JEWISH UNFAITHFULNESS WILL NOT NULLIFY THE DIVINE
PROMISES
A Summary of Romans 3:1-8
From the preceding chapter it is evident that both Jews and Gentiles have sinned and stand in need of redemption. The Jews are not excused on account of special privileges. But this creates a difficulty. If Jews and Gentiles are both in the same condition of sin, and if the true and salutary circumcision be that of the heart, which pagans also may possess (Rom 2:25-29), what special privilege have the Jews, and what use is it to have been born a Jew and to have received circumcision of the body? The Jews were God’s chosen people. They had the Law and practiced circumcision as a sign of their covenant with God; but if a pagan without the Law and circumcision could be even more acceptable in God’s sight than a Jew, where is the superiority of the Jews over the pagans?
Replying to this difficulty the Apostle says the Jews excel the pagans in every way, and especially in this that the divine promises were given to them. And he goes on to observe that, far from nullifying the promises made to them by God, the present infidelity of Israel will only cause the divine fidelity to shine forth with greater splendor. But hence it must not be concluded that the sins of the Jews, which shall serve to manifest the glory of God, will go unpunished. If this were true, then God could not judge and punish any sinners, since all could claim that their sins served to proclaim the divine glory. Nay more, such a conclusion would make sins abound.
A much fuller treatment of the Jewish position will be given in Chapters 9 ff.
Rom 3:1 What advantage then hath the Jew: or what is the profit of circumcision?
St. Paul does not wish his adversaries to misunderstand and distort what he has just been saying. He would not have any one think that he meant to say that circumcision, even under the Old Dispensation, had no force or value.
What advantage. Literally, “What excess” (το περισσον), i.e., what relative gain.
Rom 3:2 Much every way. First indeed, because the words of God were committed to them.
St. Paul replies to the foregoing question or difficulty by saying that the advantages and privileges of the Jews over those of the Gentiles are many in every way.
First indeed (πρωτον μεν = proton men). From this expression some (Beelen, Drach, Lemonnyer, etc.) conclude that St. Paul had it in mind to enumerate the various privileges of the Jews, but lost the thread of his thought and was carried out to something else. It is more probable, however, that πρωτον (first) here agrees with περισσον (perisson, advantage) (verse 1), and that, consequently, there is question not of the first, but of the principal superiority of the Jews, which consisted in their having “the words of God.” But even this explanation does not dispel the difficulty of the expression; for if the Apostle speaks of the principal privilege, why, it may be asked, does he not afterwards speak of the secondary? It seems as if something was omitted by the Apostle (as in Rom 1:8) which was not considered necessary to his purpose (Lagrange).
The words of God. The Greek Fathers understood “the words” (τα λογια = ho logia) to refer especially to the Law, which gave the Jews their superiority over the Gentiles. Modern critics believe the λογια (words) have principal reference to the Messianic promises of which there is special question in Rom 4:13 ff.; Rom 15:8. It is more probable, however, that the term embraces the whole body of Sacred Scripture, i.e., of the Old Testament (Lagrange, Parry).
In the Vulgate γαρ (gar = for, because, etc) is not represented here, and illis is added. The Vulgate reads: multum per omnem modum primum quidem quia credita sunt illis eloquia Dei.
Rom 3:3 For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
In this verse St. Paul declares that the incredulity of the Jews will not make God unfaithful to His unconditional promises to them. The incredulity in question doubtless was the fault not of a few, but of the nation as a whole, and signifies their unfaithfulness to God’s oracles throughout the course of their history, and in particular with regard to the Messianic prophecies (Num 14:11; Num 20:12; Deut 9:23; Ps 78:22; 1 Cor 10:7 ff.). And yet the Jews, despite their many infidelities, ever continued to be the depositaries of the promises which God had made in His revelation, and which were realized later on inChristianity.
Rom 3:4 But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
Here the Apostle affirms the absolute fact that God, by His very nature, is true and faithful in the fulfillment of His promises; but man, on the contrary, owing to his corrupt nature, is liable to deceive and to be deceived. The words of Psalm 51:6 are cited and accommodated to the present question to illustrate God’s veracity and fidelity. David, after his sins of homicide and adultery (2 Kings 12:7 ff.), feared that God might recall the promises made to him; but Nathan assured him of the contrary. David, therefore, in the Psalm, confesses his sins in order to show (a) that God is faithful to His promises in spite of man’s unfaithfulness, and (b) that God will triumph over the false and suspicious judgments of men regarding His fidelity to His promises.
