Do we then nullify the law through faith? May it never be! No, we establish the law.
Parallel Translations
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Do we then nullify the law through faith? May it never be! No, we establish the law.
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Do we then destroye the lawe thorow fayth? God forbid. But we rather mayntayne the lawe.
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Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.
Cross-references (24)
Passages linked to Romans 3:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 2:21 I don’t reject the grace of God. For if righteousness is through the law, then Christ died for nothing!”
- Matthew 5:17 “Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill.
- Romans 10:4 For Christ is the fulfillment of the law for righteousness to everyone who believes.
- Romans 13:8-10 Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other commandments there are, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” Love doesn’t harm a neighbor. Love therefore is the fulfillment of the law.
- Romans 8:4 that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
- 1 Corinthians 9:21 to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
- Romans 7:7-14 What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin, except through the law. For I wouldn’t have known coveting, unless the law had said, “You shall not covet.” But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. I was alive apart from the law once, but when the commandment came, sin revived, and I died. The commandment which was for life, this I found to be for death; for sin, finding occasion through the commandment, deceived me, and through it killed me. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful. For we know that the law is spiritual, but I am fleshly, sold under sin.
- Jeremiah 8:8-9 “ ‘How do you say, “We are wise, and Yahweh’s law is with us?” But, behold, the false pen of the scribes has made that a lie. The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected Yahweh’s word. What kind of wisdom is in them?
- Galatians 3:17-19 Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.
- Romans 4:14 For if those who are of the law are heirs, faith is made void, and the promise is made of no effect.
- James 2:8-12 However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well. But if you show partiality, you commit sin, being convicted by the law as transgressors. For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery, but murder, you have become a transgressor of the law. So speak and so do, as men who are to be judged by a law of freedom.
- Psalms 40:8 I delight to do your will, my God. Yes, your law is within my heart.”
- Psalms 119:126 It is time to act, Yahweh, for they break your law.
- Isaiah 42:21 It pleased Yahweh, for his righteousness’ sake, to magnify the law and make it honorable.
- Jeremiah 31:33-34 “But this is the covenant that I will make with the house of Israel after those days,” says Yahweh: “I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people. They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greatest,” says Yahweh: “for I will forgive their iniquity, and I will remember their sin no more.”
- Matthew 3:15 But Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him.
- Matthew 5:20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
- Matthew 15:6 he shall not honor his father or mother.’ You have made the commandment of God void because of your tradition.
- Romans 3:4 May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.”
- Romans 7:22 For I delight in God’s law after the inward man,
- Romans 7:25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, sin’s law.
- Galatians 2:19 For I, through the law, died to the law, that I might live to God.
- Galatians 5:18-23 But if you are led by the Spirit, you are not under the law. Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.
- Hebrews 10:15-16 The Holy Spirit also testifies to us, for after saying, “This is the covenant that I will make with them: ‘After those days,’ says the Lord, ‘I will put my laws on their heart, I will also write them on their mind;’ ” then he says,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 31. Do we then make, etc. When the law…
31. Do we then make, etc. When the law is opposed to faith, the flesh immediately suspects that there is some contrariety, as though the one were adverse to the other: and this false notion prevails, especially among those who are imbued with wrong ideas as to the law, and leaving the promises, seek nothing else through it but the righteousness of works. And on this account, not only Paul, but our Lord himself, was evil spoken of by the Jews, as though in all his preaching he aimed at the abrogation of the law. Hence it was that he made this protest, —
“I came not to undo, but to fulfill the law.” (Matthew 5:17.)
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And this suspicion regards the moral as well as the ceremonial law; for as the gospel has put an end to the Mosaic ceremonies, it is supposed to have a tendency to destroy the whole dispensation of Moses. And further, as it sweeps away all the righteousness of works, it is believed to be opposed to all those testimonies of the law, by which the Lord has declared, that he has thereby prescribed the way of righteousness and salvation. I therefore take this defense of Paul, not only as to ceremonies, nor as to the commandments which are called moral, but with regard to the whole law universally.
For the moral law is in reality confirmed and established through faith in Christ, inasmuch as it was given for this end — to lead man to Christ by showing him his iniquity; and without this it cannot be fulfilled, and in vain will it require what ought to be done; nor can it do anything but irritate lust more and more, and thus finally increase man’s condemnation; but where there is a coming to Christ, there is first found in him the perfect righteousness of the law, which becomes ours by imputation, and then there is sanctification, by which our hearts are prepared to keep the law; it is indeed imperfectly done, but there is an aiming at the work. Similar is the case with ceremonies, which indeed cease and vanish away when Christ comes, but they are in reality confirmed by him; for when they are viewed in themselves they are vain and shadowy images, and then only do they attain anything real and solid, when their end is regarded. In this then consists their chief confirmation, when they have obtained their accomplishment in Christ. Let us then also bear in mind, so to dispense the gospel that by our mode of teaching the law may be confirmed; but let it be sustained by no other strength than that of faith in Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain We make it effectual and strong.
