without Rom 11:18 – Boast not Eph 2:9 – General

Fuente: The Treasury of Scripture Knowledge

:27

Rom 3:27. The works of the law could not pay that huge debt, neither could the regretful poverty of the debtor satisfy his creditor. But the service to the creditor’s son satisfied the creditors just as the blood of Christ atones for those who will do or have done what the great Creditor requires. In view of such a plan, neither the doer of the works of the law nor the servant of Christ has anything of which to boast.

Fuente: Combined Bible Commentary

Rom 3:27. Where is the boasting (or glorying) then? We have here an inference (then) vivaciously set forth in question and answer. In view of this manifestation of Gods righteousness apart from the law, the Jew cannot boast. Such a scheme prevents any glorying; but the immediate reference to the Jew is clear from the context, as well as the use of the article. The Jewish attitude was well known; hence the question is not abrupt. Glorying would cover both the good and bad senses of the Greek term, which, however, has here the bad sense, namely, boasting. In chap. Rom 4:2 another, but similar word is used.

By what kind of a law? This refers to the exclusion, which must have taken place according to some rule or principle revealed by God; law being here used in its widest sense, of any expression of the will of God.

A law of faith; i.e., a law that requires faith. The contrast is not here between the law and the gospel as two dispensations, but between the law of works and the law of faith, whether found under the law or the gospel, or (if the case admitted) anywhere else. This is evident by the Apostle proving below that Abraham was justified, not by works, so as to have whereof to boast, but by faith (Alford). If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, the way of justification by faith, doth forever exclude boasting …. therefore it is most for Gods glory, that thus we should be justified (Mathew Henry).

Fuente: A Popular Commentary on the New Testament

The apostle having laid down in the foregoing verses, the nature of justification exactly in the several and respective causes of it, declares in this verse, what is the consequence of this doctrine, namely, the excluding of all self-confidence and boasting in ourselves, or in any works done by ourselves: Where is boasting then?

Learn hence, That man is naturally a very proud creature, prone to boast of, and glory in, any excellency, either real or supposed, belonging to himself.

Learn, 2. That God has taken care to give a check to this insolent pride of man, and to cut off all occasion of boasting from him, That no flesh should glory in his sight 1Co 1:29. Whilst God intended man glory, he took a course to cut off all glorying from man.

Learn, 3. That the course which the wisdom of God has taken to hide pride from man’s eyes, and to cut off all occasion of boasting from him, is by denying him justification by his own works; and ordaining, that the meritorious cause of justification should not lie in himself, but in another.

Grace must have all the glory; not the law of works, but the law of faith justifieth and saveth all believers.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 3:27. Where is boasting then? The boasting of the Gentiles in their philosophy, or of the Jews in the rites of the law of Moses, as sufficient for their salvation. Or the boasting of the Jews against the Gentiles, or that of any one in his own righteousness, or on account of any peculiar privileges he may enjoy. It is excluded This way of justification by free grace, through faith, leaves no room to any one for boasting of what he is, or has, or does, or can do. By what law? Of works? By that of Moses, or any other law, promising life only to perfect obedience, and threatening all disobedience with inevitable death? Nay; this, if the fulfilling of it had been practicable, and a man could have been justified thereby, would have left him room for boasting, even that he had procured his justification by his own virtue and goodness. But by the law of faith The law of faith here, as opposed to the law of works, is that gracious covenant which God made with mankind immediately after the fall. It is fitly termed a law, because it is the law, or rule, by which sinners are to be justified in every age; and the law of faith, because the requisition of faith, as the means of our justification, is as much a law to men under the new covenant, as the requisition of works for the same purpose was a law under the first covenant. This law of faith is properly said to exclude boasting, since it requires all persons, without distinction, to acknowledge themselves sinners, deserving condemnation and wrath; and, as guilty, depraved, weak, and indigent, to make an humble application to the free mercy and grace of God in Christ, for pardon, holiness, and every other blessing which is necessary to their final happiness.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ninth Passage (3:27-31). The Harmony of this Mode of Justification with the true Meaning of the Law.

