Romans 3:28

Therefore we conclude that a man is justified by faith without the deeds of the law. THEREFORE WE CONCLUDE THAT A MAN IS JUSTIFIED BY FAITH WITHOUT THE DEEDS OF THE LAW. There is weighty evidence in favour of 'For' here, in place of "Therefore;" and most critics regard it as the true reading-though we think incorrectly. [ Oun (G3767) is found in B C D***-a corrector of about the 9th or 10th centuries-K L, and many cursives, both Syriac versions, and most Greek fathers; but gar (G1063) is found in 'Aleph (') A D E F G, and some cursives, some copies of the Old Latin, and the Vulgate. This is strong testimony; but internal evidence (by which we mean here the connection of the train of thought) seems to us to pronounce for the received reading. Tischendorf adheres to the Received Text...

28._We then conclude, etc. _He now draws the main proposition, as one that is incontrovertible, and adds an explanation. Justification by faith is indeed made very clear, while works are expressly excluded. Hence, in nothing do our adversaries labor more in the present day than in attempts to blend faith with the merits of works. They indeed allow that man is justified by faith; but not by faith alone; yea, they place the efficacy of justification in love, though in words they ascribe it to faith. But Paul affirms in this passage that justification is so gratuitous, that he makes it quite evident, that it can by no means be associated with the merit of works. Why he names the works of the law, I have already explained; and I have also proved that it is quite absurd to confine them to ceremonies. Frigid also is the gloss, that works are to be taken for those which are outward, and done wi...

27-31 God will have the great work of the justification and salvation of sinners carried on from first to last, so as to shut out boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith for ever shuts out boasting. Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience, or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour, and that the unbeliever who is not thus united or related to him, should remain under condemnation. 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 and submit to it, as a rule in the hand of...

Verse 28. _THEREFORE WE CONCLUDE_, c.] Seeing these things cannot be denied, viz., 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_, Hebrews 10:19, c: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by _fair, rational consequence, that a man_ - any man, _is_ _justified_ - has his sins blotted out, and is received into the Divine favour, _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...

THEREFORE - As the result of the previous train of argument. THAT A MAN - That all who are justified; that is, that there is no other way. IS JUSTIFIED BY FAITH - Is regarded and treated as righteous, by believing in the Lord Jesus Christ. WITHOUT THE DEEDS OF THE LAW - Without works as a meritorious ground of justification. The apostle, of course, 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 he 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 uniqueness of the Christian religion. This was the special point in the reformat

EXPOSITION ROMANS 3:1 (2) _Certain objections with regard to the Jews suggested and met. _In_ _this passage, before proceeding with his argument, the apostle meets certain objections that might be made to what has been so far said. Some difficulty in determining his exact meaning arises from the concise and pregnant form in which the objections are put and answered, and from fresh ones arising out of the answers, which have also to be met. The objections are from the Jewish standpoint, though not put into the mouth of an objecting Jew, but rather suggested as likely ones by St. Paul himself. To the original readers of the Epistle, who were familiar with the tone of Jewish thought, the sequence of the ideas would probably be more obvious than to us. Reserving special consideration of successive clauses for our exposition of each verse, we may,

THEREFORE WE CONCLUDE,.... This is the conclusion from the premises, the sum total of the whole account: THAT A MAN IS JUSTIFIED BY FAITH WITHOUT THE DEEDS OF THE LAW. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort...

Romans 3:1. _What advantage then hath the Jew? Or what profit is there of circumcision?_ If, after all, both Jew and Gentiles were under sin, what advantage had the Jew by the covenant under which he lived? Or what was the benefit to him of the circumcision which was his distinctive mark? Romans 3:2. _Much every way: chiefly, because that unto them were committed the oracles of God._ The Jews were God's chronicle-keepers. They had to guard the holy Books, «the oracles of God.» They had also to preserve the knowledge of the truth by those divers rites and ceremonies by which God was pleased to reveal himself of old time. Romans 3:3. For what if some did not believe? Shall their unbeli

JUSTIFICATION Justification, Summary: Justification and righteousness are inseparably united in Scripture by the fact that the same word (Greek, "dikaios", means "righteous"; Greek, "dikaioo", means "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" (1 Corinthians 1:30). Justification originates in grace; (Romans 3:24); (Titus 3:4); (Titus 3:5) is through the redemptive and propitiatory work of Christ, who has vindicated the law; ...

ROMANS 3:28 ga,r {B} On the whole, the external evidence supporting ga,r (a A D* Y 81 1739 Old Latin vg syrpal copsa, bo arm _al_) is slightly superior to that supporting ou=n (B C Dc K P 33 614 _Byz_ syrp, h _al_). The context, moreover, favors ga,r, for ver. Romans 3:28 gives a reason for the argument in ver. Romans 3:27, not a conclusion from it. The reading ou=n probably arose when co...