Romans 3: Romans: Romans 3:27-The Law of Faith Excludes Human Merit and Pride

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1 Romans 3:27-29 Romans: Romans 3:27-The Law of Faith Excludes Human Merit and Pride Romans 3:27-31 contains the final paragraph of Romans chapter three. In it, Paul presents a series of rhetorical questions and answers that are designed to complete his argument that justification is by means of faith in Jesus Christ and not through obedience to the Law. In this paragraph, Paul asks five rhetorical questions, which anticipate any possible objections his readers might have, especially his Jewish readers. Two of these rhetorical questions appear in verse 27, two in verse 29 and the fifth and final one appears in verse 31. In this paragraph Paul argues that since the sinner is justified by means of faith in Jesus Christ and not through a meritorious system of works or obedience to the Law, then the sinner has no room for boasting. Therefore, the sinner is justified on the basis of the merits of Jesus Christ and the merits of His spiritual death on the Cross. Paul s argument has his Jewish countrymen in mind since the unsaved Jews presumptuously and arrogantly thought that they would enter the kingdom of heaven because of their racial background as Jews and circumcision as well as being the recipients and custodians of the Old Testament canon of Scripture. In Romans 2:17-29, Paul destroys their false security in these things. Therefore, Paul argues that since the sinner whether Jew or Gentile is justified on the basis of God s grace policy through faith in Jesus Christ, then the sinner has no merit with God, which would exclude boasting on the part of the sinner. Thus, in Romans 3:28-31, Paul argues that to deny this spiritual truth would imply that God is God of the Jews only. However, that would be a denial of a fundamental, doctrinal teaching of the Old Testament that He is the God of the Gentiles also. God will only justify Jews and Gentiles alike through faith in His Son Jesus Christ. Romans 3:27 teaches that the law or principle of faith excludes human merit and pride. Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Where is the interrogative particle pou (pou~) (poo), which functions as a relative reference to conditions and situations and asks a rhetorical question that demands a negative response. It appears nearly fifty times in the Greek New Testament where it is translated as where, at which place, whither, to what place? The word occurs in both direct and indirect questions and appears in rhetorical questions, which expect a negative answer William E. Wenstrom, Jr. Bible Ministries 1

2 Liddell and Scott s Greek-English Lexicon, New Edition (page 1456): (1) Interrogative adverb, where (2) Of manner, how; to express an inference very strongly (3) In Tragedies, in indignant questions, how? By what right? A Greek-English Lexicon of the New Testament and Other Early Christian Literature (page 696): (1) Interrogative adverb of place (2) Where, at which place, in indirect questions instead of hopou with indicative following, have no place, have nowhere (3) Where, whither, to what place, in direct questions, in indirect questions. The New Thayer s Greek-English Lexicon, Where, in what place, in direct questions, in questions indicating that a person or thing is gone, or cannot be found, is equivalent to it is nowhere, does not exist; in indirect questions for the relative hopou followed by the indicative; joined to verbs of going or coming, for poi in direct questions; in indirect questions followed by the indicative (page 533). The Analytical Greek Lexicon Revised (page 339): (1) Interrogative particle of place, where? In what place? (2) Direct (3) Indirect (4) Whither. Exegetical Dictionary of the New Testament (volume 3, page 143): (1) In the sense of where, in direct questions, in indirect questions (2) In the sense of to what place. In Romans 3:27, the interrogative particle pou functions as a relative reference to conditions and situations and is used to ask a rhetorical question, which demands a negative response. The word literally means, where but it should be translated idiomatically meaning under what conditions since you don t translate idioms literally but try to expand the translation in order to reflect the meaning of the idiom. Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Then is the inferential use of the post-positive conjunction oun (ou@n) (oon), which is used with pou, where to form a rhetorical question that demands a negative response. The word denotes that what is introduced at this point is the result of an inference from Paul s teaching contained in Romans 3: Romans 3:19-26, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the 2007 William E. Wenstrom, Jr. Bible Ministries 2

