The key phrase underlying the conversation between Christ and the Pharisees that we read today is 'and that is all.' This is what makes legalism so attractive: its limited scope. Legalism teaches that one must fulfill in every detail the set of commandments known since the time of Moses—and that is all, nothing more is required; all that remains is...
The key phrase underlying the conversation between Christ and the Pharisees that we read today is 'and that is all.' This is what makes legalism so attractive: its limited scope. Legalism teaches that one must fulfill in every detail the set of commandments known since the time of Moses—and that is all, nothing more is required; all that remains is to sign for receipt of the blessings of paradise. God's participation in all this is neither needed nor envisaged: He is obliged to 'pay out' the salvation owed to those who meet certain conditions whose origin we ourselves have attributed to God. And because of its remarkable convenience, legalism is by no means confined to Judaism: it is a spiritual disease of all humanity. It is not for nothing that the Lord Jesus Christ calls His disciples to beware of this leaven.
When people treat their employer in this way, we call it 'working to rule'; and we all know that when you work to rule, following instructions strictly, without departing from them by a single step or doing anything outside their limits, the work of any institution comes to a complete standstill. Even ordinary working life is incomparably richer than any set of rules. Moreover, experience shows that working to rule places a solid, impassable wall between you and your employer. In essence, legalism is working to rule against God.
By contrast, the key word for the path to which Christ calls us is 'together.' Together with God in the whirl of life, where something new and unforeseen arises at every step. Together with God, when the only firm 'instruction' is always to be with Him. It is no accident that in today's passage the Lord Jesus recalls the prophets whom legalism destroyed: their entire preaching is a call to be with God every minute. The whole essence of the prophetic proclamation is that the only goal of our life is God. We are destined to receive no other reward—but could there be any greater reward than this?
And the prophets, anticipating the Lord Jesus, say that very little is needed to be with God: to share in His love, with which He loves our neighbors. In most cases this goes largely unnoticed by others and therefore brings no honor, no 'chief seats in the synagogues,' as Christ puts it. Nor does God give us His praise, but Himself. Thus the choice between Christ's path and legalism turns out to be a choice between the Incomprehensible One Himself and what we can obtain from Him.
3
3:21 But now the righteousness of God - That is, the manner of becoming righteous which God hath appointed.Without the law - Without that previous obedience which the law requires; without reference to the law, or dependence on it. Is manifested - In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.
3:22 To all - The Jews. And upon all - The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.
3:23 For all have sinned - In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions. And are fallen short of the glory of God - The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.
3:24 And are justified - Pardoned and accepted.Freely - Without any merit of their own. By his grace - Not their own righteousness or works. Through theredemption - The price Christ has paid. Freely by his grace - One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.
3:25 Whom God hath set forth - Before angels and men.A propitiation - To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain. To declare his righteousness - To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin. By the remission of past sins - All the sins antecedent to their believing.
3:26 For a demonstration of his righteousness - Both of his justice and mercy. That he might be just - Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteousin the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus.The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.
3:27 Where is the boasting then of the Jew against the gentile?It is excluded. By what law? of works? Nay - This would have left room for boasting. But by the law of faith - Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ.The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.
3:28 We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ;and, consequently, has something essentially different from all our works whatsoever.
3:29 Surely of the gentiles also - As both nature and the scriptures show.
3:30 Seeing it is one God who - Shows mercy to both, and by the very same means.