Meaning of Upholding Law in Romans 3:31
Understanding "Upholding the Law" in Romans 3:31
Romans 3:31 states, "Therefore, do we nullify the law through faith? May it never be! But we uphold the law" [1]. This verse is part of Paul's argument in Romans 3:21-31, where he discusses the relationship between faith and the law in the context of justification.
The passage is situated within Paul's larger argument about the righteousness of God revealed in Christ, available to anyone who believes (Romans 3:21-26). Paul elaborates on this theme in 3:27-31, addressing the potential objection that faith undermines the law [4].
The key terms here are "nullify" (καταργέω, katargeō) and "uphold" (ἱστήμι, histēmi). "Nullify" means to render something ineffective or useless, while "uphold" means to establish or confirm. Paul is asserting that faith does not render the law ineffective; rather, it establishes or fulfills it [1].
The historical setting of Romans is crucial. Paul is writing to a predominantly Gentile audience in Rome, addressing the relationship between Jewish law and the new faith in Christ. The Judaizers, who insisted on adherence to Jewish law for Gentile converts, posed a significant challenge to early Christian communities [5].
Interpreters have varied in their understanding of how faith "upholds" the law. According to the Tyndale House commentary, Paul means that faith enables people to fulfill the law because the Holy Spirit is given to those who have faith, making it possible for them to do as they should [3]. This interpretation is supported by John Calvin, who sees the law as a witness to the righteousness of God manifested in Christ [6].
Jamieson, Fausset & Brown suggest that Paul is repelling the objection that justification by faith dissolves the obligation of the law, arguing instead that faith establishes the law. They note that Paul intends to resume this discussion at a later stage in his argument (Romans 6:1-23) [2].
Thomas Aquinas, representing a Catholic Scholastic perspective, understands the "New Law" (the law of the Gospel) as primarily the grace of the Holy Ghost given through faith in Christ. This grace enables believers to fulfill the law in a way that goes beyond mere written legislation [7].
The concept of "upholding the law" through faith has functioned significantly in Christian tradition. It has been used to argue against antinomianism (the view that Christians are not bound by law) and to emphasize the role of grace in fulfilling the law's requirements. This passage has been cited in various theological debates, including those surrounding justification and the relationship between faith and works.
Sources
- Romans “Romans 3:31 (LEB) — Therefore, do we nullify the law through faith? May it never be! But we uphold the law.”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:31: 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 ”
- Romans (Protestant academic) “Tyndale House on Romans 3:31: 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.”
- Romans (Protestant academic) “Tyndale House on Romans 3:21: 3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4. 3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationshi”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:21: 3:21-25 See Rom 7:7-13. 3:21 No conflict of purpose exists between law and promise, or between law and faith. Law partners with the promise in bringing people to faith in Christ. Law has its proper roles of declaring people prisoners of sin (3:19, 22) and of restraining sin (3:23-25). In Galatia, the Judaizers tried to convince Gentile Christians that the law could do something it was never intended to do—give . . . new life and make people right with God. God does these things on the basis of faith in his promise, which was fulfilled in Jesus Christ (see 3:22)”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 46: ( Rom. 1:2 ). And again, that “the righteousness of God without the law is manifested, being witnessed by the law and the prophets,” ( Rom. 3:21 ). For the Gospel does not confine the hearts of men to the enjoyment of the present life, but raises them to the hope of immortality; does not fix them down to earthly delights, but announcing that there is a treasure laid up in heaven, carries the heart thither also. For in another place he thus explains, “After that ye believed [the Gospel,] ye were sealed with that Holy Spirit of promi”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Law of the Gospel, Called the New Law, Considered in Itself, Art. 1: Article: Whether the New Law is a written law? I answer that, "Each thing appears to be that which preponderates in it," as the Philosopher states (Ethic. ix, 8). Now that which is preponderant in the law of the New Testament, and whereon all its efficacy is based, is the grace of the Holy Ghost, which is given through faith in Christ. Consequently the New Law is chiefly the grace itself of the Holy Ghost, which is given to those who believe in”