3 present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus whom God the Father offered publicly as a propitiatory gift through faith by means of His blood in order to demonstrate His righteousness because of the deliberate and temporary suspension of judgment of the sins, which have taken place in the past on the basis of the tolerance originating from the character and nature of God the Father. Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. In Romans 3:19-20, Paul teaches that the Law only serves to condemn the sinner and make him aware that he is under the power of the sin nature. In Romans 3:21-26, Paul teaches that independently of seeking to be justified by obedience to the Law, the sinner is justified undeservedly based upon God s grace through faith in Jesus Christ. Thus, the inference is there is no boasting in the human race since the sinner, whether Jew or Gentile is justified based upon the merits of Jesus Christ and His spiritual death on the Cross. This death redeemed sinful mankind out of the slave market of sin, propitiated the Father s holiness, which demanded that sin be judged and reconciled sinful mankind to a holy God. We will translate oun, then. Corrected translation thus far of Romans 3:27: Under what conditions then? Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Is does not translate a Greek word but is added by the translators in order to make for a smoother translation. The apostle Paul omits the 3 rd person singular present active indicative form of the verb eimi (ei)miv) (i-mee) deliberately since he is employing the figure of ellipsis. The verb is omitted by Paul purposely so as to draw attention to the question. The word functions as a copula uniting the subject, which is the noun kauchesis, boasting and the predicate nominative, which is the interrogative particle pou, under what conditions? 2007 William E. Wenstrom, Jr. Bible Ministries 3

4 The present tense of the verb eimi is gnomic meaning that it is used in a generic statement to describe something that is true any time. Therefore, in this rhetorical question, the gnomic present is saying: Is there boasting at any time? The active voice is stative indicating that the subject exists in the state indicated by the verb. Therefore, it presents the idea of any member of the human race existing in a state of being able to boast before God in the sense that he arrived in heaven on his own merits. The indicative mood is interrogative since it is used with the interrogative particle pou, under what conditions? to ask a rhetorical question that probes for information and expects an assertion to be made and expects a declarative indicative in the answer. The interrogative indicative mood of the verb eimi coupled with the interrogative particle pos, under what conditions? form a rhetorical question that anticipates and demands a negative response. We will translate eimi, is there at any time. Corrected translation thus far of Romans 3:27: Under what conditions then is there at any time Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Boasting is the nominative feminine singular form of the noun kauchesis (kauvxhsi$) (kow-khay-sis), which means, the act of boasting and by implication the object of boasting. This noun is related to the verb kauchaomai, which appeared in Romans 2:17 and 23. The noun kauchesis appears in classical Greek since 300 B.C. Its primary meaning is the act of boasting and by implication the object of boasting. In the Septuagint, the word is sometimes translated praise as in 1 Chronicle 29:13. It is also used with reference to old age as a cause of boasting (Proverbs 16:31). Kauchesis refers to the act of boasting in Jeremiah 12:13 and Ezekiel 16:12. The noun appears twelve times in the Greek New Testament. Vine commenting on the word, writes, kauchesis denotes the act of boasting, Rom 3:27; 15:17, RV, (my) glorying (KJV, whereof I may glory ); 1 Cor 15:31, RV, glorying ; 2 Cor 1:12 (ditto); 7:4,14 (KJV, boasting ); 8:24; 11:10, and 17 (ditto); 1 Thess 2:19 (KJV, rejoicing ); James 4:16 (ditto). The distinction between this and No. 1 is to be observed in 2 Cor 8:24, speaking of the apostle's act of glorying in the liberality of the Corinthians, while in 9:3 he exhorts them not to rob him of the ground of his glorying (No. 1). (Vine's Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The New Thayer s Greek-English Lexicon defines the word, the act of glorying; that of which one glories, cause of glorying. (page 342) 2007 William E. Wenstrom, Jr. Bible Ministries 4

