ACC ~ Romans 3 v21

NATURAL LAW OR MOSAIC LAW? ORIGEN: We have just said that in the above verses Paul was speaking about the natural law and not about the law of Moses, but now it appears that there can be no doubt that he is referring to the law of Moses, by which the righteousness of God is made manifest through faith in Christ Jesus in all who believe, whether they are Jews or Gentiles, and who are justified not by works but by the grace of God, who has redeemed them in Jesus Christ. Does this mean that our interpretation of the foregoing was mistaken? . . .

Just as there is nothing in this verse which makes it possible for us to argue that it is talking about the natural law and not about the law of Moses, so there is nothing in the preceding verses to indicate that they are talking about the law of Moses and not about the natural law. Thus we would argue that just as the foregoing cannot be used to interpret what we now have before us, so neither should our interpretation of it be altered simply because what follows cannot be read in the same way.

Does this mean that the apostle has contradicted himself? There are plenty of people who would like to think so! … But we shall try to show how this passage does not go against our interpretation of the foregoing one. We have often said, and have expounded this most clearly in the preface, that the apostle mentions many different kinds of law in this epistle, and only the most attentive reader will be able to detect when he is shifting from one to another. … The law of nature was able to explain the nature of sin and give us some knowledge of it, but the righteousness of God is above and beyond this, and the human mind is unable to attain it by its natural senses. … For this the law of Moses was required, to teach us what God’s righteousness is. Do not be surprised that the word law is used here in two different senses! . . .

Moreover, there is a way to tell which meaning of the word law is intended. The Greek language uses articles in front of proper names. Thus when the law of Moses is intended, the article is used, but when the natural law is meant, the article is omitted. COMMENTARY ON THE EPISTLE TO THE ROMANS.

MADE PERFECT BY THE RIGHTEOUSNESS THAT COMES FROM GOD. APOLLINARIS OF LAODICEA: [The righteousness of God] has not been manifested in opposition to the law but as an increase of good and as the free gift of God, so that we may no longer be judged according to human righteousness, which is always under judgment, but that we may be made perfect by the righteousness which comes from God. For this is the righteousness which comes by faith in Christ to all who believe and which dwells in them all. PAULINE COMMENTARY FROM THE GREEK CHURCH.

THE RIGHTEOUSNESS OF GOD. AMBROSIASTER: It is clear that the righteousness of God has now appeared apart from the law, but this means apart from the law of the sabbath, the circumcision, the new moon and revenge, not apart from the sacrament of God’s divinity, because the righteousness of God is all about God’s divinity. For when the law held them guilty, the righteousness of God forgave them and did so apart from the law so that until the law was brought to bear God forgave them their sin. And lest someone think that this was done against the law, Paul added that the righteousness of God had a witness in the Law and the Prophets, which means that the law itself had said that in the future someone would come who would save mankind. But it was not allowed for the law to forgive sin.

Therefore, what is called the righteousness of God appears to be mercy because it has its origin in the promise, and when God’s promise is fulfilled it is called “the righteousness of God.” For it is righteousness when what is promised has been delivered. And when God accepts those who flee to him for refuge, this is called righteousness, because wickedness would not accept such people. COMMENTARY ON PAUL’S EPISTLES.

RIGHTEOUSNESS MANIFESTED. CHRYSOSTOM: Paul does not say that the righteousness of God has been “given” but that it has been “manifested,” thus destroying the accusation that it is something new. For what is manifested is old but previously concealed. He reinforces this point by going on to mention that the Law and the Prophets had foretold it. HOMILIES ON ROMANS 7.

THE TESTIMONY OF LAW AND PROPHETS. [PSEUDO-]CONSTANTIUS: What he means is that although the righteousness which was to be revealed in Christ was not known in the natural law, it was foretold by the testimony of the law of Moses and by the preaching of the prophets. THE HOLY LETTER OF ST. PAUL TO THE ROMANS.

THAT RIGHTEOUSNESS BY WHICH SINNERS ARE CLOTHED. AUGUSTINE: The righteousness of God is not that by which God is righteous but that with which he clothes man when he justifies the ungodly. To this the Law and the Prophets bear witness. … The righteousness of God is not manifested outside the law, since in that case it could not have been witnessed to in the law. It is a righteousness of God apart from the law because God confers it on the believer through the Spirit of grace without the help of the law. THE SPIRIT AND THE LETTER 15.9.

THE RECOGNITION OF SIN. PELAGIUS: The righteousness which has been given to us freely by God, not acquired by our effort, has been made plain without the written law, and having been hidden in the law has been revealed with greater clarity by the examples of Christ, which are more obvious. The law and the prophets foretold that this righteousness would come in the last times, or perhaps this means that they both bore witness to the recognition of sin. PELAGIUS’S COMMENTARY ON ROMANS.

Rom