We make it effectual and strong.
Vain, void, to no purpose, and of no force.
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The taking away of an objection: yet it is not the Law taken away therefore, but is rather established, as it shall be declared in [its] proper place.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 31 Do we then make void the law through…
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
Ver. 31. We establish the law] Which yet the Antinomians cry down, calling repentance a legal grace, humiliation a backdoor to heaven; grieving that they have grieved so much for their sins, &c., that they have prayed so often, and done other holy duties. Islebius Agricola (the first Antinomian that ever was) and his followers held these unsound opinions; That the law and works belong only to the court of Rome; that as soon as a man begins to think how to live godlily and modestly, he presently wandereth from the gospel; that a man was never truly mortified till he had put out all sense of conscience for sin; that if his conscience troubled him, that was his imperfection, he was not mortified enough; that St Peter understood not Christian liberty when he wrote those words, "Make your calling and election sure;" that good works were perniciosa ad salutatem, destructive to men’s souls; with a deal of such trash. All which, this Islebius afterwards condemned and recanted in a public auditory, and printed his revocation. Yet when Luther was dead, he relapsed into the same error, and hath to this day among us too many disciples. We have need, therefore, to take St Paul’s part, to establish the law, to settle it, now that it is falling (as the Greek word, ιστωμεν, signifies), to make it valid, ικανωμεν (as some copies have it), sufficient and effectual to those ends for which it was given, viz. to discover transgression and to restrain it, Gal 3:19; to humble men for sin, Rom 3:19-20; to be a schoolmaster to Christ, and a rule of life, that, according to his royal law, Jas 2:8, we may live royally above the rank of men, in obedience; while by the gospel, we obtain grace in some measure to fulfil the law; having a counterpart of it in our hearts, and a disposition answerable to it in all things, Heb 8:8-10 cf. 2Co 3:2-3; as the lead answers to the mould, as tally answers tally, indenture indenture. That was a good saying of Luther’s, Walk in the heaven of the promise, but in the earth of the law; that in respect of believing, this of obeying. Another of his sayings was, That in the justification of a sinner, Christ and faith were alone tanquam sponsus cum sponsa in thalamo, as the bridegroom and bride in the bed; howbeit it is such a faith as works by love. A third golden saying of his was, He that can rightly distinguish between law and gospel, let him praise God for his skill, and know himself to be a good divine.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Do we then make void the law through faith?…
Do we then make void the law through faith? A very material objection is here to be anticipated and answered, viz. that by establishing justification by faith alone the law is rendered useless, and the obligation thereto destroyed.
God forbid: yea, we establish the law: having rejected this objection, by his usual note of abhorrency, he proceeds to show, that nothing more establishs the law, inasmuch as by faith we attain a perfect righteousness, we are interested in the most complete obedience of Christ to the moral law; and that hereby every type, promise, and prophecy is fulfilled; see Mat 5:17; Luk 16:17; and we ourselves also being enabled thereunto by a gospel spirit, have a more exact conformity to the law, though we cannot reach to a fulfilling of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, The wise and holy caution which our…
Observe here, The wise and holy caution which our apostle uses to take away the calumny and reproach cast upon him, by the adversaries of the doctrine of free justification by faith; as if this would render the law of God void and altogether useless: Do we then make void the law of God? As if he had said, "There may be those that will say so, but untruly; for we establish the law; because we acknowledge, that without exact obedience and conformity to the law, both in our natures and in our lives, as a rule of living, there can be no salvation."
Learn hence, That the doctrine of justification by faith alone, doth not overthrow but establish the law.
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Here note, That it is the moral, not ceremonial law, which the apostle speaks of. The ceremonial law is utterly abolished by the gospel; but the moral law is not abolished, but established by the gospel; or, if abolished, it is only as a covenant, not as a rule. Christ has relaxed the law in point of danger, but not in point of duty; for the law is holy, and just, and good, and is not disannulled, but established by the gospel: Because by the gospel we obtain grace, in some measure, to fulfill the law, and yield a sincere obedience to it; which, for the sake of Christ’s perfect and spotless obedience, shall find a gracious acceptance with God.