5 Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings: (1) To express an unusually high degree of confidence in someone or something being exceptionally noteworthy (volume 1, page 431). (2) The referent of boasting, namely, that which one boasts about (volume 1, page 431). (3) The state of being rightfully proud (volume 1, page 311). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) Boasting, crown of pride, pride that one has in someone (2) Object of boasting, reason for boasting (page 426). Exegetical Dictionary of the New Testament lists the following meanings, boast, the context indicating whether taking pride in a positive sense or boasting in the negative sense of bragging is in mind Kauchesis designates more often the action of boasting as such Kauchesis can represent that which makes boasting possible (Rom. 3:27), the reason (Rom. 15:17) or the object of boasting (2 Cor. 1:12). In Romans 3:27, kauchesis means to express arrogant self-confidence in one s own merits when approaching a holy God in order to attempt to establish a relationship with Him. This arrogant self-confidence in approaching God on the basis of one s own merits expresses itself through an attitude of independence from God, which is evil. To attempt to approach God independently of the means He provided through His Son is the epitome of arrogance and independence from God or the epitome of evil. Thus, boasting in oneself before God is evil since evil is independence from God (Isaiah 14:12-14). James 4:13-16, Come now, you who say, Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit. Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Instead, you ought to say, If the Lord wills, we will live and also do this or that. But as it is, you boast in your arrogance; all such boasting is evil. Boasting in oneself can manifest itself by attempting to perform a meritorious system of works to establish a relationship with God. It can manifest itself by thinking one has merit with God based upon one s racial background as the Jews did. It can manifest itself in thinking that one has merit with God based upon what one possesses such as the Jews in relation to the Old Testament. Also, boasting in oneself can manifest itself by attempting to establish a relationship with God through some system of morality. The Bible rejects human righteousness since it is based upon a comparison with the morality of other human beings rather than based upon the absolute standard of God s perfect righteousness William E. Wenstrom, Jr. Bible Ministries 5

6 Isaiah 64:6, For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away. In Romans 3:9-20 and 23, Paul demonstrates that there is no one in the human race that has merit with God and could get into heaven or enter into a relationship with a holy God based upon his own merits. Romans 3:9-24, What shall we conclude then? Are we (Christians) as an eternal spiritual truth, superior? By all means, absolutely not! Since, we have already previously indicted both Jew and Greek, with the result that each and every one is under the power of the sin nature. As it stands written for all of eternity, there is, as an eternal spiritual truth, absolutely none righteous not even one. There is, as an eternal spiritual truth, absolutely none who, at any time, comprehends. There is, as an eternal spiritual truth, absolutely none, who, at any time, diligently seeks after God. Each and every one has deviated from the way (of righteousness). Together, they have become useless. There is, as an eternal spiritual truth, absolutely none, who at any time performs an act of kindness. There is, as an eternal spiritual truth, absolutely none, so much as one. Their conversation is like an open grave. With their tongues they were always deceiving. Venom produced by poisonous snakes is always under their lips whose mouth is always full of cursing and bitterness. Their feet are always swift to shed blood. Destruction and misery characterize their ways. Indeed, they totally refused to acknowledge the way, which is peace. There is, as an eternal spiritual truth, absolutely no reverence for God before their eyes. Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus William E. Wenstrom, Jr. Bible Ministries 6

7 The Scriptures teach that there is only one appropriate and justified form of boasting, cited by Jer. 9:24 in 1 Cor. 1:31, Let him who boasts, boast of the Lord (cf. 2 Co. 10:17). Jeremiah 9:23-24, Thus says the LORD, Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things, declares the LORD. To boast in the Lord is the humble attitude and assertion of the sinner who has placed his faith in Jesus Christ as his or her Savior. It is the humble attitude and assertion of the sinner who accepts by faith in the Word of God that he has no merit with God and is saved based upon the merits of Jesus Christ and His spiritual death on the Cross. To boast in the Lord is the humble attitude and assertion of the sinner that he has been saved by grace through faith in Jesus Christ and not on his own merits. Romans 5:1-11, Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. To boast in the Lord is the humble attitude and assertion of the believer who has placed his confidence in the wisdom received from the Spirit of God in the Word of God and has rejected the viewpoint of the cosmic system of Satan. The cosmic system of Satan refers to a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. This system is promoted by Satan, conformed to his ideals, aims, methods, and character, and stands 2007 William E. Wenstrom, Jr. Bible Ministries 7