Now, the Apostle argues, the condition of the Jews is analogous to that of David. Just as the sins of David did not render God unfaithful to His promises to the Psalmist, but rather brought out more manifestly the divine justice and fidelity, so the incredulity of the Jews will not make God unfaithful to the promises He made them. Further on (in Romans 11), the Apostle will speak more definitely of the actual incredulity of the Jews, and will draw out in detail what here he only affirms in a general way.
When thou art judged ( κρινεσθαι = krinesthai) is in the Hebrew of Ps 51:6 “when thou judgest.”
Rom 3:5 But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
Rom 3:6 (I speak according to man.) God forbid! Otherwise how shall God judge this world?
St. Paul here anticipates another objection which may arise out of his doctrine that God’s fidelity and justice are made manifest by the sins of men. The sinner might ask, he says in effect, “if my sins cause God’s justice to be recognized, is not God unjust in punishing my sins?” The very thought that God could be unjust is blasphemous, and hence the Apostle here hastens to tell us that the objection raised is not from himself, but according to man, i.e., after a merely human standard which does not understand the justice and sanctity of God. This impious supposition is energetically rejected by the Apostle, who then replies that if God could not punish sinners because their sins finally redound to His glory, He would never be able to judge the world, either Jewish or pagan, and would consequently never establish justice among men by rewarding the good and punishing the wicked. The objection is refuted by its own absurdity, because God being just, must judge all men according to their deeds.
The sins of men do not cause, but merely occasion the manifestation of God’s justice and fidelity; the real cause of this manifestation is God’s infinite power which is able to draw good from evil and must by its very nature always issue in something good. Hence it does not follow that sin ever becomes excusable or ceases to deserve punishment.
This world. Literally, “The world,” here signifies the Gentiles as distinguished from the Jews (Rom 11:12, 15). Sometimes the expression embraces all men, as in 1 Cor 1:2; sometimes it refers to the enemies of Christ, as in 1 Cor 1:20; 1 Cor 2:12.
In the Vulgate hunc should be omitted. The Vulgate reads: absit alioquin quomodo iudicabit Deus hunc mundum.
Rom 3:7 For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
Comely thinks St. Paul has changed here to speak in the name of a Gentile, who asks why he should be condemned for his lie, i.e., his worship of idols (see Rom 1:25), which, by its folly and stupidity has made more manifest the knowledge of the true God, while the Jew with his infidelity is let go free? But as there is nothing to indicate that the Apostle is speaking now in the name of a Gentile any more than in verse 5; and as he nowhere declares that the Jew’s sins are to go unpunished, it seems better to hold with the common opinion that there is still question of the Jew. The objection now raised is bolder than that of verse 5, although the principle is the same, namely, that which contributes to the glory of God ought not to be reprehensible. In verse 5 the Jew is willing to be judged, but unwilling to suffer punishment; here he does not even want to be
condemned as a sinner.
The truth of God, i.e., the truth of His words, in punishing the Jews for their incredulity, as He had promised to do.
My lie, i.e., the incredulity, infidelity and transgressions of the Jew, in spite of God’s threats of chastisement. The truth of God’s words, and, consequently, His glory, were made more manifest by the fulfillment of His threats of punishment for the Jews’ sins.
Rom 3:8 And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
Here again the Apostle shows the absurd consequence of the foregoing false supposition. If sin goes unpunished because it contributes to the glory of God, why not continue to sin for the sake of promoting God’s glory? As he tells here in parentheses, this impious doctrine had been imputed to himself by some of his enemies, perhaps on account of his teaching that “where sin abounded, grace did more abound” (Rom 5:20; cf. Gal 3:22); but he now rejects this calumny with indignation and declares that eternal damnation will be a just punishment for its authors and for those who teach such a doctrine, making the end justify the means. It is not improbable that this series of objections (verses 5-8) was purposely introduced by the Apostle, in order that he might have a chance to refute the calumny of his adversaries.
