โรม 3:27 วิจารณ์

The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, I. He answers some objections that might be made against what he had said about the Jews (Rom 3:1-8). II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles (Rom 3:9-18). III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (Rom 3:19 to the end). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.

INTRODUCTION TO ROMANS 3 In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said concerning the equality of the Gentiles with the Jews; and various proofs out of the Psalms and Prophets, showing the general depravity and corruption of mankind, of the Jews as well as of the Gentiles; and the conclusion from all this, that there is no justification by the works of the law, but by the righteousness of God received by faith, of which a large and clear account is given. The first objection is in Rom 3:1, and is taken from the unprofitableness of being a Jew and a circumcised person, if that is true which is asserted in the preceding chapter; to which an answer is given, Rom 3:2, showing that though many things might be instanced in, in which the Jew had the advantage of the Gentile in external things; this might be mentioned as one for all, and taken sufficient answer, that the Jews had the oracles or word of God committed to their trust, by which they became acquainted with the will of God. The apostle foreseeing that another objection would arise upon this; what signifies their having the oracles of God, when these are not believed by them? prevents it by observing, Rom 3:3, that though some did not believe, some did, and as for the unbelief of others, the truth and faithfulness of God in his word were not made void by it; however false and deceitful men are, God is always true to his word, Rom 3:4, and which is confirmed by a passage of Scripture, cited out of Psa 51:4, hence arises another objection, that if the righteousness of God is commended and illustrated by the unrighteousness of man, then it would be unjust in God to take vengeance on men for their sins, Rom 3:5, which is removed with abhorrence, and answered by observing, that if there was any truth in it, the world could not be judged by God, as it certainly will, Rom 3:6, but still the objection is continued and strengthened, Rom 3:7, that if God is glorified through the sins of men, not only men ought not to be punished for them, but they should not be reckoned sinners, or as doers of evil things, but of good things, and be indulged in them; to which is replied, that this was the common calumny cast upon the doctrine of the apostle, and persons of such principles and practices are deserving of damnation, Rom 3:8. Having removed these objections, the apostle reassumes his former assertion, and supports it, that a carnal circumcised Jew is no better than a carnal uncircumcised Gentile; it being already sufficiently made to appear, that they are both under the power and guilt of sin; and as a further evidence of it, he produces several passages out of the book of Psalms, and out of the prophecies of Isaiah, which fully express the sad corruption of human nature, and especially of the Jews; and this account begins in Rom 3:10, and ends in Rom 3:18, and which account he suggests, Rom 3:19, carries in it such a full conviction of the truth of what he had said, that all men are under sin, that no one would be able to open his mouth in his own defence, but all must acknowledge themselves guilty before God: and then he proceeds to the conclusion he meant to draw from all this, that there is no justification of any before God by the deeds of the law; giving this as a reason for it, because the law discovered sin, but not a justifying righteousness, Rom 3:20, that is revealed in another way, by the Gospel, and not the law, though both law and prophets bear a testimony to it, Rom 3:21, which righteousness is described by the author of it, God; by the means through which it comes to the use and comfort of men, the faith of Christ; and by the subjects of it, them that believe; in the justification of which there is no difference, Rom 3:22, of which a reason is given, Rom 3:23, taken from the general state of men, as sinners, and bereaved of the image of God: the several causes, ways, means, and end of the justification of such persons are suggested; the moving cause is the free grace of God, the meritorious or procuring cause the redemption that is in Christ, Rom 3:24, and his propitiatory sacrifice, Rom 3:25, which is owing to the eternal purpose of God, whose end in it was to declare his purity, holiness, and justice; which end is repeated and enlarged on, in Rom 3:26, upon which the apostle asks, Rom 3:27, what is become of boasting in the creature? and answers himself by saying, it was excluded, not by the doctrine of works, but by the doctrine of faith, and particularly the doctrine of justification by faith in the righteousness of Christ; wherefore the conclusion stands firm and just, from the premises, that justification is by faith without the works of the law, Rom 3:28, and it is further confirmed, that Jews and Gentiles, with respect to their state and condition God-ward, are on a level; he is the God of the one, as well as of the other, Rom 3:29, and this appears by his justifying both in one and the same way, through faith in the righteousness of this Son, Rom 3:30, and the chapter is concluded by obviating an objection that might be made, that through this doctrine of justification by faith the law is made void, and is of no use, Rom 3:31, to which the apostle answers, that this is so far from being fact, that the law is established by it.

