Meaning of Apart From Law in Romans 3
Understanding "Apart from Law" in Romans 3
The phrase "apart from law" in Romans 3:28 is a pivotal element in Paul's argument about justification. The verse states, "We reckon therefore that a man is justified by faith apart from the works of the law" [1]. To grasp the meaning of this phrase, it's essential to consider its context within Romans 3 and the broader themes of Paul's epistle.
Romans 3 is part of Paul's larger discussion on the relationship between faith and the law. In the preceding verse, Paul asks, "Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith" [2]. This contrast between a "law of works" and a "law of faith" sets the stage for understanding what it means to be justified "apart from the works of the law." The "law of works" refers to the idea that justification comes through obedience to the Mosaic law, whereas the "law of faith" indicates that justification is received through faith.
The phrase "apart from the works of the law" signifies that justification is not achieved by adhering to the legalistic requirements of the Mosaic law. According to John Calvin, this distinction is crucial because it highlights the contrast between obtaining righteousness through one's own efforts versus receiving it through faith in Christ [4]. Calvin's interpretation is echoed in the commentary by Jamieson, Fausset & Brown on Galatians 3:19, which explains that the law was "added" for a different purpose than justification, namely, to reveal sin and guide humanity toward Christ [3].
In the context of Romans 3, Paul is addressing the universal human condition of sinfulness and the inability of the law to justify humanity before God. The law serves to reveal sin and condemnation, rather than to provide a means of justification. As Jamieson, Fausset & Brown note on Galatians 3:22, the Scripture (including the law) "concluded" or "shut up" all under condemnation, highlighting the need for a different means of justification [6].
The Reformed tradition, represented by commentators like Charles Hodge, emphasizes that justification by faith apart from the law underscores the gracious nature of God's salvation. Hodge's discussion on the nature of Christ's sufferings as an expiation for sin aligns with Paul's argument that justification is not based on human works but on Christ's righteousness received through faith [5].
Sources
- Romans “Romans 3:28 (ASV) — We reckon therefore that a man is justified by faith apart from the works of the law.”
- Romans “Romans 3:27 (ASV) — Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:19: "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added--to the original covenant of promise. This is not inconsistent with Gal 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,” ( Phil. 3:8, 9 ). You here see a comparison of contraries, and an intimation that every one who would obtain the righteousness of Christ must renounce his own. Hence he elsewhere declares the cause of the rejection of the Jews to have been, that “they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God,” ( Rom. 10:3 ). If we destr”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: to the common lot of humanity. They were divine inflictions. It pleased the Lord to bruise Him. He was smitten of God and afflicted. These sufferings were declared to be on account of sin, not his own, but ours. He bore our sins. The chastisement of our peace was on Him. And they were designed as an expiation, or for the satisfaction of justice. They had, therefore, all the elements of punishment, and consequently it was in a strict and proper sense that He was made a curse for us. All this is included in what the Apostle teaches in this”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:22: But--as the law cannot give life or righteousness [ALFORD]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL]. the scripture--which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare Gal 3:8, "Scripture," for "the God of the Scripture." concluded--"shut up," under condemnati”