Do we, then, destroy the law through faith? God forbid: but we establish the law.

“But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law " -forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart; " and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell.”

“"Do we then," he says, "make void the Law through faith? God forbid: yea, we establish the Law." Do you see his varied and unspeakable judgment? For the bare use of the word "establish" shows that it was not then standing, but was worn out. And note also Paul's exceeding power, and how superabundantly he maintains what he wishes. For here he shows that the faith, so far from doing any disparagement to the "Law," even assists it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness to it (for he saith, "being witnessed by the Law and the Prophets"), so here this establisheth that, now that it is unnerved. And how did it establish? he would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. "For all," it says, "have sinned:" but faith when it came accomplished it. For when a man is once a believer, he is straightway justified. The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has demonstrated; first, that without the Law it is possible to be justified; next, that this the Law could not effect; and, that faith is not opposed to the Law.”

“After the Apostle has shown that the Jews do not go before the Gentiles, neither with respect to the state of guilt nor with respect to the state of righteousness, here he draws the conclusion he intended, namely by excluding their boasting by which they preferred themselves to the Gentiles. And concerning this he does three things: first he sets forth the exclusion of this boasting; second, the cause of the exclusion, at the words "by what law"; third he shows the manner in which it is excluded, at the words "for we reckon," and so on. Concerning the first he does two things. First he poses the question, saying: since you, O Jew, are commonly under sin just as the Gentile is, and since the Gentile is justified through faith just as you are, where is your boasting? That is, the boasting by which you glory in the law, as was said above, and by which you wish to prefer yourself to the Gentile. 1 Corinthians 5:6: "Your glorying is not good." Galatians 5:26: "Let us not become desirous of vain glory," and so on. Second, he answers this question, saying, "it is excluded," that is, it has been taken away. 1 Kings 4:21: "and the glory is departed from Israel." Hosea 4:7: "I will change their glory into shame." Or "excluded," that is, it has been expressly made manifest. For the Jews used to glory in the glory and worship of the one God, and he says that this glory of theirs has been "excluded," that is, expressed through Christ, just as craftsmen who stamp out some image in silver are called "excluders," according to Psalm 67:31: "that they may exclude those who are tried as silver." But the first sense is the more literal. But when he says "by what law," he shows the cause of this exclusion. But because the boasting of the Jews was in the law, as was said above, it therefore seemed necessary that their boasting should be excluded through something of the same kind, that is, through some law. And therefore, asking by way of inquiry, he adds "by what," namely, has their boasting been excluded? But someone might believe that the Apostle meant that their boasting was excluded through certain legal precepts, by which certain greater works were commanded. And therefore, asking, he adds "of works?" As if he were to say: is it by some law of works that I say their boasting is excluded? And he answers that it is not, but through the law of faith. And thus it is clear that the Apostle here introduces a twofold law, namely of works and of faith. And it seems obvious at first that by the law of works is understood the old law, and by the law of faith the new law, through which the Gentile is made equal to the Jew. But there is doubt about this distinction. For faith was necessary in the old law too, just as in the new. Ecclesiasticus 2:8: "You who fear the Lord, believe him," and Psalm 115:10: "I have believed, therefore have I spoken." Indeed, even in the new law certain deeds are required, both of certain sacraments, according to Luke 22:19: "Do this in memory of me"; and also of moral observances, James 1:22: "Be doers of the word, and not hearers only." It must therefore be said that he calls the law of works the law proposed and written externally, through which the external deeds of men are ordered, in that it is commanded what ought to be done, and through prohibition it is shown from what one ought to abstain. But he calls the law of faith the law written within, through which not only external deeds but also the very movements of hearts are disposed, among which the first is the movement of faith. For "with the heart we believe unto righteousness," as is said here and in chapter 5. And he speaks of this law below, at 8:2: "the law of the spirit of life which is in Christ Jesus." Then, when he says "for we reckon," he shows the manner in which the boasting of the Jews is excluded through the law of faith, saying: for we apostles, taught the truth by Christ, reckon that any man whatsoever, whether Jew or Gentile, is justified through faith. Acts 15:9: "purifying their hearts by faith." And this without the works of the law. And not only without the ceremonial works, which did not