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only? is he not of the Gentiles
REVISED VERSION. of works? Nay : but by the kind of a law? Of works? law of faith.
Nay, but by the law of faith. 28 Therefore we conclude 28 28 We reckon, then, that that a man is justified by faith a man is justified by faith without the deeds of the law. without works of law. 29 Is he the God of the Jews 2929 Is God (the God) of
Jews only? Is he not, on Gentiles? Yes, of the Gentiles the contrary, (the God) of also:
Gentiles also ? Yes, of Gen30 Seeing it is one God, which 30 tiles also ; 30 seeing it is one shall justify the circumcision by God who shall justify cirfaith, and uncircumcision through cumcision by faith, and unfaith.
circumcision through faith. 31 Do we then make void 31 31 Do we then abolish the law through faith? God law through faith? Far be forbid: yea, we establish the it! On the contrary, we law.
Gentiles al:90' seeing it is one
RELATION OF ROMANS III TO THE CONTENTS OF
THE EPISTLE IN GENERAL.
The Third Chapter of the Epistle to the Romans is a wheel
The situation of Chapter III,—relatively to the com-
which treats of justification, as distinguished from that
In the first twenty verses of the Chapter, the argumenta-
to all men, a gracious method of justification, through a righteousness provided by God Himself,—Chapter III 21— Chapter IV. The meridian line that divides these two hemispheres of argumentation runs between verses 20 and 21. In what lies on the one side of this line, the Apostle shows that Jews, privileged though they had been, as compared with Gentiles, are nevertheless unrighteous, and therefore need some gracious method of justification. In what lies on the other side of the line, he shows that, both for Jews and Gentiles, without distinction, and notwithstanding their sins, justification is a grand possibility. It is a possibility through the righteousness of God—the Propitiation of Christ.
ANALYSIS OF ROMANS III.
The Third Chapter of Romans is quadripartite in its structure. In the first part,—verses Ist—8th,—the Apostle meets an objection, that might be suggested by his remarks at the conclusion of Chapter II in reference to the true Jew and the true circumcision. In the second part, — verses 9th-20th,—he establishes the fact of the unrighteousness of both Jews and Gentiles, and their consequent need of justification by grace. In the third part,-verses 21st-26th,—he exhibits the gracious method of justification which God has devised, and which is equally available to Jews and Gentiles: In the fourth and last part, verses 27th-31st,-he jubilantly crowns his exhibition of the gracious plan of justification with a wreath, or cluster, of doctrinal corollaries, each of momentous moral significance
The discussion in the first two sections of the Chapter, -verses Ist—8th, 9th—20th,-is a pendant on the great discussion which is prosecuted throughout the Second Chapter of the Epistle,—and which has for its aim the establishment of the fact that the Jews, just as truly as the Gentiles, need a gracious method of justification. The evangelical exhibitions of the other two sections of the Chapter,—verses 21st26th, 27th-31st,-connect themselves, evolutionally, with the theme of the whole Epistle, as announced, in brief, in the 16th and 17th verses of Chapter I.