THE SCRIPTURES PROVE THAT BOTH JEWS AND GENTILES ARE
ENSLAVED BY SIN
A Summary of Romans 3:9-20
St. Paul takes up here the question interrupted at verse 5. Having shown that all mankind, Jews as well as pagans, are under the cloud of sin, and that neither the privileges and divine favors of the one, nor the gross errors of the other are able to shield from the divine wrath, the Apostle now proceeds to confirm his argument by an appeal to the authority of Sacred Scripture. The Psalmist and the Prophet Isaias are cited to prove the universal sinfulness of men and the need of redemption. And, lest the Jews might contend that these texts applied only to the Gentiles, the Apostle reminds that the Scriptures have reference primarily to the Jews, to whom they were given, and that they plainly declare no man to be made just before God by the works of the Law.
This section is generally regarded as a conclusion to all that has preceded regarding Jews and Gentiles. The Scriptural terms used in it are very general and applicable to all, even though they seem to pertain somewhat more directly to Jews than to Gentiles (Lagrange, Cornely, etc.).
Rom 3:9 What then? Do we (i.e., Jews) excel them (Greeks, Pagans)? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
The Apostle asks in the name of his fellow-countrymen whether, in spite of their many privileges, the Jews excel the pagans from a moral viewpoint, and are therefore more free from sin than the Gentiles? And he replies in the negative, because both Jews and Gentiles have sinned and are under the yoke of sin, from which neither the natural law, nor the Law of Moses is able to free them (Rom 1:11). The superior privileges of the Jews (Rom 3:1-2) did not make those of the Apostle’s time less sinful as a class than the pagans.
There is much difference of opinion regarding the meaning of προεχομεθα, literally, “are we surpassed,” but here translated, “do we excel”; but these different opinions can be reduced to the following: (a) The verb is to be taken in the middle voice, meaning, to seek pretexts or excuses : “What excuse have we then to sustain us at the Judgment?” (Julicher). (b) The verb is passive: “Are we then surpassed by the Gentiles?” (H. S., Field), (c) The verb is middle, but equivalent to an active: “Do we excel the Gentiles” (Cornely, Lagrange, etc.). This last is the traditional interpretation.
Rom 3:10 As it is written: There is not any man just.
Rom 3:11 There is none that understandeth: there is none that seeketh after God.
Rom 3:12 All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
These verses are a free citation of Psalm 14:1-3, according to the Septuagint. David in this Psalm is affirming that all men are sinners, and the Apostle, in order to prove his conclusion, that not a few among the Jews and Gentiles, but all as a class are sinners, cites the Psalmist as a witness that all, whether under the law of nature, or under the Law of Moses are wanting in true justice. The Psalmist is speaking of man left to his own corrupt nature without the aid of grace, and he means to say that not all, but some at least of the sins enumerated in these and in the following verses (Rom 3:13-18) were found in each person.
None that understandeth was applicable to the pagans, who had not the true knowledge of God.
None that seeketh after God referred to the Jews who failed to serve the God whom they knew.
Unprofitable, i.e., useless in God’s service.
None that doth good is descriptive of man without the aid of grace.
Rom 3:13 Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
The first part of this verse is freely borrowed from Psalm 5:10; the last part, from Psalm 140:4. Although verses 13-18 follow in our Vulgate the preceding verses of Psalm 14, they really pertain to several other Psalms and to the Prophet Isaias. This custom of citing passages from different parts of Scripture to prove or illustrate the subject in hand was freely made use of by St. Paul, and by the Jewish Rabbis generally.
Their throat, etc. The throat of the sinner, because of the corrupt and evil discourses that proceed from it, is compared to a sepulchre from which vile and poisonous odors are exhaled.
The venom of asps, i.e., a deadly poison.
Rom 3:14 Whose mouth is full of cursing and bitterness:
This verse is a free citation of Psalm 10:7, according to the Hebrew.
Rom 3:15 Their feet swift to shed blood:
Rom 3:16 Destruction and misery in their ways:
Rom 3:17 And the way of peace they have not known.
