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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 3:19–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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 Rom 1:17, and which he lays down (Rom 3:28) as the summary of his discourse, with a quod erat demonstrandum - which 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, Luk 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.
I.He argues from man's guiltiness, to show the folly of expecting justification by the works of the law.
The argument is very plain: we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by pleading the statute of 25 Edward III, for that law discovers his crime and condemns him: indeed, if he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off but by pleading the act of indemnity, upon which he has surrendered and submitted himself, and humbly and penitently claiming the benefit of it and casting himself upon it. Now concerning the guiltiness of man,
1.He fastens it particularly upon the Jews; for they were the men that made their boast of the law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to show this corruption: Now, says he (Rom 3:19), this that the law says, it says to those who are under the law; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in it: "But," says he, "the law convicts and condemns you - you see it does." That every mouth may be stopped - that all boasting may be silenced. See the method that God takes both in justifying and condemning: he stops every mouth; those that are justified have their mouths stopped by a humble conviction; those that are condemned have their mouths stopped too, for they shall at last be convinced (Jde 1:15), and sent speechless to hell, Mat 22:12. All iniquity shall stop her mouth, Psa 107:42.
2.He extends it in general to all the world: That all the world may become guilty before God. If the world likes in wickedness (Jo1 5:19), to be sure it is guilty. - May become guilty; that is, may be proved guilty, liable to punishment, all by nature children of wrath, Eph 2:3. They must all plead guilty; those that stand most upon their own justification will certainly be cast. Guilty before God is a dreadful word, before an all-seeing God, that is not, nor can be, deceived in his judgment - before a just and righteous judge, who will by no means clear the guilty. All are guilty, and therefore all have need of a righteousness wherein to appear before God. For all have sinned (Rom 3:23); all are sinners by nature, by practice, and have come short of the glory of God - have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize; so come short, as not only not to win, but to be great losers. Come short of the glory of God.
(1.)Come short of glorifying God. See Rom 1:21, They glorified him not as God. Man was placed at the head of the visible creation, actively to glorify that great Creator whom the inferior creatures could glorify only objectively; but man by sin comes short of this, and, instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, who were made to glorify God, and to think how few there are that do it.
(2.)Come short of glorying before God. There is no boasting of innocency: if we go about to glory before God, to boast of any thing we are, or have, or do, this will be an everlasting estoppe - hat we have all sinned, and this will silence us. We may glory before men, who are short-sighted, and cannot search our hearts, - who are corrupt, as we are, and well enough pleased with sin; but there is no glorying before God, who cannot endure to look upon iniquity.
(3.)Come short of being glorified by God. Come short of justification, or acceptance with God, which is glory begun - come short of the holiness or sanctification which is the glorious image of God upon man, and have overthrown all hopes and expectations of being glorified with God in heaven by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency. That passage is blocked up. There is a cherub and a flaming sword set to keep that way to the tree of life.
3.Further to drive us off from expecting justification by the law, he ascribes this conviction to the law (Rom 3:20): For by the law is the knowledge of sin. That law which convicts and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqui - that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching is not sanative. Those that would know sin must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul makes this use of the law, Rom 7:9, Therefore by the deeds of the law shall no flesh be justified in his sight. Observe,
(1.)No flesh shall be justified, no man, no corrupted man (Gen 6:3), for that he also is flesh, sinful and depraved; therefore not justified, because we are flesh. The corruption that remains in our nature will for ever obstruct any justification by our own works, which, coming from flesh, must needs taste of the cask, Job 14:4.
(2.)Not justified in his sight. He does not deny that justification which was by the deeds of the law in the sight of the church: they were, in their church-estate, as embodied in a polity, a holy people, a nation of priests; but as the conscience stands in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Psa 143:2.
II.He argues from God's glory to prove that justification must be expected only by faith in Christ's righteousness.
There is no justification by the works of the law. Must guilty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression? No, blessed be God, it is not (Rom 3:21, Rom 3:22); there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting, - righteousness which he confers upon us; as the Christian armour is called the armour of God, Eph 6:11.