8 perpetually in opposition to the cause of Christ and is used to seduce men away from the person of Christ. 1 John 5:19, We know that we are of God, and that the whole world lies in the power of the evil one. The believer is prohibited from loving the cosmic system of Satan. 1 John 2:15-17, Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever. In 1 Corinthians 1:18-31, the apostle Paul condemns the wisdom of the cosmic system, teaching that the wisdom of God as revealed in the gospel of Jesus Christ is superior and has made foolish the wisdom of the cosmic system. In 1 Corinthians 1:17-31, Paul attacks the self-confidence of the Greeks, who boast of their human wisdom, which is cosmic viewpoint (1 Co. 1:29; cf. 1 Co. 3:21). He rejects human wisdom and boasts in the wisdom he received from the Lord through the Spirit. 1 Corinthians 1:17-31, For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void. For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE. Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not {come to} know God, God was well-pleased through the foolishness of the message preached to save those who believe. For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, 2007 William E. Wenstrom, Jr. Bible Ministries 8

9 and redemption, so that, just as it is written, LET HIM WHO BOASTS, BOAST IN THE LORD. In 2 Corinthians 10:12-18, Paul tells the Corinthians that he does not compete and compare with other teachers so as to place confidence in his own abilities but only within the sphere which God has enabled him to carry out His will in communicating the gospel. 2 Corinthians 10:12-18, For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding. But we will not boast beyond {our} measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you. For we are not overextending ourselves, as if we did not reach to you, for we were the first to come even as far as you in the gospel of Christ; not boasting beyond {our} measure, {that} {is}, in other men's labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you, so as to preach the gospel even to the regions beyond you, {and} not to boast in what has been accomplished in the sphere of another. But HE WHO BOASTS IS TO BOAST IN THE LORD. For it is not he who commends himself that is approved, but he whom the Lord commends. Thus, the only form of appropriate and justified form of boasting is that of boasting in the unique Person, Finished Work of our Lord and Savior Jesus Christ. Wiersbe writes, If salvation is through the Law, then men can boast; but the principle of faith makes it impossible for men to boast. The swimmer, when he is saved from drowning, does not brag because he trusted the lifeguard. What else could he do? When a believing sinner is justified by faith, he cannot boast of his faith, but he can boast in a wonderful Savior. (Wiersbe, W: Bible Exposition Commentary Victor) His spiritual death redeemed sinful mankind out of the slave market of sin, propitiated the demands of God s holiness, which required that human sin be judged. It reconciled sinful mankind to a holy God and fulfilled the righteous requirements of the Law that required that the sinner be judged for violating the Law. Sinful mankind could not produce the perfect obedience required by the Law in order to establish a relationship and fellowship with a holy God. What the Law could not do through sinful mankind, God the Father did through the Person and Work of His Son on the Cross. Romans 8:1-8, Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it 2007 William E. Wenstrom, Jr. Bible Ministries 9

10 was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God. Religion promotes human pride and arrogance whereas Biblical Christianity rejects it. Theologically, religion is the antithesis to Biblical Christianity in that it is the ignorant, presumptuous, vain and arrogant attempt by man to gain the approbation of God by depending upon a legalistic, meritorious system of human works rather than the impeccable Person and Finished Work of the Lord Jesus Christ. Religion is sponsored by Satan and the kingdom of darkness and is his ace trump. In Romans 3:27,,Paul employs kauchesis with his Jewish countrymen in mind who we noted in Romans 2 presumptuously and arrogantly thought that they would enter the kingdom of heaven based upon circumcision, the Law and the fact that they were biological descendants of Abraham, Isaac and Jacob and members of the nation of Israel. In context, the word denotes the unsaved Jew seeking to be justified before God by attempting to enter the kingdom of heaven by means of actions produced by obedience to the Law since in Romans 3:28 Paul reminds his readership that a person is justified by faith independently of actions produced by obedience to the Law. Romans 3:28, For we maintain that a man is justified by faith apart from works of the Law. Romans 3:28 reiterates what Paul taught in Romans 3: Romans 3:19-24, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in 2007 William E. Wenstrom, Jr. Bible Ministries 10