These verses are freely borrowed from Isaiah 49:7-8. They show the degradation of the sinner who, with slight provocation, spills innocent blood and spreads misery and destruction everywhere around him, and who has no peace because filled with hatred, bitterness and sinister designs.
Rom 3:18 There is no fear of God before their eyes.
This verse, which is almost literally from Psalm 36:2, gives the cause of the foregoing disorders, namely, the lack of fear of God.
Rom 3:19 Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
The Apostle now warns that the Scriptural testimonies just cited have reference principally to the Jews for whom they were primarily written and to whom the Law was given. Hence there is no reason for boasting on the part of the Jews.
The law speaketh. Law is here used for the whole of Scripture, i.e., of the Old Testament. Both the inexcusable Gentiles and the proud Jews are reduced to silence, and are become liable to condemnation before God for their sins.
Rom 3:20 Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
Another reason why there can be no boasting on the part of the Jews, nor for greater reason on the part of the Gentiles, is that no one shall ever be, or ever has been, justified before God by the works, i.e., by the legal prescriptions of the Law. This the Apostle here affirms by the words of Ps 143:2. All the Law could do was to point out what ought to be done and what ought to be avoided, but it was as powerless to give the interior help and strength necessary for the observance of its precepts, as it was to free from sin committed. Obviously the works here spoken of were the legal prescriptions of the Law performed without faith and without the aid of grace. It is not the knowing, but the doing of the Law (Rom 2:13), i.e., the observing of the moral precepts of the Law, which grace alone can secure, that will justify and lead to salvation.
TRUE JUSTIFICATION AND SALVATION ARE GRATUITOUS GIFTS OF GOD BESTOWED ON ALL WHO BELIEVE IN CHRIST
A Summary of Romans 3:21-31
The Apostle now proceeds to show in the rest of the present chapter that, since the advent of Christ, the justice of God, i.e., justification independently of the Law, has by the grace of God been made manifest through the preaching of the Gospel. And this mode of justification independent of the Law, and due only to faith and the grace of God, is not something new and contrary to the Law, but rather all along has been witnessed to and foretold by the Law and the Prophets. As St. Augustine says: Novum testamentum in vetere latet, vetus in novo patet. This justification is new only in the clearer declaration of the condition by which it is to be obtained, namely, through faith in Christ, and in the universality of its extension, which is to all nations, Gentiles as well as Jews.
Rom 3:21. But now without the law the justice of God is made manifest, being witnessed by the law and the prophets.
Now, i.e., under the Gospel dispensation.
The justice of God is the same as that spoken of in Rom 1:17, which is given to every man, Jew or Gentile, provided he duly believe in Christ. This and the following verse give the key to the main argument of the whole Epistle.
Rom 3:22. Even the justice of God, by faith of Jesus Christ, unto all and upon all them that believe in him: for there is no distinction:
Even (δέ = de) does not indicate opposition but rather introduces a further explanation of what is meant by the justice of God, namely, that justice which is given by God to man through faith in Jesus Christ, or through the faith of which Christ is the object. Justification is attributed to faith as to its root and foundation, not as to its formal cause, which is grace. This faith, therefore, which is the root and beginning of justification, is not something natural in man, not the result of natural favors or gifts, as the Pelagians taught, but the product and fruit of the grace of God.
Upon all. These words are wanting in the oldest Greek MSS. and in some versions, but they are generally regarded as authentic, since they are in full conformity with the Apostle’s mode of speaking. Likewise the words in him are not represented in the Greek of some MSS. and in some copies of the Vulgate.
Rom 3:23. For all have sinned, and do need the glory of God.
All, Jews and Gentiles, have sinned and are in need of justification (see Rom 1:18-3:20), which all may have through faith in Jesus Christ.
The glory of God (δοξης του θεου) may mean the glory of the elect in heaven (Cornely); or, by a metaphor, it may signify the beauty of a soul in the state of grace, of which sinners are deprived. Probably the phrase means here the good opinion which God has of the just (Cajetan, Lagrange). Sinners by their lack of grace, are in need of (υστερουνται), i.e., they are without, the favor and good opinion of God.
