the Week of Christ the King / Proper 29 / Ordinary 34
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Romans 3:31
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So do we destroy the law by following the way of faith? Not at all! In fact, faith causes us to be what the law actually wants.
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
Do we then make the law of no effect through faith? May it never be! No, we establish the law.
Do we, then, abolish the law by this faith? Of course not! Instead, we uphold the law.
Do we then nullify the Law through faith? Far from it! On the contrary, we establish the Law.
So do we destroy the law by following the way of faith? No! Faith causes us to be what the law truly wants.
Do we then make the law of no effect through faith? God forbid: no, we establish the law.
Do we then make void the law through faith? By no means: but we establish the law.
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
Do we then make the law of no effect through faith? May it never be! No, we establish the law.
Do we then make void the law through faith? God forbid: yea, we establish the law.
Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
Distruye we therfor the lawe bi the feith? God forbede; but we stablischen the lawe.
Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
Do we destroy the Law by our faith? Not at all! We make it even more powerful.
Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
Do we, then, through faith make the law of no effect? in no way: but we make it clear that the law is important.
Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.
Do we then make void law by faith? Far be the thought: [no,] but we establish law.
Do we therefore the law abolish by faith ? Not so, but the law itself we establish.
Do, we then nullify the law by faith? Far be it. On the contrary, we establish the law.
Doe we then make void the lawe through faith? God forbid: yea, we establish the Law.
Well then, if we emphasize faith, does this mean that we can forget about the law? Of course not! In fact, only when we have faith do we truly fulfill the law.
Does this mean that we do away with the Law when we put our trust in Christ? No, not at all. It means we know the Law is important.
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.
Why, then? Do we nullify the law through faith? Far be it: on the contrary, we uphold the law.
Do we then make, law, void through means of our faith? Far be it! On the contrary, law, we do establish!
Do we then, destroy the law through faith? God forbid! But we establish the law.
Do we then destroy the lawe through fayth? God forbyd: But we rather mayntayne the lawe.
Does this mean that by this faith we do away with the Law? No, not at all; instead, we uphold the Law.
Do we then nullify the law through faith? Absolutely not! On the contrary, we uphold the law.
Do we then make void the law through faith? God forbid: yea, we establish the law.
Therefore, do we nullify the law through faith? May it never be! But we uphold the law.
Then is the Law annulled through faith? Let it not be! But we establish Law.
Law then do we make useless through the faith? let it not be! yea, we do establish law.
Destroye we then the lawe thorow faith? God forbyd. But we mantayne the lawe.
do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
But by shifting our focus from what we do to what God does, don't we cancel out all our careful keeping of the rules and ways God commanded? Not at all. What happens, in fact, is that by putting that entire way of life in its proper place, we confirm it.
Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.
Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.
Do we throw the Code away when we have faith? Not one bit. The Code shows us we need God to make us right with him. We can't do it on our own. That's why our faith makes the Code even more powerful.
Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.
Do we then abolish the Law through faith? May it never be! On the contrary, we establish the Law.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
do we: Romans 4:14, Psalms 119:126, Jeremiah 8:8, Jeremiah 8:9, Matthew 5:17, Matthew 15:6, Galatians 2:21, Galatians 3:17-19
God: ח דוםןיפן, literally, let it not be, and which might be rendered less objectionably, far from it, by no means. Romans 3:4
yea: Romans 7:7-14, Romans 7:22, Romans 7:25, Romans 8:4, Romans 10:4, Romans 13:8-10, Psalms 40:8, Isaiah 42:21, Jeremiah 31:33, Jeremiah 31:34, Matthew 3:15, Matthew 5:20, 1 Corinthians 9:21, Galatians 2:19, Galatians 5:18-23, Hebrews 10:15, Hebrews 10:16, James 2:8-12
Reciprocal: 1 Kings 21:3 - The Lord Job 15:4 - castest off Psalms 111:8 - They Jeremiah 19:7 - I will make Habakkuk 1:4 - the law Malachi 4:4 - the law Matthew 15:4 - God Mark 7:9 - reject Luke 16:17 - than Romans 6:1 - Shall Romans 7:12 - the law Romans 8:7 - for it 1 Corinthians 6:15 - God 1 Corinthians 9:8 - or Galatians 3:21 - the law 2 Timothy 1:10 - abolished Hebrews 7:18 - a disannulling