1.Now concerning this righteousness of God observe,
(1.)That it is manifested. The gospel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up upon the pole; we are not left to grope our way in the dark, but it is manifested to us.
(2.)It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together - owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in is a complete righteousness.
(3.)Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness. See Act 10:43. This might recommend it to the Jews, who were so fond of the law and the prophets.
(4.)It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object - an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king-trusting in him, accepting of him, and adhering to him, in all these. It is by this that we become interested in that righteousness which God has ordained, and which Christ has brought in.
(5.)It is to all, and upon all, those that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ; for there is no difference. Or, it is eis pantas - to all, offered all in general; the gospel excludes none that do not exclude themselves; but it is to epi pantas tous piseuonta, upon all that believe, not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the benefits and privileges of it.
2.But now how is this for God's glory?
(1.)It is for the glory of his grace (Rom 3:24): Justified freely by his grace - dōrean tē chariti. It is by his grace, not by the grace wrought in us as the papists say, confounding justification and sanctification, but by the gracious favour of God to us, without any merit in us so much as foreseen. And, to make it the more emphatic, he says it is freely by his grace, to show that it must be understood of grace in the most proper and genuine sense. It is said that Joseph found grace in the sight of his master (Gen 39:4), but there was a reason; he saw that what he did prospered. There was something in Joseph to invite that grace; but the grace of God communicated to us comes freely, freely; it is free grace, mere mercy; nothing in us to deserve such favours: no, it is all through the redemption that is in Jesus Christ. It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God's grace; for grace provided and accepted this vicarious satisfaction.
(2.)It is for the glory of his justice and righteousness (Rom 3:25, Rom 3:26): Whom God hath set forth to be a propitiation, etc. Note,
[1.]Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilastērion, or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God, Jo1 2:2. He is all in all in our reconciliation, not only the maker, but the matter of it - our priest, our sacrifice, our altar, our all. God was in Christ as in his mercy-seat, reconciling the world unto himself.
[2.]God hath set him forth to be so. God, the party offended, makes the first overtures towards a reconciliation, appoints the days-man; proetheto - fore-ordained him to this, in the counsels of his love from eternity, appointed, anointed him to it, qualified him for it, and has exhibited him to a guilty world as their propitiation. See Mat 3:17, and Mat 17:5.
[3.]That by faith in his blood we become interested in this propitiation. Christ is the propitiation; there is the healing plaster provided. Faith is the applying of this plaster to the wounded soul. And this faith in the business of justification hath a special regard to the blood of Christ, as that which made the atonement; for such was the divine appointment that without blood there should be no remission, and no blood but his would do it effectually. Here may be an allusion to the sprinkling of the blood of the sacrifices under the law, as Exo 24:8. Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling.
[4.]That all who by faith are interested in this propitiation have the remission of their sins that are past. It was for this that Christ was set forth to be a propitiation, in order to remission, to which the reprieves of his patience and forbearance were a very encouraging preface. Through the forbearance of God. Divine patience has kept us out of hell, that we might have space to repent, and get to heaven. Some refer the sins that are past to the sins of the Old Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. Past through the forbearance of God. It is owing to the divine forbearance that we were not taken in the very act of sin. Several Greek copies make en tēanochē tou Theou - through the forbearance of God, to begin Rom 3:26, and they denote two precious fruits of Christ's merit and God's grace: - Remission: dia tēn paresin - for the remission; and reprieves: the forbearance of God. It is owing to the master's goodness and the dresser's mediation that barren trees are let alone in the vineyard; and in both God's righteousness is declared, in that without a mediator and a propitiation he would not only not pardon, but not so much as forbear, not spare a moment; it is owning to Christ that there is ever a sinner on this side hell.