Rom 3:24. Being justified freely by his grace, through the redemption, that is in Christ Jesus,
Here the Apostle tells us that the justification, offered to Jews and Gentiles, by which they pass from a state of enmity to a state of friendship with God is freely, i.e., gratuitously, granted to all through the grace merited by Christ’s Redemption. It presupposes no right on man’s part, and hence cannot be merited either by his preceding faith or good works, as the Council of Trent has declared (Sess. VI. cap. 8). Acts of faith, hope, fear and other good works which precede justification are, nevertheless, good dispositions, necessary in adults, that come from the mercy and grace of God (Conc. Trid., Sess. VI. cap. 6).
By his grace. God is the efficient cause of justification; grace, its formal cause; and the redemption of Christ, its meritorious cause (Conc. Trid., Sess. VI. cap. 7).
The redemption, i.e., the ransom that was paid by Christ for our delivery from the slavery of sin. Our justification is gratuitous as regards ourselves, inasmuch as we have been able to merit nothing towards it; but it is not so with regard to Christ who has purchased us at the price of His own precious blood (Matt 20:28; Mark 10:15; 1 Cor 6:20; Gal 3:13).
Rom 3:25. Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
Rom 3: 26. Through the forbearance of God, for the shewing of his justice in this time; that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ.
In these two verses St. Paul continues to explain the nature of justification. Christ has not only paid our ransom, but has also expiated for us.
25. Whom God hath proposed (προεθετο), i.e., God in His eternal designs has determined to exhibit publicly, on the cross, Jesus Christ, as a propitiation, or victim of expiation, who, by virtue of the shedding of His blood, has satisfied for our sins, thus appeasing the wrath of God and reconciling man to God.
Propitiation. The Greek word (ἱλαστήριον = hilastērion) may signify either a propitiation or a propitiator; and in this latter sense it is found in the Old Itala and Syriac versions, and it is preferred by some interpreters. Most probably, however, the term here means propitiation, or rather, an instrument of propitiation, or of expiation. God set forth Jesus as an instrument of propitiation and expiation towards Himself; and “through faith” the sinner has access to the fountain of expiation which is in the blood of Jesus Christ glorified. Faith is the means through which the fruits of Christ’s expiation are applied to men; the blood of Christ was the means by which God effected the propitiation.
26. To the shewing, etc. The purpose, or final cause of this expiation wrought by the blood of Christ was to manifest God’s eternal justice which, outraged by sin, demanded an adequate satisfaction, but which, in times past, was not sufficiently manifested, being held, as it were, in abeyance by His mercy and patience, thus permitting sins to pass unpunished, in order to exhibit more clearly in this present time that He is just in Himself (in demanding an adequate satisfaction for sin), and to render just him who believes in Christ. The Apostle, therefore, considers two epochs: (a) that before the time of Christ, the time of ignorance (Acts 17:30), when God, with the exception of a few instances, like the Deluge and the case of Sodom and Gomorrah, bore with sin in patience; and (b) that of the present time, after the coming of Christ, when God’s eternal justice is clearly vindicated by the bloody immolation of Christ on the cross, and the sins of men are washed away through faith in that same blood of Christ.
According to the foregoing interpretation “the justice of God” means both God’s attribute of justice (verse 25), which in times past was held in abeyance, but in the shedding of Christ’s blood has been clearly manifested and satisfied, and the justice (verse 26) which God communicates to man, rendering him just, free from sin. This seems to be the most probable interpretation of the phrase as it occurs in both verses. Certainly “justice” in verse 26 is wider in its meaning than in the preceding verse (cf. Rom 1:17). Also, according to the interpretation given, the remissionem of the Vulgate (verse 25) should be rather praetermissionem.
Rom 3:27. Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
Having proved that justification is not from the works of man, but is entirely due to the goodness of God and the merits of the blood of Christ, the Apostle now asks the Jews what they have to boast of; and he himself replies that their cause for boasting has been excluded; it has no further place.
By what law. Better, “By what kind of law,” he further asks, is boasting done away with? By the law of works, i.e., the Old Law? No, certainly not; but by the New Law, i.e., the law of faith, which makes justification depend on faith in Jesus Christ, which faith, being a gratuitous gift of God, renders our pride and boasting impossible.
