Faith and Works in Romans 3:29-31 Exposition
Exposition of Romans 3:29-31: Faith and Works
Romans 3:29-31 (LEB) reads: "Or is God the God of the Jews only? Is he not also of the Gentiles? Yes, also of the Gentiles, because God is one, who will justify the circumcised by faith and the uncircumcised through faith. Therefore, do we nullify the law through faith? Not at all! Rather, we establish the law" [1, 2].
Paul's argument in Romans 3:29-31 is part of a larger discussion on justification by faith. The preceding verses (Romans 3:21-28) establish that justification comes through faith in Jesus Christ, apart from works of the law [1]. The question of whether God is only the God of the Jews is addressed by affirming God's unity and his role as the justifier of both Jews (circumcised) and Gentiles (uncircumcised) through faith.
The phrase "who will justify the circumcised by faith and the uncircumcised through faith" highlights the unity of God's action towards both groups. The variation in prepositions ("by faith" and "through faith") is not significant in terms of meaning, as both convey the idea that faith is the means of justification [1].
The key issue in verse 31 is the relationship between faith and the law. Paul asks rhetorically, "Do we nullify the law through faith?" The term "law" here refers to the Mosaic law. The concern is whether the emphasis on faith renders the law useless or invalid [2].
Paul's response, "Not at all! Rather, we establish the law," indicates that faith does not negate the law but rather fulfills its true purpose. According to Calvin, this means that faith is not contrary to the law but rather upholds it by recognizing its spiritual significance and its role in pointing to Christ [3].
The interpretation of "establishing the law" varies across traditions. Lutherans, as reflected in the Augsburg Confession, understand Paul as affirming that faith fulfills the law by living out its principles through love and good works, even though justification itself comes through faith alone [6]. In contrast, some Reformed interpreters like Calvin see the establishment of the law as its confirmation or vindication through faith, emphasizing that faith is not a rejection of the law's moral content [3].
John Chrysostom, representing an Eastern Orthodox perspective, interprets Paul's statement as indicating that faith brings about a deeper understanding and fulfillment of the law's intent, which is to lead people to righteousness [4]. This view aligns with the idea that faith is not a negation of the law but a means to its true fulfillment.
The relationship between faith and works is implicit in this passage. While Paul emphasizes justification by faith apart from works of the law, other parts of the New Testament, such as James 2:22, suggest that faith is demonstrated through works. Jamieson, Fausset & Brown note that true faith is characterized by its fruits, or good works, indicating a living, active faith [5].
Sources
- Romans “Romans 3:28 (LEB) — For we consider a person to be justified by faith apart from the works of the law.”
- Romans “Romans 3:31 (YLT) — Law then do we make useless through the faith? let it not be! yea, we do establish law.”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Index of Scripture References Genesis 1:26 2:10 2:18 2:21 2:21 2:24 2:24 2:24 3:5 3:6 3:11 3:16 3:16 3:16 3:19 3:19 4 4:2 4:6 4:7 4:7 4:7 4:9 4:9 4:10 4:10 4:10 4:11 4:14 6:3 6:3 6:9 9:5 9:20 9:22 11:8 11:31 12:3 12:7 12:7 14:14 15:12 15:13-14 18:3 18:3 18:3 18:7 18:17 18:19 18:27 18:33 21:12 22:3 22:18 25:33 27:27 27:41 27:45 28:12 28:20 29:23 30:1-2 31:7 31:15 31:40 32:10 32:21 32:28 32:29 33:19 37:18 39:1-20 40:23 41:40 41:42-43 42:21 45:5 45:5 45:9 45:24 48:16 49:7 60:8 Exodus 1:14 1:22 2:11 2:13 2:15 2:22 3:1 3:2 3:2 4:10 4:22 5:2 9:11 17:4 18:2”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 11 This doctrine concerning faith is everywhere treated by Paul,: 11 This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.”