[5.]That God does in all this declare his righteousness. This he insists upon with a great deal of emphasis: To declare, I say, at this time his righteousness. It is repeated, as that which has in it something surprising. He declares his righteousness, First, In the propitiation itself. Never was there such a demonstration of the justice and holiness of God as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did not spare him, because he had made himself sin for us, Co2 5:21. The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa 53:10. Secondly, In the pardon upon that propitiation; so it follows, by way of explication: That he might be just, and the justifier of him that believeth. Mercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satisfaction that Christ by dying made to his justice for them. It would not comport with his justice to demand the debt of the principal when the surety has paid it and he has accepted that payment in full satisfaction. See Jo1 1:9. He is just, that is, faithful to his word.
(3.)It is for God's glory; for boasting is thus excluded, Rom 3:27. God will have the great work of the justification and salvation of sinners carried on from first to last in such a way as to exclude boasting, that no flesh may glory in his presence, Co1 1:29-31. Now, if justification were by the works of the law, boasting would not be excluded. How should it? If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, that is, the way of justification by faith, doth for ever exclude boasting; for faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified. Observe, He speaks of the law of faith. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting.
From all this he draws this conclusion (Rom 3:28): That a man is justified by faith without the deeds of the law.
III.In the close of the chapter he shows the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also; for he had said (Rom 3:22) that there is no difference: and as to this,
1.He asserts and proves it (Rom 3:29): Is he the God of the Jews only? He argues from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the children of men in a condition eternally desperate? This would by no means agree with the idea we have of the divine goodness, for his tender mercies are over all his works; therefore it is one God of grace that justifies the circumcision by faith, and the uncircumcision through faith, that is, both in one and the same way. However the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than between by and through, that is, no difference at all.
2.He obviates an objection (Rom 3:31), as if this doctrine did nullify the law, which they knew came from God: "No," says he, "though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law." Let those consider this who deny the obligation of the moral law on believers.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
"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.
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.
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.”
After showing that Jews have no advantage over the Gentiles either in regard to sin or to righteousness,19 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; secondly, the reason for this exclusion, there [v. 27b; n. 315] at by what law?; thirdly, the way it is excluded, there [v. 28; n. 317] at For we judge. 160 20 RSV Ps 68:30. The Hebrew text of this verse is obscure. 314. In regard to the first he does two things. First, he raises a question: Inasmuch as you, 0 Jew, are under sin just as the Gentile, and the Gentile is made just by faith just as you are, then what becomes of 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). Secondly, 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 [expressam] by Christ, as artists who press out an image in silver are called "excludors," in accord with Ps 67:31, "That they might exclude those who were tried by silver."20 But the first meaning is more literal. 315. 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 on 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, on the principle 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. 161 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. 316. 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 l16:l0). And indeed, works are required in the New Law, namely, the works of certain sacraments, as commanded in Luke 22(:19), "Do this in memory of me" 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: "Man believes with his heart" (Rom 10:10). Of this second law he speaks below (8:2): "The law of the spirit of life in Christ Jesus." 317. Then when he says, For we hold, he shows how the Jews’ boasting is excluded by the law of faith, saying: For we apostles, being taught the truth by Christ, hold that a man, whomsoever he be, whether Jew or Gentile, is justified by faith: "He cleansed their hearts by faith" (Ac 15:9). And this apart from the works of the law. Not only without the ceremonial works, which did not confer grace but only signified it, but also without the works of the moral precepts, as stated in Titus 3(:5), "Not because of deeds done by us in righteousness." This, of course, means without 162 works prior to becoming just, but not without works following it, because, as is stated in Jas (2:26): "Faith without works," i.e., subsequent works, "is dead," and, consequently, cannot justify. 