The Old Law did not remove every cause for boasting, because it required works; but the New Law requires only faith (as already explained), and faith is a gift of God requiring only acceptance on man’s part. Of course the Old Law was at all times powerless to confer the help needed for its faithful observance. This help, through grace, is amply conferred by the New Law. As St. Augustine says, “The law of works is that which commands what is to be done; the law of faith is faith itself, which obtains the grace to do what the law commands. The law of works is the old law; the law of faith, the new law. The law of works contains the precepts; the law of faith, the help. The law of works gives us light to know; the law of faith, the power to perform,” etc. (De spiritu et littera, 13, 21).
Rom 3:28. For we account a man to be justified by faith, without the works of the law.
For. The connective γαρ ( = gar, “For”) is here preferred by many of the
best MSS. to the ουν (oun = “Therefore”) of the ordinary Greek. St. Paul is not deducing an inference in this verse, but is rather appealing to the doctrine already established. Throughout this whole chapter he has been opposing faith to the works of the Mosaic Law. Therefore we should translate λογιζομεθα not by “we infer,” but by “we think,” “we hold.”
A man, i.e., every man, Jew or Gentile.
To be justified by faith, i.e., faith is the source, the beginning of every one’s justification (see on verse 22; Conc. Trid., Sess. VI. cap. 8). It is well known that Luther added here the word only to faith, thus altering the text and creating between faith only and faith with works, an opposition which is found nowhere (Lagrange.).
Without the works, etc., i.e., apart from the works of the Mosaic Law, or, for that matter, any other works performed by man alone, without the aid of grace. Justification comes only through faith, and faith is a gratuitous gift of God. Clearly there is question here only of works which precede justification and which are performed without faith or grace,—of which works, whether they be of the Law or purely natural, it is affirmed that they cannot be the source of man’s justification. Even those good works preceding justification that are the result of grace cannot be said to merit justification. Works which accompany or follow justification, and which are performed by the aid of grace, are most surely not thought of in this present verse.
The Apostle, therefore, addressing his Jewish and Gentile readers, is speaking in this verse only of works done by the sole help of the Mosaic Law and of the natural law, without faith and without grace. The Jews thought their observance of the prescriptions of the Law of Moses was the source of their justification, while the Gentiles attributed their call to the faith to their philosophy and natural virtues.
That St. Paul never meant to teach anything opposed to the necessity of good works is evident (a) from the preceding chapter where he says (verse 13) “that only the doers of the law shall be justified”; (b) from the Epistle to the Galatians (Gal 5:6) where he says that the only thing that availeth in Christ Jesus is “faith that worketh by charity”; (c) from the first Epistle to the Corinthians (13) where he says that faith is nothing without charity.
Rom 3:29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.
Rom 3:30. For it is one God, that justifieth circumcision by faith, and uncircumcision through faith.
29, 30. In these verses St. Paul calls attention to the fact that God is the God of the Gentiles as well as the Jews, and that, being One, He will justify all in the same way, namely, through faith. If justification depended on the works of the Law of Moses, then God would be the God of the Jews only, for whom He provided the means of salvation, namely, the Law, and not of the Gentiles, who were deprived of those means.
Justifieth, justificat (verse 30), should be future, “will justify,” justificabit (δικαιωσει). The Apostle is speaking about the means through which God in future will justify all men.
The difference in the phrases by faith (εκ πιστεως) and through faith (δια της πιστεως) does not mark any real distinction between Jews and Gentiles. The different prepositions are used only to vary the style. Furthermore, the Apostle elsewhere (Gal 2:16; Gal 3:8) says that the Gentiles are justified “by faith” (εκ πιστεως = ek pisteos).
Rom 3:31. Do we, then, destroy the law through faith? God forbid: but we establish the law.
This verse is better connected with the following, than with what precedes in the present chapter. From the doctrine of justification through faith, so far explained, it might seem that the law, i.e., the whole economy of revelation in the Old Testament, was useless and devoid of all authority. But the Apostle vigorously rejects such a false conclusion, and declares, on the contrary, that the Law and the Prophets have all along foretold this justification by faith, independently of the works of the Law. Therefore this new mode of justification does not destroy, but rather confirms the teaching of the Old Testament. “Of old the Law and the Prophets have rendered testimony to faith. Therefore, in receiving the faith we show the true role of the Law” (Theodoret).