11 Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. As we have noted in our studies of Romans 3:20-24, the Law required perfect obedience, which mankind has no capacity to do because they are under the dominion of the old Adamic sin nature. Thus, the human race stands condemned before a holy God, having absolutely no merit with God. As Paul points out in Romans 3:21-31, the fact that the sinner is justified on the basis of God s grace policy and through faith in Jesus Christ totally rejects and excludes the idea that the sinner could enter into a relationship with a holy God based upon his own merits. The sinner is saved and receives the forgiveness of sins and is entered into a relationship with a holy God through the merits of Jesus Christ and His death on the Cross. 1 John 2:12, I am providing information in writing at this particular time for the benefit of all of you, little children in view of the fact that for the benefit of all of you, your sins have been forgiven-past, present and future on the basis of His merit. Paul teaches in Ephesians 2:8-9 that the sinner is saved by grace through faith and not based upon human merit. Ephesians 2:8-9, For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast. Galatians 2:16, nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. Grace excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a non-meritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9) William E. Wenstrom, Jr. Bible Ministries 11

12 Therefore, in Romans 3:27, Paul employs kauchesis with his Jewish countrymen in mind who we noted in Romans 2 presumptuously and arrogantly thought that they would enter into the kingdom of heaven on the basis of keeping the Law, being circumcised or because they were the recipients and custodians of the Old Testament canon of Scripture. In Romans 2:17-29, Paul destroys their false security, which was based upon six privileges God had given to them: (1) Security in their Racial Heritage: Jew (Romans 2:17) (2) Security in Being the Recipients of the Law: Rely upon the Law (Romans 2:17) (3) Security in their Relationship with God Obtained through the Covenant Promises to the Patriarchs: Boast in God (Romans 2:17). (4) Security in their Knowledge of the Will of God Obtained through the Law: Know His will (Romans 2:18). (5) Security in their Awareness of Spiritual Essentials that they Obtained through the Law: Approve the things that are essential (Romans 2:18). (6) Security in Being Instructed out of the Law: Being instructed out of the Law (Romans 2:18). These privileges did not produce obedience in the Jews but rather arrogance towards their relationship with the Gentiles. This arrogance was manifested in four pretensions according to Paul in Romans 2: A pretension is the laying of a claim to something, a claim to dignity, importance or merit. In Romans 2:19-20, the apostle Paul lists four Jewish pretensions that were in response to the privileges listed in Romans 2:17-18: (1) They believed they were a guide to the spiritually blind Gentiles: Are confident that you yourselves are a guide to the blind (Romans 2:19). (2) They believed they were a light to the Gentiles who were in spiritual darkness: A light to those who are in darkness (Romans 2:19). (3) They believed they were instructors of the foolish Gentiles: A corrector of the foolish (Romans 2:20). (4) They believed they were teachers of the spiritually immature: A teacher of the immature (Romans 2:20). In Romans 2:17-24, Paul addresses his unsaved Jewish audience with regards to their arrogance related to their racial background as well as their being the recipients and custodians of the Old Testament Scriptures. In Romans 2:25-29, Paul addresses the issue of circumcision with his unsaved Jewish audience. In Romans 2:21-23, Paul poses five rhetorical questions to the self-righteous, unsaved Jew, which exposes their hypocrisy. He revealed to the Jews through persuasion that even though they were a privileged race and nation, they had not lived up to these privileges and responsibilities and were therefore, no better than the Gentiles whom they thought they were superior to. Then, in Romans 2:24, Paul teaches his unsaved Jewish audience that their hypocritical conduct as a nation caused the unsaved Gentiles to blaspheme the reputation of the character of the person of God William E. Wenstrom, Jr. Bible Ministries 12

