VERSE 28:
“Therefore we conclude that a man is justified by faith without the deeds of the Law.”
“Therefore we conclude”
Literally: “Then we conclude.”–In view of the whole subject and all the light that is thrown upon it. This is not a conclusion arrived at, but a reason given why boasting is excluded.
THEREFORE: (Grk.-–oun)—Literally: “then; therefore; thus, so, accordingly.” In view of the whole subject and all the light that is thrown upon it. As the result of the previous train of argument.
CONCLUDE: (Grk.–logizometha)—Meaning, “to count, compute, calculate, to make account of, by reckoning all the reasons; to gather; to infer.”
“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.”—Adam Clarke's Commentary
Paul has now reached the conclusion of his argument.:
“Seeing these things cannot be denied, i.e.., 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. 10:19-20: therefore we, apostles and Christian teachers conclude, (logizomeya), 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.”–Adam Clarke’s commentary
“that a man”
Literally: “A man.”–That is, any man. That all who are justified; that is, that there is no other way.
“is justified by faith”
Literally: “to be justified by faith”– Is regarded and treated as righteous, by believing in the Lord Jesus Christ.
That a 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.
JUSTIFIED: (Grk.–dikaioō)—Literally: “put into a right relationship (with God); acquit, declare and treat as righteous.” Is regarded and treated as righteous, by believing in the Lord Jesus Christ.
And even by this, not as it is a work, but as he receives Christ; and, consequently, has something essentially different from all our works whatsoever.
BY FAITH: (Grk.–ek pisteōs)—Literally: “out of a source o faith.”
“without the deeds of the Law”
Literally: “Without works of Law.”–Without works as a meritorious ground of justification. Man's obedience to law is not the ground of his justification, but the merits of Christ are. There is no definite article “the” in the Greek text.
Paul does not mean that Christianity does not produce good works, or that they who are justified will not obey the law, and be holy; but that no righteousness of their own will be the ground of their justification. They are sinners; and as such can have no claim to be treated as righteous. God has devised a plan by which they may be pardoned and saved; and that is by faith alone. This is the grand peculiarity of the Christian faith. By faith, the faith that brings into loving obedience to Christ.
This was the peculiar point in the reformation from Catholicism. Luther often called this doctrine of Justification by Faith the article on which the church stood or fell and it how right he was! If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians.
VERSES 29-30: THESE TWO VERSES GO TOGETHER TO EXPRESS ONE COMPLETE THOUGH AND SHOULD NOT HAVE BEEN DIVIDED.
VERSE 29: NOT JUST A JEWISH GOD
“Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also.”
“Is He the God of the Jews only?
Literally: “Or is He the God of the Jews only?”–The Jews supposed that He was the God of their nation only; that they only were to be admitted to His favor. Paul 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 favors to the little perverse people of the Jews, leaving all the rest of mankind in an eternally desperate condition? That would by no means agree with the idea we have of the divine goodness, for His tender mercies are over all His works. He is the God of the Gentiles also.
In these verses Paul showed that as ALL had alike sinned, Jews and Gentiles, and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews, so God could show favors to all, and all might be admitted on the same terms to the benefits of the plan of salvation.
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. If God is the God of all nations, it ought to be regarded a reasonable thing that He would justify through faith Gentiles as well as Jews.
“is He not also of the Gentiles?”
Literally: “and not also of the nations?”–Since there is only one God, does this not mean that He is the God of all?
He will be the God and Savior of both: of all classes and all nations to whom Christ is made known, on the same condition–faith in His Son. Jehovah is the Creator, Preserver, and Benefactor of all, Jew and Gentile, high and low, rich and poor, bond and free. When they believe in Christ, God accepts them with equal readiness, adopts them into His family as His own children, and loves them with equal affection. He imprints on them His own blessed image, and as they treat each other so He regards them as treating Him.
If God is the God of all nations, it ought to be regarded a reasonable thing that he would justify through faith Gentiles as well as Jews. It is as if Paul had said, “The way of justification is the same to both, whatever difference men may make in their expressions about it.” He shows mercy to both, and by the very same means.
“of the Gentiles also”
Literally: “Yes also of the nations.”—Jews overlooked this then and some Christians do now.
The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of Justification by Faith is the only one that lays the basis of a Universal Religion; this is another mark of its truth.
VERSE 30:
“Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith”
“it is one God”
Literally: “Since {it is} one God.”–The same God; there is but One, and His plan is equally fitted to both Jews and Gentiles. This shows mercy to both, and by the very same means. As there is one God, there is one Plan of Justification.