Gill's Notes on the Bible
Do we then make void the law through faith?.... Which question is answered by way of detestatation,
God forbid! and by asserting the contrary,
yea, we establish the law. The law is not made void, neither by the grace nor doctrine of faith: not by the grace of faith; for that faith is not right which is not attended with works of righteousness; and those works are not right which do not flow from filth. Such a connection there is between faith and works; and so much do the one depend upon the other. Moreover, none but believers are capable of performing good works aright, and they do them, and they ought to do them: besides, faith, as a grace, looks to Christ, as the end of the law for righteousness, and therefore do not make it void. Nor is it made void by the doctrine of faith, and by the particular doctrine of a sinner's justification by faith in Christ's righteousness, which is here more especially intended; for though it is made void by it, as to any use of it for justification by the deeds thereof; yet its use in other respects is not set aside, such as to inform us of the mind and will of God, to discover and convince of sin, to show believers their deformity and imperfection, to render Christ and his righteousness more valuable, and to be a rule of walk and conversation to them; and it still remains a cursing and condemning law to Christless sinners, though justified ones are delivered from it as such: yea, the law is so far from being made void, that it is established by this doctrine; for by it the perpetuity of it is asserted, the spirituality of it is acknowledged, the perfect righteousness of it is secured: according to this doctrine all its demands are answered; whatever it requires it has, such as holiness of nature, perfect obedience to its precepts, and its full penalty borne: it is placed in the best hands, where it will ever remain; and a regard to it is enforced under the best influence, by the best of motives, and from the best of principles. It is indeed abolished as a covenant of works, and in this sense is made void to believers; and it is done away as to the form of administration of it by Moses; and it is destroyed as a yoke of bondage; and the people of God are free from the malediction of it, and condemnation by it, and so from its terror; yet it remains unalterable and unchangeable in the hands of Christ; the matter of it is always the same, and ever obligatory on believers, who, though they are freed from the curse of it, are not exempted from obedience to it: wherefore the law is not made void, so as to be destroyed and abolished in every sense, or to be rendered idle, inactive, useless, and insignificant; but, on the contrary, is made to stand, is placed on a sure basis and firm foundation, as the words used signify.
Barnes' Notes on the Bible
Do we then make void the law - 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 licentiousness. The word “law” here, I understand as referring to the moral law, and not merely to the Old Testament. This is evident from Romans 3:20-21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See the note.
God forbid - By no means. Note, Romans 3:4. This is an explicit denial of any such tendency.
Yea, we establish the law - That is, by the doctrine of justification by faith; by this scheme of treating people 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 threatenings.
(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. The sinner sees the evil of transgression. He sees the respect which God has shown to the Law. He gives his heart to God, and yields himself to obey his Law. All the sentiments that arise from the conviction of sin; that flow from gratitude for mercies; that spring from love to God; all his views of the sacredness of the Law, prompt him to yield obedience to it. The fact that Christ endured such sufferings to show the evil of violating the Law, is one of the strongest motives prompting to obedience. We do not easily and readily repeat what overwhelms our best friends in calamity; and we are brought to hate what inflicted such woes on the Saviour’s soul. The sentiment recorded by Watts is as true as it is beautiful:
“’Twas for my sins my dearest Lord.
Hung on the cursed tree.
And groan’d away his dying life,
For thee, my soul, for thee.
“O how I hate those lusts of mine.
That crucified my Lord;
Those sins that pierc’d and nail’d his flesh.
Fast to the fatal wood.
“Yes, my Redeemer, they shall die,
My heart hath so decreed;
Nor will I spare the guilty things.
That made my Saviour bleed.”
This is an advantage in moral influence which no cold, abstract law always has over the human mind. And one of the chief glories of the plan of salvation is, that while it justifies the sinner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to produce obedience to the Law of God.