13 Then, in Romans 2:25-27, Paul addresses the unsaved, self-righteous Jews false security in the ritual of circumcision, which he erroneously and presumptuously assumed would gain him entrance into the kingdom of heaven and protect them from eternal condemnation. Romans 2:25-29 emphasizes that the ritual of circumcision is of value if the Jew obeys the Law but if he is disobedient, circumcision is of no value and cannot protect him from the wrath of God. Romans 2:17-29, Now, if-and let us assume for the sake of argument-you do identify yourself by the name Jew and you do rely upon the Law and do boast in a relationship with God. And know His will through instruction and can discern the essentials because you have received oral instruction in the past in a detailed, systematic and repetitious manner by means of the Law and continue to do so. Moreover, you are confident in yourself, namely that you are as a guide for the blind, a light to those in darkness. An instructor of the ignorant, a teacher of the immature because in the Law you are in possession of the unique embodiment of that, which is full of knowledge well as that, which is full of truth. Then, you who do teach another person, do you ever teach yourself? You, who do publicly proclaim (the Law) as a herald in a dignified and authoritative manner: don t steal, do you steal? You, who do command: Don t commit adultery, do you commit adultery? You who do abhor idols, do you rob temples? You who do boast about possessing the Law, by means of your transgression of the Law, do you cause the (Son of) God to be dishonored? Consequently, the reputation of the character of God s person as a fact does get slandered among the Gentiles because of all of you just as it stands written, for all of eternity. Indeed, on the one hand circumcision is, as an eternal spiritual truth, beneficial if you should always practice the Law. On the other hand, if you should be at any time a transgressor of the Law, (then) your circumcision has become uncircumcision. Therefore, if the uncircumcision always observes the righteous regulations originating from the Law, then, will not (God) consider and treat accordingly His uncircumcision as circumcision? In fact, the physically uncircumcised by fulfilling perfectly the Law will condemn you who are by means of Scripture and circumcision a transgressor of the Law. Therefore, as an eternal spiritual truth, he is absolutely never a Jew who is one by means of the external, nor, as an eternal spiritual truth, is circumcision, that which is by means of the external in the human body. But rather, as an eternal spiritual truth, he is a Jew who is one by means of the internal and circumcision originates in the heart by means of the omnipotence of the Spirit, never by means of the letter whose praise is as an eternal spiritual truth never from men but from God. In Galatians 6:13-14, Paul warns the Galatians about the teaching of the Judaizers who taught them that they needed to be circumcised to be justified before 2007 William E. Wenstrom, Jr. Bible Ministries 13

14 God, which is tantamount to boasting in one s flesh. Paul refutes this teaching and says that he boasts only in the Cross of the Lord Jesus Christ whose crucifixion Paul shared in resulting in his being dead to the cosmic system of Satan. Galatians 6:13-14, For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh. But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Paul warns the Philippians to avoid the Judaizers teaching concerning circumcision and teaches that the true circumcision are those who have accepted Jesus Christ as Savior and after salvation are serving by means of the Spirit of God and are priding themselves in the nature of Christ and their union and identification with Him. Philippians 3:1-3, From now on, my brothers, all of you begin rejoicing and continue doing so because of the Lord: writing these same things for all of you is in fact never bothersome for me but safe for all of you. Beware of those dogs, beware of those evil workers, beware of the mutilation because we are the circumcision those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature of Christ Jesus, who have no confidence in the flesh. In Romans 3:27, the noun kauchesis functions as a nominative subject meaning it functions as the subject of the verb eimi, which is omitted due to the figure of ellipsis as we noted earlier. The definite article preceding the noun indicates that kauchesis functions as a nominative subject and the interrogative pronoun pou functions as a predicate nominative making an assertion about the subject. We will translate the noun kauchesis, pride and boasting since the word denotes both an attitude and an assertion. The word pride is having an inordinate opinion of one s own dignity, importance, merit or superiority, whether as cherished in the mind or displayed in one s conduct. Corrected translation thus far of Romans 3:27: Under what conditions then is there at any time pride and boasting? Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. It is excluded is the 3 rd person singular aorist passive indicative form of the verb ekkleio (e)kkleivw) (ek-kli-o), which is a compound word composed of the preposition ek, out of and the verb kleio, to shut, close, bar, thus the word literally means, to be shut out William E. Wenstrom, Jr. Bible Ministries 14