318. Then when he says Or is God the God of the Jews only?, he manifests something he had presupposed, namely, that the righteousness of faith stands in the same common relation to all. He had previously explained this with a reason based on the material cause, when he stated above (v. 23) that "all have sinned and need the glory of God," i.e., they are sinners, who need to be made just by the grace of God. But a proof based solely on the material cause is not enough, because matter is not moved to a form by itself without an agent cause. Accordingly, he now presents a proof based on the agent cause, i.e., the justifier, who is God: "It is God who justifies" (Rom 8:33). Now it is manifest that our God by justifying saves those whose God he is, according to Ps 68(:20), "Our God is a God of salvation." But he is the God not of the Jews only but of the Gentiles also; therefore, he justifies both. 319. On this point he does three things. First, he raises a question concerning the Jews, when he says, Is God the God of Jews only? It might seem that he is, because it says in Exodus 5(:3), "The God of the Hebrews called us." Hence it must be said that he was the God of the Jews only by the special worship paid to God by them; hence it is stated in Ps 76 (v.1): "In Judah God is known"; yet he was the God of all by his common reign over all things, as is stated in Ps 47(:8), "God is king of all the earth." 163 Secondly, he raises the question on the side of the Gentiles, saying: Is he not God of the Gentiles also? and he answers: Yes, of Gentiles also, whom he governs and rules: "Who would not fear thee, O king of the nations?" (Jer 10:7). Thirdly, there at for God indeed is one, he manifests what he had said with a sign, as if to say: It is clear that he is the God not only of the Jews but also of the Gentiles, for God indeed is one and he will justify the circumcised, i.e., the Jews, from faith, as is said in Galatians 5(:6), "In Christ Jesus neither circumcision nor uncircumcision is of any avail." 320. According to the Gloss, "from faith" [ex fide] and "by faith" [per fidem] are exactly the same. However, a slight difference can be noted. For the preposition "from" [ex] sometimes designates a remote cause, while the preposition "through" [per] designates a nearer cause. Therefore, the Jews are said to be justified "from" faith because faith was the first cause from which circumcision and the other sacraments of the Law proceeded; thus, faith justified the Jews as a primary cause through intermediate causes. But the Gentiles are justified by faith itself immediately. 321. Then when he says Do we therefore overthrow he excludes an objection. For someone might claim that he is overthrowing the aforementioned Law; therefore, he asks: Do we therefore overthrow the law by faith, inasmuch as we say that men are justified without the works of the Law? He answers: By no means! in keeping with Matt 5(:18), "Not an iota, not a dot, will pass from the law." Rather, he adds: On the contrary, we uphold the law, i.e., by faith we complete and fulfill the Law, as Matt 5(:17) says, "I have come not to abolish the law but to fulfill it." 164 This is true as regards the ceremonial precepts because, being figures, they were upheld and fulfilled by the fact that the truth signified by them is shown forth in the faith of Christ. This is also true as regards the moral precepts, because the faith of Christ confers the help of grace to fulfill the moral precepts of the Law and even adds special counsels, through which the moral precepts are more safely and securely kept.
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Summary
Romans 3:27 serves as a pivotal conclusion to Paul's preceding argument for justification by faith, asserting that God's chosen method of declaring humanity righteous completely eliminates any grounds for human boasting or self-glory. By contrasting the "law of works" with the "law of faith," Paul demonstrates that salvation is not attained through human effort or adherence to legalistic demands, but is a gracious gift received solely through trust in God's provision in Christ, thereby ensuring that all glory belongs to God alone.
Context
Literary Context
This verse immediately follows Paul's profound theological exposition in Romans 3:21-26. Having established that both Jews and Gentiles are universally under the power of sin (Romans 3:9-19), Paul introduces God's solution: a righteousness "apart from the law" but "through faith in Jesus Christ" (Romans 3:21-22). He emphasizes that all have sinned (Romans 3:23) and are "justified freely by His grace through the redemption that is in Christ Jesus" (Romans 3:24). Verse 27, therefore, acts as a logical and rhetorical culmination, posing the question of human boasting in light of this divinely initiated and faith-based justification. It sets the stage for further elaboration on the role of the Law and the implications for both Jews and Gentiles in Romans 3:28-31.