confer grace but only signified it, but also without the works of the moral precepts, according to Titus 3:5: "not by the works of righteousness which we have done," and so on. Yet in such a way that this is to be understood as without works that precede righteousness, but not without works that follow upon it, because, as is said in James 2:26: "faith without works," namely, works that follow, "is dead." And therefore it cannot justify. Then, when he says "or is he the God of the Jews," he shows something that he had presupposed, namely, that the righteousness of faith extends commonly to all. And indeed he had earlier made this manifest by an argument taken from the side of the material cause, when he had said above: "all have sinned and need the grace of God," that is, they are sinners who must be justified through the grace of faith. But a proof that rests on the material cause alone does not suffice, because matter is not moved of itself to form without an agent cause. And therefore here he adds an argument taken from the side of the agent cause, that is, of the one who justifies, who is God. Below, 7:33: "God who justifies." But it is manifest that our God, in justifying, saves those whose God he is, according to Psalm 67:21: "Our God is the God of salvation." But he is not the God of the Jews only, but also of the Gentiles; therefore he justifies both. Concerning this, then, he does three things. First he poses the question concerning the Jews, when he says, "is he the God of the Jews only?" This might seem so to someone because of what is said in Exodus 5:3: "The God of the Hebrews has called us." It must therefore be said that he was the God of the Jews only through the special worship shown to God by them, wherefore it is said in Psalm 75:2: "In Judea God is known"; yet he was the God of all through the common governance of all things, according to Psalm 46:8: "God is the king of all the earth." Second, he poses the question on the side of the Gentiles, saying: "is he not also of the Gentiles?" namely, is he God? And he answers, "yes, of the Gentiles also," whom indeed he governs and rules, according to Jeremiah 10:7: "Who shall not fear you, O king of the nations?" Third, at the words "for indeed," he manifests by a sign what he had said, as if he were to say: from this it is manifest that God is not only of the Jews but also of the Gentiles, since indeed it is one God who justifies the circumcision, that is, the Jews, by faith; for as is said in Galatians 5:6: "in Christ Jesus neither circumcision nor uncircumcision." But as to his saying "by faith" and "through faith," according to the Gloss these are entirely the same; nevertheless some difference can be observed. For this preposition "by" [ex] sometimes designates a remote cause; this preposition "through" [per] designates a proximate cause. The Jews, then, are said to be justified "by faith," because faith was the first cause from which circumcision and the other legal sacraments proceeded; and thus faith justifies the Jews as a kind of primary cause acting through certain intermediate causes. But the Gentiles are justified immediately through faith itself. Then, when he says "do we then destroy the law," he excludes a certain objection. For someone might say that he was destroying the aforesaid law, and therefore he asks, saying, "do we then destroy the law through faith," namely from the fact that we say men are justified without the works of the law. And he answers, "God forbid," according to Matthew 5:18: "not one iota, or one tittle shall pass away," and so on. But he adds, "but we establish the law," that is, through faith we perfect and fulfill the law, according to Matthew 5:17: "I have not come to destroy the law, but to fulfill it." And this both with regard to the ceremonial precepts, which, since they were figural, are established and fulfilled by the fact that the truth signified through them is exhibited in the faith of Christ; and also with regard to the moral precepts, because the faith of Christ confers the help of grace for fulfilling the moral precepts of the law, and it also adds certain counsels by which the moral precepts are more safely and firmly kept.”

“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; and the plan of salvation, in the 24th, 25th, and 26th verses. 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, Co2 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.”

“Do we then destroy the law through faith? No: but we establish the law. See the words of Christ: (Matthew v. 17.) 1. Because the figures and types of the law of Moses, and the predictions of the prophets, are fulfilled. 2. Because Christians are now taught to fulfil the moral precepts, and the chief part of the law, with greater perfection, in the spirit of faith, charity, &c. (Witham)”

“Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, 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." God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Rom. 6:1-23) to resume and discuss it at length. Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (Rom 3:27-28). (2) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth (Rom 3:29-30). (3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him" (Co2 5:21). Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [PHILIPPI]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"--in the very least degree--"with the yoke of bondage" (Gal 5:1). Next: Romans Chapter 4”