Therefore, with the highest elevation of soul, let us bless God for Jesus Christ, and for the gospel revelation, which has so fully discovered, and clearly revealed to us the only way of justification by faith in the Son of God, who hath loved us, and washed us from our sins in his own blood. To whom be glory and dominion forever and ever Amen.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Wesley 1765 · Public Domain We establish the law - Both the authority, purity,…
We establish the law - Both 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 31. Do we then make void the law…
Verse 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.
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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; Ro 3:10-18 and the plan of salvation, in the 24th, 25th, and 26th verses. Ro 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, 2Co 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Do we then make void the law - Do…
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 Rom 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, Rom 3:4. This is an explicit denial of any such tendency.
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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.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Do we then destroy the law through faith? No:…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Do we then make void the law through faith?--"Does…
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.
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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
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 31. Make void the law?—From the fact that the…
31. Make void the law?—From the fact that the apostle next proceeds to ground the doctrine of faith in the Old Testament, Alford and others by main force make the word law here to mean, as it means not anywhere else, the Old Testament history. But Paul is here asserting, what he fully maintains in chap. 7, that the doctrine of faith neither abrogates nor dishonours the eternal law. On the contrary, it assumes the absoluteness of that law, which so discloses sin as to make the atonement necessary. It establishes that law as the perfect standard to which the scheme of redemption aspires to raise fallen man.
The apostle has now with complete explicitness stated the Remedy for the Ruin. He will next find that remedy to have been propounded in the Old Testament.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 31. Do we then] This verse stands very much…
31. Do we then] This verse stands very much by itself, a sort of brief paragraph. A serious objection (on the part of the Jew) is anticipated and strongly negatived; but the discussion of it is postponed. It springs out of what has gone before, but is not connected closely with the next passage.
make void] annul, cancel. Same word as Rom_3:3.
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the law] It has been much doubted what exact reference the word bears here. But the previous context seems to fix it to the moral law, and primarily as embodied in the O. T. (See on Rom_3:20.) For we have been just occupied with the contrast between “faith” and “works of the law;” and what St Paul intended by the latter (viz. moral, not ceremonial, obedience) is fully shewn by e.g. Rom_4:4-8. Here in fact is suggested and dismissed the objection which is discussed at length in ch. 6; that Justification by Faith not only annuls Jewish privileges, but seems to repeal the moral law. Alford takes this verse in close connexion with ch. 4; but ch. 4 is not at all occupied with the “establishment of the law,” in any usual sense of the word “law.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (31) Do we then make void the law.—In opposition…
(31) Do we then make void the law.—In opposition to many commentators it seems right to take this as an isolated statement to be worked out afterwards (Rom_6:1 et seq.) more fully. It cannot, without straining, be connected directly with what follows. The Apostle deals with two objections to his theory of justification by faith: (1) that there ought to be a different rule for the Jew and for the Gentile; (2) that if not, the law is practically abolished. He meets this latter by a contradiction, saying that it is not abolished, but confirmed. This is, however, drawing upon the stock of conclusions in his own mind to which he had come by process of meditation; the detailed proof is reserved.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Do we then make law void through faith? God…
Do we then make law void through faith? God forbid: nay, we establish law. The question naturally arises after what has been said about justification being cwrimou . Do we then make out our revealed Law, which we have accounted so holy and Divine, to be valueless? Or. rather, as the question is more generally put (nomon being without the article, and therefore translated as above), "Do we make of none effect the whole principle of law, embodied to us in our Divine Law? Regarded erroneously as a principle of justification, the apostle might have answered. "Yes, we do." But any disparagement of it, regarded in its true light and as answering its real purpose, he meets with an indignant mh genoito . On the contrary, he says, we establish it. Law means the declaration of righteousness, and requirement of conformity to it on the part of man. We establish this principle by our doctrine of the necessity of atonement for man"s defect. We put law on its true base, and so make it the more to stand (istanomen) by showing its office to be, not to justify a position untenable but to convince of sin, and so lead up to Christ. (cf. Rom_7:12, etc.; Gal_3:24) In pursuance of this thought, the apostle, in the next chapter, shows that in the Old Testament itself it is faith, and not law, which is regarded as justifying; as, in the first place and notably, in the case of Abraham; thus proving the previous assertion in Rom_3:21, Marturoumenh upo tou nomou kai twn profhtwn . In Ro 7 he treats the subject subjectively, analyzing the operation of law in the human soul, and so bringing out still more clearly its true meaning and purpose.
The harmony of Law and faith. God"s dispensations cannot possibly disagree; they may not have the same immediate purport, but they must harmonize. This verse is a triumphant challenge at the close of a conclusive argument. The harmony of Law and faith.
