Romans 3:28

The relation between this verse and the preceding rests on the contrast between the two ideas καύχησις and πίστει δικαιοῦσθαι, boasting and being justified by faith. “We exclude boasting in proportion as we affirm justification by faith.”

Several commentators read οὖν, then, after T. R., which is supported by the Vat. and the Byzs. In that case this verse would form the conclusion from what precedes: “We conclude, then, that man”...But if the apostle were concluding finally in Romans 3:28, why would he recommence to argue in the following verse? We must therefore prefer the reading of the other Alexs. and the Greco-Lats., γάρ, for: “For we deem, we assert that”...Another question is, Whether, with the Byzs., we are to put the word πίστει, by faith, before the verb δικαιοῦσθαι, to be justified, or whether it is better to put it after, with the other two families, and so give the idea of justification the dominant place over that of the means of obtaining it. The connection with Romans 3:27 certainly speaks in favor of the Byz. reading, which has the Peshito for it. It is the idea of being justified by faith, and not that of being justified in general, which excludes boasting.

It is worth remarking the word ἄνθρωπον, man. This general term is chosen designedly: “whatever bears the name of man, Jew as well as Gentile, depends on the justification which is of faith, and can have no other.” If it is so, it is plain that boasting is finally excluded. The apostle adds: “ without works of law, that is to say, without participation in any of those works which are wrought in the servile and mercenary spirit which prevails under the rule of law (see on Romans 3:20). The matter in question here is neither final salvation nor works as fruits of faith (good works, Ephesians 2:10; Tit 3:8). For these will be necessary in the day of judgment (see on Romans 2:13).

If it were otherwise, if the works of the law had not been excluded by the great act of expiation described Romans 3:24-26, and by the rule of faith involved in it, it would be found that God provided for the salvation of a part of mankind only, and forgot the rest. The unity of God is not compatible with this difference in his mode of acting. Now the dogma of the unity of God is the basis of the law, and of the whole of Judaism. On this point, too, therefore, the law is at one with faith, Romans 3:29-31.