There are other explanations of the phrase, we establish the law: (a) In maintaining that the promises of God are fulfilled, we confirm the prophecies (Orig., Ambrst.); (b) grace permits the accomplishment of the law (Aug.). According to Fr. Lagrange these two explanations are to be rejected. The following chapter will show how “we establish the law.”
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Resource for Sunday Mass, Feb 27 (Ordinary and Extraordinary Forms)
Posted by Dim Bulb on February 27, 2011
This post contains resources (mostly biblical) for the Ordinary and Extraordinary Forms of the Roman Rite. Some further resources may be added before Sunday, these will be marked UPDATE. Please keep in mind that the readings for the two forms differ from one another.
ORDINARY FORM
EIGHT SUNDAY IN ORDINARY TIME
Readings.
Pope John Paul II on Psalm 62.
UPDATE: St John Chrysostom on 1 Cor 4:1-5.
Bernardin de Piconio on 1 Cor 4:1-5.
Cornelius a Lapide on 1 Cor 4:1-5.
Bishop MacEvily on 1 Cor 4:1-5.
Juan de Maldonado on Matt 6:24-34.
Aquinas’ Catena Aurea on Matt 6:24-34.
Bishop Knecht’s Practical Commentary on Matt 6:24-34.
Update 2/25/11: Bishop MacEvily on Matt 6:24-34 .
Catholic Matters. Readings with brief explanations.
Bible Study. A study of the readings from St Charles Borromeo Parish.
Dr Scott Hahn Podcast. Audio, 3 minutes. Does good job of highlighting major theme(s) of the readings. Text also available.
St Martha’s Podcast. Usually examines all three readings in some detail, however, this week’s podcast is rather brief (approx. 10 minutes), and summary in nature.
Franciscan Sisters Bible Study Podcast. This Sunday’s podcast probably wont become available until Thursday. The studies usually last 45-60 minutes and look at all the readings.
Father Robert Barron’s Homily Podcast. As I prepare this (Tuesday evening) this Sunday’s homily has not yet been posted. Fr. Barron is a well known and respected theologian and preacher.
Word Sunday: A Lectionary Resource For Catholics.
Gospel Meditation. Gospel text followed by brief meditation, brief prayer, and the Psalm of the day.
Lector Notes. Gives helpful theological and historical background. Can be printed out for use as a bulletin insert.
Historical Cultural Context of the Gospel. Provides brief but very interesting background to the phrase “you cannot serve two masters” and on the anxieties of life in the 1st century.
Thoughts From the Early Church. Excerpt from a homily dating from the 4th or 5th century.
Scripture in Depth. Provides a good bit of information about the readings in surprisingly brief fashion.
Today’s Good News. Brief commentary on the Gospel.
Sunday Reflections. By Fr. Eugene Lobo, S.J.
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EXTRAORDINARY FORM
SEXAGESIMA SUNDAY
This Sunday’s Missal. Contains the prayers and readings in both Latin and English.
Goffine’s Devout Instructions on the Epistle and Gospel. Online book. Contains the readings and prayers along with instructions based upon them.
Cornelius a Lapide on 2 Cor 11:19-33, 12:1-9.
Aquinas’ Catena Aurea on Luke 8:4-15.
Bishop Knecht’s Practical Commentary on Luke 8:4-15.
Doctrinal Instructions on the Angels. Online book. It was common to give instructions on the angels for this Sunday inasmuch as an angel of Satan was mentioned in the first reading (2 Cor 12:7), and Satan is mentioned in the Gospel text (Luke 8:12).
The Nature of Angels. Online book.
Angels in the World. Online book.
Moral Instruction on Fasting and Prayer. On this Sunday it was common to give instruction on fasting and prayer.
UODATE: The Poor Soil Ont Which the Word of God Generally Falls. Homily, online book.
UPDATE: The Word of God. Homily, online book.
UPDATE: On the Necessity of Hearing the Word of God in a Sermon. Homily, online book. Scroll down to bottom of page to find the start of the homily.
UPDATE: Our Wisdom. Homily, online book.
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