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Rom 3:20. Διότι) for this reason, because) [Beng. connects this verse with Rom 3:19. But Eng. vers. ‘therefore’).-νόμου, of the law) indefinitely put, but chiefly referring to the moral law, Rom 3:19, ch. Rom 2:21-26; which [the moral law] alone is not made void; Rom 3:31; for it was the works of it that Abraham was possessed of, before he received circumcision. Paul, in affirming that we are not justified by the works of the law, as opposed to faith, not to any particular law, means the whole law, of which the parts, rather than the species, were the ceremonial and the moral; and of these the former, as being even then abrogated, was not so much taken into account; the latter does not bind us [is not obligatory] on the same principle [grounds] as it was [when] given by Moses. In the New Testament we have absolutely no works of the law without [independently of] grace; for the law confers no strength. It is not without good reason, that Paul, when he mentions works, so often adds, of the law; for it was on these that his opponents were relying: and were ignorant of those better works, which flow as results from faith and justification.-οὐ δικαιωθήσεται, shall not be justified) on the signification of this word, see Luk 7:35. In the writings of Paul at least, the judicial meaning is quite manifest, Rom 3:19; Rom 3:24, etc., ch. Rom 4:5, taken in connection with context. Concerning the future tense, comp. v. 30, note.-πᾶσα σὰρξ, all flesh) synonymous with the world, Rom 3:19, but with the accompanying notion implied of the cause: the world with its righteousness is flesh; therefore it is not justified [by works flowing] out of itself.-ἐνώπιον αὐτοῦ, in His sight) ch. Rom 4:2, Rom 2:29.-νόμου, law) which was given for that very purpose.-ἐπίγνωσις), the knowledge of sins does not justify by itself, but it feels and confesses the want of righteousness.-ἀμαρτίας, of sin) Sin and righteousness are directly and commensurately opposed to each other [adequate; so that one on its side is exactly commensurate with the other on its side]; but sin implies both guilt and depravity; therefore righteousness denotes the reverse of both. Righteousness is more abundant, ch. Rom 5:15; Rom 5:17. Apol. A. C. says well, Good works in the saints are the fruits of [appertain to] righteousness, and are pleasing on account of faith; on this account they are the fulfilling of the law. Hence δικαιοῦν is to make a man righteous, or in other words, to justify; a notion quite in accordance with the form of the verb in οω: nor is there any difficulty in the derivative verb, but in δίκαιος. He then, who is justified, is brought over [translated] from sin to righteousness, that is, from guilt or criminality to a state of innocence, and from depravity and corruption to spiritual health. Nor is there a homonymy,[37] or twofold idea, [when by analogy things different by nature are expressed by one word], but a signification at once simple, and pregnant in the terms sin and righteousness, the same as also everywhere prevails in the term ἄφεσις, forgiveness, [remission], and in the words, by which it is implied, ἁγιάζω, to sanctify, ἀπολούω, to wash away, καθαρίζω, to purify, etc., 1Co 6:11, notes; Psa 103:3; Mic 7:18, etc. And this pregnant [suggestive] signification itself of the verb to justify, implying the whole of the divine benefit, by which we are brought from sin to righteousness, occurs also, for example, in Tit 3:7; with which comp. 2Co 5:21; Rom 8:4; with which comp. ch. Rom 5:16. But elsewhere, according as the subject under discussion demands, it is restricted to some particular part, and especially to deliverance from sin, so far as guilt is regarded in it: and Paul always uses it so, when, according to his design, he is treating of God justifying the sinner by faith.
[37] See Appendix.