Historical & Cultural Context
Paul's letter to the Romans addresses a diverse Christian community in Rome, comprising both Jewish and Gentile believers. A significant tension existed regarding the role of the Mosaic Law and traditional Jewish practices (like circumcision) in salvation. Many Jewish believers, and some Gentiles influenced by them, believed that adherence to the Law was necessary for righteousness or provided a basis for spiritual superiority. In the broader Greco-Roman world, boasting (καύχησις) was a common social and rhetorical practice, often tied to one's accomplishments, lineage, or wisdom. Paul directly confronts this human inclination towards self-glory, whether rooted in Jewish legalism or Gentile pride, by presenting a salvation method that leaves no room for such boasting. His argument dismantles the cultural foundations of human merit, redirecting all glory to God.
Key Themes
Romans 3:27 powerfully contributes to several overarching themes in Paul's theology. Firstly, it underscores the Exclusion of Boasting, a recurring motif in Paul's writings where he consistently attributes salvation entirely to God's grace, thus precluding any human pride (1 Corinthians 1:29-31). Secondly, it sharpens the Contrast Between Faith and Works, presenting them as two fundamentally different principles for relating to God for salvation. This distinction is central to Paul's doctrine of justification, where human effort ("works of the law") is rendered insufficient and faith in Christ becomes the sole pathway (Galatians 2:16). Finally, the verse highlights the Divine Initiative in Salvation, emphasizing that the method of salvation is determined by God's sovereign will and grace, not by human performance or merit. This theme reinforces God's absolute righteousness and His gracious provision for humanity's sin.
Exposition and Analysis
Key Word Analysis
This term refers to the act of glorying, boasting, or pride. In this context, Paul uses it in a negative sense, denoting self-glory or taking credit for one's spiritual standing before God. It encompasses any form of human pride that would arise from perceived merit or achievement in the realm of salvation.
Derived from G1576, meaning "to shut out" or "exclude." This is a strong and definitive verb, emphasizing that the possibility of human boasting is not merely diminished but completely and absolutely removed or shut out. It signifies a decisive and irreversible elimination of any basis for human pride in the process of justification.
This word can refer to a specific set of commandments (like the Mosaic Law) or, more broadly, to a principle, system, or way of operating. In Romans 3:27, Paul uses "law" in the latter sense, contrasting the "principle/system of works" (where human effort is the basis) with the "principle/system of faith" (where trust in God's grace is the basis). It's not about two different sets of rules, but two different fundamental approaches to righteousness.
Verse Breakdown
"Where [is] boasting then?"
Paul opens with a rhetorical question, a common device in his arguments. He challenges the reader to consider the logical outcome of his preceding explanation of justification by faith. If salvation is by grace through faith, what room is left for human pride or self-congratulation? This question anticipates and disarms any human inclination to take credit.
"It is excluded."
This is Paul's emphatic and definitive answer to his own question. The Greek term (ekkleíō) signifies a complete and decisive shutting out or removal. There is no ambiguity; any basis for human boasting in salvation is utterly and irrevocably eliminated by God's method of justification.
"By what law?"
Paul poses another rhetorical question, probing the specific mechanism or principle by which boasting is excluded. He is not asking about a specific set of commandments, but about the governing rule or system that accomplishes this exclusion.
"of works? Nay:"
Paul immediately rejects the "law of works" as the means by which boasting is excluded. A system based on human performance, obedience, or merit would inherently provide a basis for boasting, as individuals could point to their achievements. The emphatic "Nay" (ouchí) underscores his strong disagreement.
"but by the law of faith."
This final clause provides the definitive answer. Boasting is excluded "by the law of faith," meaning by the principle or system where righteousness is received through trust in God's grace, rather than earned through human effort. This "law" or principle of faith ensures that all credit and glory belong to God, as salvation is entirely His gift.