Do we then make void the law through faith?.... Which question is answered by way of detestatation, God forbid! and by asserting the contrary, yea, we establish the law. The law is not made void, neither by the grace nor doctrine of faith: not by the grace of faith; for that faith is not right which is not attended with works of righteousness; and those works are not right which do not flow from filth. Such a connection there is between faith and works; and so much do the one depend upon the other. Moreover, none but believers are capable of performing good works aright, and they do them, and they ought to do them: besides, faith, as a grace, looks to Christ, as the end of the law for righteousness, and therefore do not make it void. Nor is it made void by the doctrine of faith, and by the particular doctrine of a sinner's justification by faith in Christ's righteousness, which is here more especially intended; for though it is made void by it, as to any use of it for justification by the deeds thereof; yet its use in other respects is not set aside, such as to inform us of the mind and will of God, to discover and convince of sin, to show believers their deformity and imperfection, to render Christ and his righteousness more valuable, and to be a rule of walk and conversation to them; and it still remains a cursing and condemning law to Christless sinners, though justified ones are delivered from it as such: yea, the law is so far from being made void, that it is established by this doctrine; for by it the perpetuity of it is asserted, the spirituality of it is acknowledged, the perfect righteousness of it is secured: according to this doctrine all its demands are answered; whatever it requires it has, such as holiness of nature, perfect obedience to its precepts, and its full penalty borne: it is placed in the best hands, where it will ever remain; and a regard to it is enforced under the best influence, by the best of motives, and from the best of principles. It is indeed abolished as a covenant of works, and in this sense is made void to believers; and it is done away as to the form of administration of it by Moses; and it is destroyed as a yoke of bondage; and the people of God are free from the malediction of it, and condemnation by it, and so from its terror; yet it remains unalterable and unchangeable in the hands of Christ; the matter of it is always the same, and ever obligatory on believers, who, though they are freed from the curse of it, are not exempted from obedience to it: wherefore the law is not made void, so as to be destroyed and abolished in every sense, or to be rendered idle, inactive, useless, and insignificant; but, on the contrary, is made to stand, is placed on a sure basis and firm foundation, as the words used signify. Next: Romans Chapter 4

"Where is boasting then? it is excluded," he says. "By what law? of works? Nay, but by the law of faith." Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. For after he had said that God justifieth man by faith, he grapples with the Law again. And he does not say, where then are the well doings. of the Jews? where their righteous dealing? but, "where is then the boasting?" so taking every opportunity of showing, that they do but use great words, as though they had somewhat more than others, and have no work to show. And after saying, "Where then is the boasting?" he does not say, it is put out of sight and hath come to an end, but "it is excluded," which word rather expresses unseasonableness; since the reason for it is no more. For as when the judgment is come they that would repent have not any longer the season for it, thus now the sentence being henceforth passed, and all being upon the point of perishing, and He being at hand Who by grace would break these terrors, they had no longer the season for making a plea of amelioration wrought by the Law. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.

Paul tells those who live under the law that they have no reason to boast basing themselves on the law and claiming to be of the race of Abraham, seeing that no one is justified before God except by faith.

For who will glory, or for what, when everyone has become worthless and gone out of the right way, and nobody does good works anymore? Therefore he says that all glorying is excluded.… How? We have acquired the forgiveness of our former sins and have been justified freely by the mercy and grace of Christ.

By “boasting” Paul means the proud spirits of the Jews and their excessive arrogance. For they thought they were the only ones who enjoyed God’s providence. But after the divine grace appeared and spread to all nations, the boasting of the Jews ceased.… Paul calls faith a law, recalling the words of the prophet Jeremiah: “Behold, the days are coming, says the Lord, when I will make a new covenant with the House of Israel and the House of Judah, not like the covenant which I made with their fathers.”