15 The New Thayer s Greek-English Lexicon defines the word, to shut out (Gal. 4:17); to turn out of doors: to prevent the approach of one, pass. (Rom. 3:27) (page 342) Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings: (1) To cause something to be excluded or not allowed to eliminate, to not allow, to exclude (volume 1, page 164). (2) to exclude or remove someone from an association to exclude, to separate, to get rid of (volume 1, page 450). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) Literally, someone in the sense of withdrawal of fellowship (Gal. 4:17) (2) Figuratively, exclude something, i.e. make it impossible, eliminated (Rom. 3:27) (page 240). The Analytical Greek Lexicon Revised lists the following, to shut out, exclude; to shut off, separate, insulate; Gal. 4:17; to leave no place for, eliminate, Rom. 3:27. (page 124) Exegetical Dictionary of the New Testament lists the following meanings, to shut out (Gal. 4:17); exclude (Rom. 3:27) (volume 1, page 410). The New Thayer's Greek-English Lexicon defines the word, "the act of glorying; that of which one glories, cause of glorying." (page 342) Vine commenting on the word, writes, ekkleio, to shut out (ek, from, kleio, to shut ), is said of glorying in works as a means of justification, Rom 3:27; of Gentiles, who by Judaism would be excluded from salvation and Christian fellowship, Gal 4:17. (Vine's Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) In Romans 3:27, the verb ekkleio is used in a figurative sense and means, to exclude. Therefore, the word means that since justification is based upon grace through faith in Jesus Christ, all human boasting or in other words, all attempts by the sinner to establish a relationship with a holy God based upon his own merits is excluded, or ruled out since the sinner has no merit with God. The word means that arrogantly and presumptuously seeking to establish a relationship with a holy God based upon one s own merits, independently of what God has provided through His Son Jesus Christ s spiritual death on the Cross is totally excluded, or totally ruled, or impossible. For the unsaved Jew, the word means that seeking to be justified before God by attempting to enter the kingdom of heaven by means of one s actions produced by obedience to the Law is excluded. This word means that boasting in one s own merits or seeking to establish a relationship with a holy God based upon one s own merits and trusting in Jesus Christ as one s Savior are mutually exclusive. As long as sinful man boasts in his own actions and merit, it will be impossible for him to trust in Jesus Christ whom 2007 William E. Wenstrom, Jr. Bible Ministries 15

16 the Father sent to redeem sinful man. The sinner can only be justified that is rightly related to God or can only be accepted by God and entered into a relationship and fellowship with God when he ceases to place confidence in his own actions, accomplishments or human merit and instead trusts in the merits of Jesus Christ and His death on the Cross to be put right with God. The aorist tense is a gnomic aorist, which is used to present a timeless, general fact, or we could say an eternal spiritual truth. The gnomic aorist describes God s policy that He has employed throughout the course of human history in which He totally excludes any attempt by the sinner to establish a relationship with Him based upon his own merits, independently of Him and the work of redemption He accomplished through His Son s spiritual death on the Cross. The gnomic aorist says that any attempt by sinful mankind to establish a relationship with God who is holy based upon his own merits has, as an eternal spiritual truth, been excluded. Paul employs the gnomic aorist rather than the gnomic present here since from the human perspective, he is emphasizes a policy of God that has been in existence since a specific point in time in the past, namely, the Fall of Adam in the Garden of Eden. From the perspective of God, this policy has been in effect from eternity past in the mind and thinking of the infinite eternal God. The passive voice means that sinful mankind receives the action of God excluding any attempt by them to establish a relationship with Him based upon their own merits, independently of Him and the work of redemption He accomplished through His Son at the Cross. The indicative mood is declarative presenting this assertion as an unqualified statement of Bible doctrine. We will translate the word, It has, as an eternal spiritual truth, been excluded. Corrected translation thus far of Romans 3:27: Under what conditions then is there at any time pride and boasting? It has, as an eternal spiritual truth, been excluded! Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. By is the preposition dia (diav) (dee-ah), which is employed with the genitive form of the interrogative pronoun poios, what as a marker of the instrument by which human boasting is excluded. Therefore, the preposition dia with the genitive form of the interrogative pronoun poios is used in a rhetorical question that asks by means of what kind of principle is human boasting excluded? We will translate dia, by William E. Wenstrom, Jr. Bible Ministries 16