(This is indeed a beautiful and just view of the moral influence of the gospel, and especially of the doctrine of justification by faith alone. It may be questioned, however, whether the apostle in this place refers chiefly, or even at all, to the sanctifying tendency of his doctrine. This he does very fully in the 6th Rom.; and therefore, if another and consistent sense can be found, we need not resort to the supposition that he now anticipates what he intended, in a subsequent part of his epistle, more fully to discuss. In what other way, then, does the apostle’s doctrine establish the Law? How does he vindicate himself from the charge of making it void? In the preceding chapter he had pointed out the true ground of pardon in the “righteousness of God.” He had explained that none could be justified but they who had by faith received it. “Do we then,” he asks in conclusion,” make void the Law by maintaining thus, that no sinner can be accepted who does not receive a righteousness commensurate with all its demands?.” “Yea, we establish the law,” is the obvious answer. Jesus has died to satisfy its claims, and lives to honor its precepts. Thus, he hath brought in “righteousness,” which, being imputed to them that believe, forms such a ground of pardon and acceptance, as the Law cannot challenge.
Calvin, in his commentary on the passage, though he does not exclude the idea of sanctification, yet gives prominence to the view now stated. “When,” says he, “we come to Christ, the exact righteousness of the Law is first found in him, which also becomes ours by imputation; in the next place sanctification is acquired,” etc.)
Clarke's Notes on the Bible
Verse Romans 3:31. Do we then make void the law through faith? — 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 religion proclaimed, 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 works by 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.
1. IN the notes on the preceding chapter, I have, in general, followed the plan of Dr. Taylor, and especially in regard to its dialogue form, but I have often differed much from that very learned and judicious man, in the application of many words and doctrines. He cannot allow that the death of Christ should be considered as a price paid down for the salvation of men and, I confess, I cannot understand the apostle in any other way. Nor can I see the weight of many of his observations, nor the force of his conclusions, on any other ground than this, that the passion and death of Christ were an atonement made to Divine justice in the behalf of man; and that it is through the merit of that great sacrifice that God forgives sin. Nor can I see any reason why such great stress should be laid on faith, but as that lays hold on and takes up the sacrifice of Christ as a ransom price for the redemption of the soul from the thraldom and misery of sin and Satan.
2. This chapter contains a fine and striking synopsis of the whole Christian system. The wretched state of man is awfully exhibited, from the 10th to the 18th verse; Romans 3:10-18 and the plan of salvation, in the 24th, 25th, and 26th verses. Romans 3:24-26 A pious writer calls these the Catechism of Christian Righteousness. The following points in this catechism are worthy of high consideration - viz. How is God glorified in us, and we in him? - By his GRACE. What does his grace work in us? - True holiness. Upon what motive? - Because it is pleasing to him. By whom does he give us salvation? - By Jesus Christ. How has Christ obtained this for us? - By redeeming us. What price did he give? - His BLOOD. What does his blood effect? - It reconciles us to God. How is it applied? - By FAITH. Who has given this victim of reconciliation? - God the Father. Why did he choose these means? - To confound the false righteousness of the Gentiles; to abolish the FIGURATIVE righteousness of the Jews; and to establish his own. What does this grace of God perform? - It pardons sin and purifies the heart. For whom is this designed? - For all mankind, both Jews and Gentiles. To whom are these blessings actually communicated? - To all who repent, turn from their sin, and believe on the Lord Jesus. Why did not God make known this grand method of salvation sooner?
(1) To make it the more valued:
(2) To show his fidelity in the performance of his promises: and,
(3) To make known the virtue and efficacy of the blood of Christ, which sanctifies the present, extends its influence to the past, and continues the availing sacrifice and way of salvation to all future ages.
3. On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done FOR us, we neglect what must be done IN us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul. Christ has done much to save us, and the way of salvation is made plain; but, unless he justify our conscience from dead works, and purify our hearts from all sin, his passion and death will profit us nothing. While we boast in Christ Jesus, let us see that our rejoicing, καυχησις, our boasting, be this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, 2 Corinthians 1:12.
4. We must beware of Antinomianism; that is, of supposing that, because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an innocent, holy, and useful life. Wherever Christ lives he works: and his work of righteousness will appear to his servants, and its effect will be quietness and assurance for ever. The life of God in the soul of man is the principle which saves and preserves eternally.
