Rom 3:27-31 | Clarke | STEP | Verse 27 Jew. Where is boasting, then? - 'η καυχησις, This glorying of ours. Have we nothing in which we can trust for our acceptance with God? No merit of our own? Nothing accruing to us from our circumcision and being in covenant with God. Apostle, It is excluded - εξεκλεισθη, It is shut out; the door of heaven is shut against every thing of this kind. Jew. By what law? - By what rule, doctrine, or reason is it shut out? by the law of works? The rule of obedience, which God gave to us, and by which obedience we are accepted by him? Apostle. Nay - Not by the law of works; glorying is not cut off or shut out by that; it stands in full force as the rule of life; but you have sinned and need pardon. The law of works grants no pardon, it requires obedience, and threatens the disobedient with death. But all glorying in the expectation of salvation, through your own obedience, is excluded by the law, the doctrine of faith: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, ( ), is that by which you can be justified, pardoned, and taken into the Divine favor.

Romans 3:27-31

Verse 27

Jew. Where is boasting, then? - 'η καυχησις, This glorying of ours. Have we nothing in which we can trust for our acceptance with God? No merit of our own? Nothing accruing to us from our circumcision and being in covenant with God.

Apostle, It is excluded - εξεκλεισθη, It is shut out; the door of heaven is shut against every thing of this kind.

Jew. By what law? - By what rule, doctrine, or reason is it shut out? by the law of works? The rule of obedience, which God gave to us, and by which obedience we are accepted by him?

Apostle. Nay - Not by the law of works; glorying is not cut off or shut out by that; it stands in full force as the rule of life; but you have sinned and need pardon. The law of works grants no pardon, it requires obedience, and threatens the disobedient with death. But all glorying in the expectation of salvation, through your own obedience, is excluded by the law, the doctrine of faith: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, (Rom 3:25), is that by which you can be justified, pardoned, and taken into the Divine favor. Verse 28

Therefore we conclude, etc. - Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of Jesus, Heb 10:19, Heb 10:20, etc: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favor, by faith in Christ's blood, without the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim. Verse 29

Is he the God of the Jews only? - Do not begin to suppose that because you cannot be justified by the works of the law and God has in his mercy found out a new method of saving you, that therefore this mercy shall apply to the Jews exclusively. Is not God the maker, preserver, and redeemer, also of the Gentiles? Yes, of the Gentiles also, as much as of the Jews; for all have equally sinned and there is no reason, if God be disposed to show mercy at all, that he should prefer the one to the other; since they are all equally guilty, sinful, and necessitous. Verse 30

Seeing it is one God - επιπερ εις ο θεος. This has been rendered, Seeing God is one. It however makes little difference in the sense: the apostle's meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall justify - pardon, the circumcision - the believing Jews, by faith; and the uncircumcision - the believing Gentiles, by the same faith; as there is but one Savior and one atonement provided for the whole.

It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, By faith, and a different meaning when he says, δια της πιστεως, Through faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, by That Same faith. Verse 31

Do we then make void the law through faith? -

1. By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. All that law had respect to him; and the doctrine of faith in Christ Jesus, which the Christian religion proclaimed, established the very claims and demands of that law, by showing that all was accomplished in the passion and death of Christ, for, without shedding of blood, the law would allow of no remission; and Jesus was that Lamb of God which was slain from the foundation of the world, in whose blood we have redemption, even the remission of sins.

2. We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; for such are God's workmanship, created anew in Christ Jesus, unto good works; in which they find it their duty and their interest incessantly to live.

1. In the notes on the preceding chapter, I have, in general, followed the plan of Dr. Taylor, and especially in regard to its dialogue form, but I have often differed much from that very learned and judicious man, in the application of many words and doctrines. He cannot allow that the death of Christ should be considered as a price paid down for the salvation of men and, I confess, I cannot understand the apostle in any other way. Nor can I see the weight of many of his observations, nor the force of his conclusions, on any other ground than this, that the passion and death of Christ were an atonement made to Divine justice in the behalf of man; and that it is through the merit of that great sacrifice that God forgives sin. Nor can I see any reason why such great stress should be laid on faith, but as that lays hold on and takes up the sacrifice of Christ as a ransom price for the redemption of the soul from the thraldom and misery of sin and Satan.

2. This chapter contains a fine and striking synopsis of the whole Christian system. The wretched state of man is awfully exhibited, from the 10th to the 18th verse; and the plan of salvation, in the 24th, 25th, and 26th verses. A pious writer calls these the Catechism of Christian Righteousness. The following points in this catechism are worthy of high consideration - viz. How is God glorified in us, and we in him? - By his Grace. What does his grace work in us? - True holiness. Upon what motive? - Because it is pleasing to him. By whom does he give us salvation? - By Jesus Christ. How has Christ obtained this for us? - By redeeming us. What price did he give? - His Blood. What does his blood effect? - It reconciles us to God. How is it applied? - By Faith. Who has given this victim of reconciliation? - God the Father. Why did he choose these means? - To confound the false righteousness of the Gentiles; to abolish the Figurative righteousness of the Jews; and to establish his own. What does this grace of God perform? - It pardons sin and purifies the heart. For whom is this designed? - For all mankind, both Jews and Gentiles. To whom are these blessings actually communicated? - To all who repent, turn from their sin, and believe on the Lord Jesus. Why did not God make known this grand method of salvation sooner?

1. To make it the more valued:

2. To show his fidelity in the performance of his promises: and,

3. To make known the virtue and efficacy of the blood of Christ, which sanctifies the present, extends its influence to the past, and continues the availing sacrifice and way of salvation to all future ages.

3. On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul. Christ has done much to save us, and the way of salvation is made plain; but, unless he justify our conscience from dead works, and purify our hearts from all sin, his passion and death will profit us nothing. While we boast in Christ Jesus, let us see that our rejoicing, καυχησις, our boasting, be this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, 2Cor 1:12.

4. We must beware of Antinomianism; that is, of supposing that, because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an innocent, holy, and useful life. Wherever Christ lives he works: and his work of righteousness will appear to his servants, and its effect will be quietness and assurance for ever. The life of God in the soul of man is the principle which saves and preserves eternally.