The apostle had asserted, Rom 3:21, that the law and the prophets themselves bear witness to the mode of justification revealed in the gospel. This he demonstrates, first generally, from the spirit of the law, then specially, from the example of Abraham, in the two following pieces: chap. Rom 3:27-31 and chap. 4. As the theme of the preceding piece was expressed in the words of Rom 3:21-22 : righteousness of God revealed without law…by faith in Jesus Christ, that of the following development is found in the words of Rom 3:21 : witnessed by the law and by the prophets. We see how rigorously the apostle adheres to order in his work.

The piece, Rom 3:27-31, argues from all that precedes to the harmony of justification by faith with the Old Testament1. Inasmuch as the law and the gospel equally exclude justification by works, Rom 3:27-28; this is the negative demonstration; and 2. Inasmuch as only justification by faith harmonizes with the Monotheism which is the doctrinal basis of the whole Old Testament, Rom 3:29-31; such is the positive demonstration.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Where then is the glorying? [Rom 2:17; Rom 2:23] It is excluded. By what manner of law? of works? Nay: but by a law of faith. [In all that portion of this Epistle embraced between 2:17-3:20, Paul has been demolishing the boastful spirit of the Jew. As he ends his successful argument, he pauses now to ask, triumphantly, What is left of this boasting? If a man is saved not as a righteous person, but as a pardoned criminal, where is there room for boastfulness? There is none at all; it is excluded. But by what law or principle is it excluded? by that of works? No; for such a law tends to foster it; but by the law or principle of faith. The law of works, which says, “Do this if thou wouldst live,” tended to develop a spirit of self-righteousness; but the law of faith, which says, “Believe on the Lord Jesus, and thou shalt be saved,” silences all boasting.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

27. Where then is boasting? It is excluded. By what law? of works? No; but through the law of faith.

Fuente: William Godbey’s Commentary on the New Testament

SECTION 11 ALL BOASTING IS NOW SHUT OUT

CH. 3:27-30

Where then is the exultation? It has been shut out. Through what kind of law? Of works? No, but through a law of faith. For we reckon that a man is justified by faith apart from works of law. Or, of Jews only is He the God? Lot also of Gentiles? Yes, also of Gentiles; if, at least, there is one God who will justify circumcision by faith and uncircumcision through their faith.

Rom 3:27. Where then etc.: question suggested by 10, and bringing out a logical consequence of it.

The exultation: the well-known exultation of Rom 2:17; Rom 2:23. That Paul refers specially to Jewish boasting, is evident from Rom 3:29-30. But all human boasting is shut out by 10: for its teaching rests on the truth that no man, by his own effort, can save himself. Paul looks round and cries, Where now is your exultation? It has vanished from view: it has been shut out. By what means? By means of a law, i.e. a divine proclamation of the way in which God will rule and judge His people?

What kind of law? one which re-echoes the voice of Moses, Do this and live?

No. God has shut out all boasting by promulgating a law which says, Believe and live. The Gospel is correctly called a law: for it is an authoritative declaration of Gods will concerning us, and of the principles on which He will govern us. It is a law of faith: for it requires faith, and is thus distinguished from the Mosaic Law which required works. Important coincidences in Joh 6:29; 1Jn 3:23. The word law reminds us that the voice of Christ is equal in authority to the voice from Sinai.

Rom 3:28. Restatement of Doctrine I, taught in Rom 3:21-22; so put as to be evidently a proof of the answer just given. The reading here is uncertain. The documentary evidence is about equally divided. All the Critical Editors prefer for, though Tregelles and Westcott express doubt, by putting therefore in their margin. The Revisers prefer therefore, putting for in the margin, as read by many ancient authorities. This is therefore a case in which internal evidence may be allowed to decide. The reading for would make Rom 3:28, a proof of Rom 3:27; the reading therefore would make it an inference. Now this restatement of Pauls great doctrine cannot be an inference from a consequence of that doctrine, viz. that by it all boasting has been shut out: but it comes in appropriately as a restatement of the source from which the consequence flows. I therefore prefer the Editors reading, For we reckon etc. The point of the proof here given lies in the sharp contrast of faith and works of law, which echoes a similar contrast in Rom 3:21-22. The Gospel proclaims righteousness for all who believe it, without reference to previous obedience to law. Now the Gospel is an authoritative declaration of the will of God, and has therefore the force of law. By promulgating this new law, God has shut out all boasting on the ground of good works: for the new law implies that works cannot save.