17 What is the genitive masculine singular form of the interrogative pronoun poios (poi~o$) (poy-os), which is used to ask the second rhetorical question in Romans 3:27 and means, of what kind. The word functions as a genitive of means, which indicates the means or instrumentality by which the verbal action implicit in the head noun or explicit in the verb is accomplished. Therefore, as a genitive of means the interrogative pronoun poios indicates the means by which the verbal action explicit in the verb ekkleio is accomplished. It asks a rhetorical question regarding the means by which human boasting is excluded. We will translate poios, what kind of. Law is the genitive masculine singular form of the noun nomos (novmo$) (nom-os), which does not refer to the Ten Commandments, the Mosaic Law or the Old Testament Scriptures but rather it refers to a rule governing one s actions, principle. This word is often used by Paul to denote a mode of action which is imposed on the individual, a rule to which he is subject, a principle which determines his conduct. Nomos functions as a genitive of simple apposition meaning that it stands beside a word in the same case and clarifies it. Therefore, as a genitive of simple apposition the noun nomos stands beside the genitive form of the interrogative pronoun poios, what kind of and identifies the question for the reader. We will translate the word principle. So Paul is saying, By what kind of principle is human boasting excluded? Corrected translation thus far of Romans 3:27: Under what conditions then is there at any time pride and boasting? It has, as an eternal spiritual truth, been excluded! By what kind of principle? Romans 3:27, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. Of works? is the articular genitive neuter plural form of the noun ergon (e&rgon) (er-gon), which refers to actions that are produced by obedience to the Old Testament Scriptures. Paul omits the genitive form of the noun nomos, Law even though it is clearly implied from the context since in Romans 3:28, Paul uses the terms nomos, Law and ergon, actions together. Romans 3:28, For we maintain that a man is justified by faith apart from works of the Law. He uses the terms together in Romans 3:20, which Romans 3:28 echoes. Romans 3:20, Because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. We translated this passage as follows: 2007 William E. Wenstrom, Jr. Bible Ministries 17

18 Romans 3:20, Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. Therefore, the genitive form of the noun nomos, Law is omitted here by Paul though it is clearly implied from the context that the term is used in relation to ergon, actions. Nomos would not refer simply to the Mosaic Law, i.e. the Pentateuch but rather the entire Old Testament Scriptures including the Pentateuch. This is indicated by the fact that in Romans 3:27-28, Paul is echoing his statement in Romans 3:19-23 where Paul used nomos to refer to the Old Testament Scriptures. The fact that nomos in Romans 3:19-23 referred to the Old Testament Scriptures is indicated in that in Romans 3:10-18, Paul quotes from the Writings and the Prophets and not the Mosaic Law or Pentateuch in order to illustrate that both Jew and Gentile are under the power of the old Adamic sin nature. Therefore, in context, the noun nomos, Law in Romans 3:27-28 refers to the entire Old Testament canon of Scripture and not the Mosaic Law exclusively. Also, the noun nomos, Law contains a figure of speech called metonymy where the Law is put for obedience to the Law. The noun nomos, Law functions as a genitive of production meaning that it produces the noun ergon, actions to which it stands related. Thus, the noun nomos, Law as a genitive of production indicates that obedience to the Old Testament Scriptures produced these actions. Therefore, we will translate the noun nomos, produced by obedience to the Law. Though not used, the preposition dia is clearly implied here as well as a marker of the instrument by which human boasting is excluded. The noun ergon, actions functions as a genitive of means indicating the means by which verbal action explicit in the verb ekkleio, It has, as an eternal spiritual truth, been excluded! is accomplished. The noun ergon functions in relation to the preposition dia as a genitive of means indicating that Paul is asking the rhetorical question, Is boasting excluded by means of actions, produced by obedience to the Law? It continues the previous rhetorical question, By what kind of law or principle is human boasting excluded? and it asks, Is it by means of actions produced by obedience to the Law? In Romans 3:20-21, Paul has already shown this is not the case. Romans 3:19-24, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the 2007 William E. Wenstrom, Jr. Bible Ministries 18