This has been rendered, “Seeing God is one.” It however makes little difference in the sense: Paul’s meaning most evidently is that it is one and the same God who made both Jews and Gentiles, who shall justify, that is, 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.
CIRCUMCISION: (Grk.–peritomen)–Those who are circumcised–meaning the Jews.
“by faith”– By a righteousness which is of faith, NOT of Law.
BY FAITH: (Grk.–ek pisteōs)–Literally: “from faith,” meaning, from the faith of the Jewish believer.
UNCIRCUMCISION: (Grk.–akobustian)–Meaning those who are not Jews; that is, the Gentile world, are likewise justified through faith.
BY FAITH: (Grk.–dia tis pisteōs)–Literally: “through faith;” or “by means of faith.”
In referring to the circumcision, faith is regarded as the instrument of salvation; but in the referring to the uncircumcision, faith is regarded as the means. The two expressions come to be almost compatible. In like manner there is no essential difference indicated by the fact that the first noun does not the article “the,” while the second has the
The former case is more abstract, meaning the quality of faith in man; while the latter case more concrete, referring to faith as embodied in the gospel. The two prepositions, “by” and “through,” are in English nearly convertible, or differ from each other no more than “instrument” and “means.”
Paul’s meaning evidently is that 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..
VERSE 31:
“Do we then make void the Law through faith? God forbid: yea, we establish the Law.”
“Do we then make void the Law”
Literally: “Then is la nullified?”–Do we render it vain and useless; do we destroy its moral obligation; and do we prevent obedience to it, by the doctrine of Justification by Faith?
This was an objection which would naturally be made; and which has thousands of times been since made, that the doctrine of Justification by Faith tends to license. The word “Law” here is referring to the moral law, and not merely to the O.T. This is evident from 3:20-21, where Paul shows that no man could be justified by deeds of law, by conformity with the moral law.
Then does this doctrine of Justification by Faith dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse. The law of God, is a rule of action, and sacredly binding on all who know it. Does the fact that God saves sinners through faith in Christ, lessen the sanctity and authority of His law as an expression of His will, or the obligations of men to obey it?
MAKE VOID: (Grk.–katargeō)—“To make of none effect.” Paul says that rather than make God’s Law of none effect, faith establishes it in its rightful place. Remember, the Lord Jesus said, “I cam not to destroy the Law but to fulfill it.”
“God forbid”
Literally: “May it not be”–That is, “By no means” This is an explicit denial of any such tendency.
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 faith proclaims, 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 worksby 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.
“We establish the Law”
Literally: “But we establish Law.”–Establish the authority, purity, and the end of it; by defending that which the Law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.
ESTABLISH: (Grk.–histēmi)–“To set, place, establish, set up; put forward.” Show its excellence, its unchanging obligations, and lead men more earnestly, successfully, and perseveringly to strive to obey it.
The way of saving sinners through the incarnation, obedience, suffering, death, resurrection, and intercession of Christ, and by faith in Him, shows that the law of God is holy, just, and good; that the violation of it is unspeakably wicked; and that it cannot be violated with impunity. The Cross not only exonerated God from the charge that He passed by sin before the crucifixion, but also demonstrated that when He declared a believing sinner to be righteous, He all the time maintained His righteousness.
While the motives for obeying the Law in order to honor God, to show gratitude to the Redeemer, and become in heart and life like Him Who was a living personification of its excellence, are greatly increased: such love and obedience are secured as never were, and never will be, secured among men in any other way. In perfectly obeying the divine law, Christ was a pattern of human perfection, which all who believe in him supremely desire and habitually strive to copy; saying from the heart, each for himself, “Such love, and meekness so divine, I would transcribe and make them mine. Be Thou my pattern, make me bear more of Thy gracious image here; Then God the Judge shall own my name Among the followers of the Lamb.”
By the doctrine of Justification by Faith; by this scheme of treating men as righteous, the moral law is confirmed, its obligation is enforced, obedience to it is secured. This is done in the following manner
1. God showed respect to it, in being unwilling to pardon sinners without an atonement. He showed that it could not be violated with impunity; that He was resolved to fulfil its threatening.
2. Jesus Christ came to magnify it, and to make it honorable. He showed respect to it in his life; and he died to show that God was determined to inflict its penalty.
3. The plan of Justification by Faith leads to an observance of the Law.