Thomas Aquinas Commentary Romans 3:27-31

"Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God [the God] of Jews only? is he not [the God] of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. Do we then make the law of none effect through faith? God forbid: nay, we establish the law." — Romans 3:27-31 (ASV)

1. After showing that Jews have no advantage over the Gentiles either regarding sin or righteousness, he now presents his intended conclusion by rejecting the boasts through which they considered themselves superior to the Gentiles.

He does three things:

1. He proposes that this boasting be excluded.

2. He gives the reason for this exclusion, in the phrase by what law.

3. He explains the way it is excluded, in the phrase for we account.

2. Regarding the first point, he does two things:

1. He raises a question: since you, a Jew, are under sin just as the Gentile is, and the Gentile is made righteous by faith just as you are, where is then your boasting, by which you glory in the Law, as stated above, and on this ground wish to consider yourself superior to the Gentile? Your boasting is not good (1 Corinthians 5:6); let us have no self-conceit, envying one another (Galatians 5:26).

2. He answers this, saying, it is excluded, that is, it is taken away: the glory has been taken away from Israel (1 Samuel 4:21); I will change their glory into shame (Hosea 4:7).

Alternatively, excluded means “clearly revealed.”

For the Jews gloried in the glory and worship of the one God, and he says that their glory was excluded—that is, pressed out by Christ, just as artists who press out an image in silver are called “excluders,” in keeping with the Psalm, that they might exclude those who were tried by silver (Psalms 67:31).

But the first meaning is more literal.

3. Then, with the phrase by what law, he states the cause of this exclusion.

Since the Jews’ boasting was about the Law, as was stated above, it seemed that their boasting had to be excluded by something of the same kind—that is, by some law. Therefore, he asks by what law their boasting is to be excluded?

For someone might suppose that the Apostle means their boasting was excluded by certain legal precepts which commanded greater works. That is why he asks, of works? It is as if he is asking, “Am I saying that their boasting has been excluded by some law of works?” But he answers: no, but by the law of faith.

So it is clear that the Apostle alludes here to two laws: that of works and that of faith. At first glance, it would seem that by the law of works he means the Old Law and by the law of faith the New Law, through which the Gentile is made equal to the Jew.

4. But there is some doubt about this distinction.

For even in the Old Law faith was necessary, just as it is in the New: you who fear the Lord believe him ; I believed; therefore I have spoken (Psalms 116:10). And indeed, works are required in the New Law—namely, the works of certain sacraments, as commanded in Luke, do this in memory of me (Luke 22:19), and of moral precepts: be doers of the word and not hearers only (James 1:22).

Therefore, it should be said that what he calls the law of works is the Law outwardly presented and written, which directs people's external works by prescribing what they ought to do and forbidding what ought to be avoided. But what he calls the law of faith is the law inwardly written, which directs not only external works but even the very movements of the heart, among which the act of faith is first: with the heart, we believe unto justice (Romans 10:10). He speaks of this second law below: the law of the spirit of life in Christ Jesus (Romans 8:2).

5. Then when he says, for we account, he shows how the Jews’ boasting is excluded by the law of faith, saying: for we apostles, being taught the truth by Christ, account a man, whoever he may be, whether Jew or Gentile, to be justified by faith: he cleansed their hearts by faith (Acts 15:9). And this is without the works of the law.

This is not only without the ceremonial works, which did not confer grace but only signified it, but also without the works of the moral precepts, as stated in Titus, not because of deeds done by us in justice (Titus 3:5). This, of course, means without works that come before being made righteous, but not without the works that follow it. For, as is stated in James, faith without works (James 2:26)—that is, works that follow—is dead, and, consequently, cannot justify.

6. Then when he says or is he the God of the Jews only, he explains something he had presupposed: namely, that the righteousness of faith applies equally to all.

He had previously explained this with a reason based on the material cause, when he stated above that all have sinned and need the glory of God (Romans 3:23)—that is, they are sinners who need to be made righteous by the grace of God. But a proof based solely on the material cause is not enough, because matter is not moved to a form by itself but requires an agent cause. Accordingly, he now presents a proof based on the agent cause—that is, the justifier, who is God: God is he who justifies (Romans 8:33).

Now it is clear that our God, by justifying, saves those whose God He is, according to a psalm: our God is a God of salvation (Psalms 68:20). But He is the God not of the Jews only but of the Gentiles also; therefore, He justifies both.

7. On this point he does three things:

1. He raises a question concerning the Jews, when he says, is he the God of Jews only? It might seem that He is, because it says in Exodus, the God of the Hebrews called us (Exodus 5:3).

   Therefore, it must be said that He was the God of the Jews alone by the special worship they paid to Him; hence it is stated in a psalm: in Judah God is known (Psalms 76:1). Yet He was the God of all by His common reign over all things, as is stated in a psalm: God is king of all the earth (Psalms 47:8).

2. He raises the question from the side of the Gentiles, saying, is he not also of the gentiles? and he answers: yes, of gentiles also, whom He governs and rules: who would not fear you, O king of the nations? (Jeremiah 10:7).

3. With the phrase for it is one God, he demonstrates what he had said with a proof. It is as if to say: it is clear that He is the God not only of the Jews but also of the Gentiles, for it is one God who justifies circumcision—that is, the Jews—from faith, as is said in Galatians, in Christ Jesus neither circumcision nor uncircumcision is of any avail (Galatians 5:6).

8. According to the Gloss, from faith and through faith are exactly the same. However, a slight difference can be noted.

For the preposition “from” sometimes designates a remote cause, while the preposition “through” designates a nearer cause. Therefore, the Jews are said to be justified from faith because faith was the first cause from which circumcision and the other sacraments of the Law proceeded; thus, faith justified the Jews as a primary cause acting through intermediate causes. But the Gentiles are justified by faith itself, directly.

9. Then when he says do we then destroy, he refutes an objection.

For someone might claim that he is overthrowing the Law mentioned before; therefore, he asks: do we then destroy the law through faith, since we say that people are justified without the works of the Law?

He answers: God forbid! in keeping with Matthew, not an iota, not a dot, will pass from the law (Matthew 5:18). Rather, he adds: but we establish the law—that is, by faith we complete and fulfill the Law, as Matthew says, I have come not to abolish the law but to fulfill it (Matthew 5:17).

This is true regarding the ceremonial precepts because, since they were figures, they were upheld and fulfilled when the truth they signified was revealed in the faith of Christ. This is also true regarding the moral precepts, because the faith of Christ provides the help of grace to fulfill the moral precepts of the Law. It even adds special counsels, through which the moral precepts are kept more safely and securely.