27 Where then `is' the boasting? it was excluded; by what law? of works? no, but by a law of faith:
thou who in the law dost boast, through the transgression of the law God dost thou dishonour?
that no flesh may glory before Him; and of Him ye -- ye are in Christ Jesus, who became to us from God wisdom, righteousness also, and sanctification, and redemption, that, according as it hath been written, `He who is glorying -- in the Lord let him glory.'
Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,
(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her --
but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing.
having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.'
and if by grace, no more of works, otherwise the grace becometh no more grace; and if of works, it is no more grace, otherwise the work is no more work.
for Moses doth describe the righteousness that `is' of the law, that, `The man who did them shall live in them,'
for the law of the Spirit of the life in Christ Jesus did set me free from the law of the sin and of the death;
I thank God -- through Jesus Christ our Lord; so then, I myself indeed with the mind do serve the law of God, and with the flesh, the law of sin.
I find, then, the law, that when I desire to do what is right, with me the evil is present,
And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
And he spake also unto certain who have been trusting in themselves that they were righteous, and have been despising the rest, this simile: `Two men went up to the temple to pray, the one a Pharisee, and the other a tax-gatherer; the Pharisee having stood by himself, thus prayed: God, I thank Thee that I am not as the rest of men, rapacious, unrighteous, adulterers, or even as this tax-gatherer; I fast twice in the week, I give tithes of all things -- as many as I possess. `And the tax-gatherer, having stood afar off, would not even the eyes lift up to the heaven, but was smiting on his breast, saying, God be propitious to me -- the sinner! I say to you, this one went down declared righteous, to his house, rather than that one: for every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
he who hath believed, and hath been baptized, shall be saved; and he who hath not believed, shall be condemned.
And ye have remembered your ways that `are' evil, And your doings that `are' not good, And have been loathsome in your own faces, For your iniquities, and for your abominations. Not for your sake am I working, An affirmation of the Lord Jehovah, Be it known to you, Be ashamed and confounded, because of your ways, O house of Israel.
And I -- I have established My covenant with thee, And thou hast known that I `am' Jehovah. So that thou dost remember, And thou hast been ashamed, And there is not to thee any more an opening of the mouth because of thy shame, In My receiving atonement for thee, For all that thou hast done, An affirmation of the Lord Jehovah!'
for by grace ye are having been saved, through faith, and this not of you -- of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good works, which God did before prepare, that in them we may walk.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 3
Commentary on Romans 3 Matthew Henry Commentary
Chapter 3
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,
The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.
Rom 3:1-18
Rom 3:19-31
From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from ch. 1:17, and which he lays down (v. 28) as the summary of his discourse, with a quod erat demonstrandu-hich was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. If we had never sinned, our obedience to the law would have been our righteousness: "Do this, and live.' But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their obedience to the moral law that the Pharisees looked for justification, Lu. 18:11. Now there are two things from which the apostle here argues: the guiltiness of man, to prove that we cannot be justified by the works of the law, and the glory of God, to prove that we must be justified by faith.