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I LAW. The great aim of the dispensation of Law was to teach man his sin and helplessness.
1. "Through the Law cometh the knowledge, of sin" (ver. 20). The Law within man fades in proportion as his disregard of it increases, and only by an objective Law can he then be taught his guilt. So did God, by a presentation of righteousness in the demands of the Law, bring home to man"s conscience his condemnation.
2. This objective holiness, by its claims upon man"s endeavours, not merely wrought condemnation in the conscience, but was designed to produce an intensest consciousness of incapacity. This not so directly intended by the apostle"s words now, but falls legitimately within their scope. We see, we desire; we cannot attain.
II FAITH. When the dispensation of Law has done its disciplinary work, the dispensation of faith shall take its place.
1. A universal condemnation prepares for the reception of the gift of grace. The world is brought to its knees before God, stricken with guilt; and now he may speak words of pardon, to be received by faith. God the Giver, man the recipient at his hands; this the relation now. Faith annulling the Law? Nay, supplementing it, and justifying its work.
2. And so the new life of faith faith in the forgiving love of God, a faith which brings hope and inspiration does but supplement, in no wise contradicts, the state of helplessness realized through the Law. We are at one with God; the chasm is bridged; and by his own loving help we can do his will.
To us Christians? Christ"s perfect life serves for Law. How great our guilt! how utter our impotence! But he stoops to die for us, and we receive forgiveness by faith; and, being in trustful and loving fellowship with him, we now can live by him. The "Law" of his life is established, not annulled, by faith. T.F.L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 31. Do we then make void the law? Do…
31. Do we then make void the law? Do we make it useless through the faith; i. e., through the Gospel? (the article is found before faith in the Greek). We establish the law. Rather, law (the article is not found in the Greek). Law is confirmed and rendered sacred, when its just demands are met by the suffering of the Son of God himself.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 31. “Then do we make void the law through…
31. “Then do we make void the law through faith? It could not be so, but we establish the law.” Here Paul answers the silly objections which I have often heard abused by Satan’s preachers; i. e., that we who preach the utter non-essentiality of all legal obedience in order to justification, are making void the law, i. e., setting it aside and treating it with contempt. This is simply the bogus pleading of spiritually ignorant people. If we had to be justified by the law we would all be sent to hell, for the simple fact that we are all law-breakers. Hunting in the Bible for justification through legal obedience is like the criminal ransacking the statute book to find his pardon. It is not there, but on the contrary he finds his condemnation boldly written on every page. Not we, but unfallen beings, such as Adam in Eden and the angels in heaven, can possibly be justified by the law. Transgressors can receive nothing but condign punishment. Well does Paul say that instead of nullifying we establish the law, boldly affirming the impossibility of its nullification under the hypothesis of our justification by faith alone without works, from the simple fact that our faith receives and appropriates Christ, who alone in all this world has kept and verified the law, not only by His active obedience to all of its mandates, but by His passive obedience, satisfying the violated law in the vicarious atonement which He made by His substitutionary death in our room and stead. When you seek justification by works, you are depending on your own obedience, which is“filthy rags in the sight of God” — a miserable and irretrievable breakdown. When we are justified by faith we lay hold of Christ, our glorious substitute, who has perfectly satisfied the law both actively and passively in every respect. Consequently we have victory over the world, the flesh, and the devil, in time and in eternity.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain Do we then make the law of none effect…
Do we then make the law of none effect through faith? God forbid: nay, we establish the law . [Does the conclusion, proved by my argument, make the law of none effect? God forbid: on the contrary, it establishes the law by clearing it of misunderstanding. It was given to show that no man could attain salvation by self-righteousness, and we establish it by showing that it accomplished the end for which it was framed. We have shown that it was of no service to justify men; but of great service to convict them of sin, and thus lead them to Christ for justification.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Do we then
Do we then
The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner’s behalf, establishes the law by enduring its penalty, death. Cf. Mat 5:17; Mat 5:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul confirms the law though faith.
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Do we then nullify the law through faith?
Paul asks a question that one of his readers might have. AT: "Someone might say that we can ignore the law because we have faith." (See: Rhetorical Question)
May it never be
This expression gives the strongest possible negative answer to the preceding rhetorical question. You may have a similar express in your language that you could use here. AT: "This is certainly not true" or "Certainly not" (See: Rhetorical Question)
we uphold the law
"we obey the law"
we
This pronoun refers to Paul, other believers, and the readers. (See: Inclusive "We")
translationWords
law
faith
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:31 we truly fulfill the law: Paul knows that…
3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.