Now you say to me (says Paul), What new law has thrown the old one out? For when the ruler adds to the law, the law is changed. Paul answers: When the law of works came in it did not abolish the former law—on the contrary, it actually contained the former law. But when the law of faith appeared it did abolish the earlier law, having overcome the boasting which came from the law of works. These things have been given to us by the grace of God, which our forefathers, however hard they may have tried, were unable to obtain.

The Apostle proved that we are justified through faith, which is why he rightly asks the Jew: where then is that in which you would boast and take pride? He does not say: where is virtue? For the Jews did not have virtue, but only boasting. And he continues: "it is excluded," which means: it is no longer the time to boast. Before Christ it was timely to boast in the law, but now it is no longer timely, for it has become evident that boasting in it is useless. For if the law could justify us, there would be no need for us of Christ. By what law, he asks, is it "excluded"? By the law of works, that is, the one which says that the man who does them shall live by them (Lev. 18:5)? (For this is what the law of Moses said). No, he answers; but by the law of faith, which justifies by grace, and not by works. Behold, he even calls faith a law, because the word "law" was held in honor among the Jews. So boast, O Jew, in faith, which is able to justify you.

After showing that Jews have no advantage over the gentiles either in regard to sin or to justice, he now presents the intended conclusion, by rejecting the boasts whereby they preferred themselves to the gentiles. He does three things. First, he proposes that this boasting be excluded; second, the reason for this exclusion, at by what law; third, the way it is excluded, at for we account. In regard to the first he does two things. First, he raises a question: inasmuch as you, Jew, are under sin just as the gentile, and the gentile is made just by faith just as you are, where is then your boasting, whereby you take glory in the law, as stated above, and on this ground wish to prefer yourself to the gentile? Your boasting is not good (1 Cor 5:6); let us have no self-conceit, envying one another (Gal 5:26). Second, he answers this, saying, it is excluded, i.e., is taken away: the glory has been taken away from Israel (1 Sam 4:21); I will change their glory into shame (Hos 4:7). Or excluded, i.e., expressly manifested. For the Jews gloried in the glory and worship of the one God, and he says that their glory was excluded, i.e., pressed out by Christ, as artists who press out an image in silver are called excludors, in accord with the Psalm, that they might exclude those who were tried by silver (Ps 67:31). But the first meaning is more literal. Then when he says by what law, he states the cause of this exclusion. Since the Jews' boasting was about the law, as has been stated above, it seemed that their boasting had to be excluded by something of the same genre, i.e., by some law. Therefore, he asks by what is their boasting to be excluded? For someone might suppose that the Apostle means their boasting was excluded by certain legal precepts which commanded greater works. That is why he asks, of works? As if to say: do I say that their boasting has been excluded by some law of works? But he answers: no, but by the law of faith. So it is plain that the Apostle alludes here to two laws, that of works and that of faith. At first glance it would seem that by the law of works is meant the old law and by the law of faith the new law, through which the gentile is made equal to the Jew. But there is some doubt about this distinction. For even in the old law faith was necessary, just as it is in the new: you who fear the Lord believe him (Sir 2:8); I believed; therefore I have spoken (Ps 116:10). And indeed, works are required in the new law, namely, the works of certain sacraments, as commanded in Luke: do this in memory of me (Luke 22:19) and of moral observances: be doers of the word and not hearers only (Jas 1:22). Consequently, it should be said that what he calls the law of works is the law outwardly presented and written, through which men's external works are directed, when it prescribes what he ought to do and forbids what ought to be avoided. But what he calls the law of faith is the law inwardly written, through which are directed not only external works but even the very motions of the heart, among which the act of faith is first: with the heart, we believe unto justice (Rom 10:10). Of this second law he speaks below: the law of the spirit of life in Christ Jesus (Rom 8:2).

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.

JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) What advantage then hath the Jew?--that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?" Answer:

INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31) Where is boasting then? . . . excluded. By what law?--on what principle or scheme?. of works? Nay; but by the law of faith.