Rom 3:29. Another ground of Jewish boasting. Do you exult in God as though He had nothing to do with any except Jews? Is He not the God also of Gentiles? Yes, also of Gentiles: Pauls answer, re-echoing his question.

Rom 3:30. A second restatement of Doctrine I, in a form suited to overturn this second objection, strengthened by a great truth in which the Jews gloried, viz. the oneness of God.

Circumcision: as in Rom 2:26. It was a visible mark of the covenant on which rested the vain belief of the Jews that God was their God only.

By faith (Rom 1:17) and through faith (Rom 3:22) are practically the same.

Their faith: that which the Gentiles evidently have. If there be one God, and if He will justify all on the same terms, then is He the God of both Jews and Gentiles. Notice here an important argument. The oneness of God is a proof that He is the God of all men: for a national god must be one among many. Thus a doctrine to which the Jews clung tenaciously supports the teaching of Paul and overthrows the exclusiveness of the Jews.

We here meet again the two objections dealt with in 6 and 7. those based on the Law and on circumcision. Each is overturned by a restatement of Pauls great doctrine of Justification through faith, in forms suited to the objections they are designed to rebut.

In Rom 2:13, Paul overturned the first objection by pointing to a principle which underlies all law. He now shows that the Gospel, which has authority equal to that of the ancient law, likewise overturns it. And He shows that the Gospel, read in the light of a truth which the Jews were ever ready to assert, overturns also the second objection.

That Paul mentions, as the first result of the Gospel, a matter so small as exclusion of Jewish boasting, may surprise us. But this boasting was probably the chief hindrance to the spread of the Gospel among the Jews.

It lingered even among Jewish Christians: so Gal 3:2; Gal 4:21; Gal 5:4. Paul wishes to show at once that it is utterly inconsistent with the Gospel. Moreover, that the Gospel shuts out all Jewish boasting, was to many a serious objection to it. So serious is this objection that Paul is compelled to meet it before he goes on to develop the spiritual results of the Gospel. By the reasoning of Rom 3:27-30, he suggests the objection: in Rom 3:31, he states it: and in Romans 4 he will entirely overturn it. Thus this section opens a way for the next.

Fuente: Beet’s Commentary on Selected Books of the New Testament

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”.

Fuente: Geneva Bible Notes

B. The defense of justification by faith alone 3:27-31

Having shown what justification is, Paul went on to reaffirm that it is available only by faith. He proceeded to expound the great theological thesis of Rom 3:21-26. Rom 3:27-31 state this theme, and chapter 4 elucidates and elaborates it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

There is no place for human boasting in this plan of salvation (cf. Eph 2:8-9), though the Jews were inclined to boast because of their privileges (Rom 2:17; Rom 2:23). The reason is that God’s provision of salvation by faith springs from a different law than salvation by works does.

"One would think that the sinner would love to be forgiven at no cost. Unfortunately that is not the case. After all, sinners have their pride. They desperately want to claim some role in their own redemption." [Note: Mounce, p. 38.]

Salvation by works rests on keeping the Mosaic Law. This does not mean that the Mosaic Law required works for salvation but that those who hope to earn salvation by their works look to the Mosaic Law as what God requires. God’s gift of salvation, however, rests on a different law (principle) that God has also ordained and revealed. This "law" is that salvation becomes ours by faith in Jesus Christ. Faith is what God requires, not works.

". . . He has sent His Son, who has borne sin for you. You do not look to Christ to do something to save you: He has done it at the cross. You simply receive God’s testimony as true, setting your seal thereto. (I often quote 1Ti 1:15 to inquiring sinners: ’Christ Jesus came into the world to save sinners.’ In response to my question, they confess that ’came’ is in the past tense. Then I say, ’How sad that you and I were not there, so that He might have saved us, for He has now gone back to heaven!’ This shuts them up to contemplate the work Christ finished when He was here; upon which work, and God’s Word concerning it, sinners must rest: that is faith.) You rest in God’s Word regarding Christ and His work for you. You rest in Christ’s shed blood." [Note: Newell, p. 109.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)