Literary Devices
Romans 3:27 is rich in rhetorical and conceptual devices. Paul employs a Rhetorical Question ("Where is boasting then?") to engage the reader directly and to highlight the obvious conclusion of his argument, making the answer ("It is excluded") all the more impactful. The verse is built upon a stark Antithesis or contrast: the "law of works" versus the "law of faith." This juxtaposition effectively clarifies the two mutually exclusive paths to righteousness, one based on human effort and the other on divine grace. The term "law" (nómos) itself is used in a Metonymical sense, referring not to a legal code but to a governing principle or system of operation. By using "law" in this broader sense, Paul frames faith as the new, divinely ordained principle that governs humanity's relationship with God for salvation, replacing the old principle of works as a means of justification.
Theological and Thematic Connections
Romans 3:27 stands as a cornerstone of Pauline theology, profoundly articulating the nature of salvation as entirely a work of God's grace, received through faith, and utterly devoid of human merit. This truth ensures that all glory redounds to God alone, dismantling any human pride or self-congratulation. It underscores the radical difference between a covenant of works, where human performance could theoretically provide a basis for boasting, and the new covenant of grace, where Christ's perfect work is the sole foundation. This principle is foundational to understanding the gospel's humility and God's sovereignty in salvation.
Reflection and Application
Romans 3:27 is a powerful reminder that the gospel is fundamentally about God's initiative and our humble response of faith, not about our own ability to perform or achieve righteousness. This truth should cultivate profound humility within every believer, eradicating any tendency to boast in our spiritual achievements, religious practices, or moral uprightness. Our standing before God is solely a gift, received through faith in Christ's finished work, which leaves no room for self-glory. This understanding also fosters a spirit of grace and non-judgment towards others, as we recognize that all believers, regardless of their background or perceived spiritual maturity, stand equally before God on the same basis of faith in Christ. It compels us to direct all praise and gratitude to God, who alone is worthy of glory for our salvation.
Questions for Reflection
FAQ
What does Paul mean by "law of faith" in contrast to "law of works"?
Paul is not referring to two different sets of commandments or legal codes. Instead, he is using the term "law" (Greek: nomos) in a broader sense to mean a governing principle, system, or way of operation. The "law of works" refers to the principle that one could achieve righteousness or earn salvation through adherence to religious laws, moral performance, or human effort. This system would naturally allow for boasting, as individuals could claim credit for their obedience. In contrast, the "law of faith" refers to the principle or system where righteousness and salvation are received as a free gift from God, solely through trust (faith) in Jesus Christ and His atoning work. This system inherently excludes boasting because there is nothing a person has done to earn it; it is entirely God's gracious provision, received by humble reliance on Him. This contrast is central to Paul's argument for justification by grace through faith, as seen throughout Romans and Galatians.
Does this verse mean that good works are unimportant for Christians?
Absolutely not. While Romans 3:27 emphatically states that salvation is not by works (as a means of earning righteousness), it does not diminish the importance of good works after salvation. Paul consistently teaches that believers are saved by grace through faith for the purpose of good works. As he states in Ephesians 2:10, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." Good works are the natural and necessary fruit of genuine faith and a transformed life, not the root or cause of salvation. They serve as evidence of our faith and glorify God, but they never provide a basis for boasting before Him.
Christ-Centered Fulfillment
Romans 3:27 finds its ultimate fulfillment in the person and work of Jesus Christ. The "law of faith" is not an abstract principle but is entirely centered on Christ as its object. It is through His perfect obedience, His sacrificial death on the cross, and His glorious resurrection that God's righteousness is revealed and made available to humanity. Because Christ perfectly fulfilled the demands of the "law of works" on our behalf and then bore the penalty for our failure to do so (Romans 8:3-4), our justification is entirely His accomplishment. There is no room for human boasting because our righteousness is not our own; it is Christ's righteousness imputed to us (2 Corinthians 5:21). He is the "Lamb of God who takes away the sin of the world" (John 1:29), the propitiation through faith in His blood (Romans 3:25). Therefore, any glory or credit for our salvation belongs solely to Christ, ensuring that "he who boasts, let him boast in the Lord" (1 Corinthians 1:31).