Romans 3:28

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Romans 3:28 in Multiple Translations

Berean Standard Bible BSB

For we maintain that a man is justified by faith apart from works of the law.

King James Version KJV

Therefore we conclude that a man is justified by faith without the deeds of the law.

American Standard Version ASV

We reckon therefore that a man is justified by faith apart from the works of the law.

Bible in Basic English BBE

For this reason, then, a man may get righteousness by faith without the works of the law.

Free Bible Version FBV

We conclude that people are made right with God through their trust in him, and not from legal observance.

Geneva Bible 1599 GNV

Therefore we conclude, that a man is iustified by faith, without the workes of the Lawe.

Young's Literal Translation YLT

therefore do we reckon a man to be declared righteous by faith, apart from works of law.

World English Bible WEB

We maintain therefore that a man is justified by faith apart from the works of the law.

Noah Webster Bible WBS

Therefore we conclude, that a man is justified by faith without the deeds of the law.

Douay-Rheims 1899 DRV

For we account a man to be justified by faith, without the works of the law.

Translation for Translators T4T

We cannot boast about that, because we conclude that the record of our sins is erased {God erases the record of our sins} because of our trusting in Christ. God does not erase the record of our sins because of our obeying the laws that he gave to Moses, because it is impossible for us to completely obey them.

Plain English Version PEV

It is like this. We believe in Jesus, so God tells us, “You are all right now.” But if we only think about that law and try to do the things it says, God will not tell us that we are all right.

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Berean Amplified Bible — Romans 3:28

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Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 3:28 Interlinear (Deep Study)

BIB

GRK λογιζομεθα ουν πιστει δικαιουσθαι ανθρωπον χωρις εργων νομου

λογιζομεθα logizomai G3049 to count Verb-PNI-1P

ουν oun G3767 therefore/then Conj

πιστει pistis G4102 faith Noun-DSF

δικαιουσθαι dikaioō G1344 to justify Verb-PPN

ανθρωπον anthrōpos G444 a human Noun-ASM

χωρις chōris G5565 without Adv

εργων ergon G2041 work Noun-GPN

νομου nomos G3551 law Noun-GSM

Greek Word Study

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Greek Word Reference — Romans 3:28

λογιζομεθα logizomai G3049 "to count" Verb-PNI-1P

To count or estimate something, as seen in Romans 4:3 and 1 Corinthians 13:5. It involves reckoning or taking into account various factors. This can be numerical or metaphorical, such as estimating someone's character.

Definition: λογίζομαι (λόγος), [in LXX chiefly for חָשַׁב ;] __1. prop., of numerical calculation, to count, reckon: with accusative before μετά, Mrk.15:23 (LXX) (Rec., R, mg.), Luk.22:37. __2. Metaphorical, without reference to numbers, by a reckoning of characteristics or reasons; __(a) to reckon, take into account: with accusative of thing(s), 1Co.13:5; id. before dative of person(s), Rom.4:3 (LXX), Rom.4:4, 6 4:8" (LXX), 2Co.5:19, 2Ti.4:16; before εἰς (cf. Heb. ל חָשַׁב; Bl., § 33, 3), Act.19:27, Rom.2:26 4:3, 5 4:9-11, 22-24 9:8 Gal.3:6" (LXX), Jas.2:23 (LXX); __(b) to consider, calculate: with accusative of thing(s), Php.4:8; before ὅτι, Jhn.11:50, Heb.11:10; τοῦτο, ὅτι, 2Co.10:11; with accusative of person(s), with inf., Rom.6:11; before ὡς, Rom.8:36 (LXX); __(with) to suppose, judge, deem: 1Co.13:11; ὡς, 1Pe.5:12; οὕτως, 1Co.4:1; with accusative of thing(s), 2Co.3:5; id. before εἰς, 2Co.12:6; ὅτι, Rom.8:18; τοῦτο, ὅτι, Rom.2:3, 2Co.10:7; with inf., 2Co.11:5; accusative and inf., Rom.3:28 14:14, Php.3:13; with accusative of person(s) before ὡς, 2Co.10:2; __(d) to purpose, decide: with inf. (Eur., Or., 555), 2Co.10:2 (cf. ἀνα-, δια-, παρα-, συλ-λογίζομαι).† (AS)

Usage: Occurs in 40 NT verses. KJV: conclude, (ac-)count (of), + despise, esteem, impute, lay, number, reason, reckon, suppose, think (on) See also: 1 Corinthians 4:1; Philippians 4:8; 1 Peter 5:12.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

πιστει pistis G4102 "faith" Noun-DSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

δικαιουσθαι dikaioō G1344 "to justify" Verb-PPN

To justify means to show someone is innocent or right, as seen in Romans and Hebrews, where God justifies people through faith.

Definition: δικαιόω, -ῶ (δίκαιος), [in LXX chiefly for צָדַק pi., hi., (1) as Eze.16:51, Jer.3:11 (cf. NT usage); (2) as Deu.25:1; Exo.23:7, Isa.50:8 ;] __1. in cl., __(a) with accusative of thing(s), to deem right; __(b) with accusative of person(s), to do one justice; pass., δικαιοῦσθαι, to be treated rightly, opposite to ἀδικεῖσθαι. __2. In NT, as in LXX, and as usual with verbs in -όω from adjectives of moral meaning; __(1) to show to be righteous: Mat.11:19, Luk.7:35, Rom.3:4" (LXX), 1Ti.3:16; __(2) to declare, pronounce righteous: Luk.7:29 10:29 16:15 18:14, Rom.2:13 3:24, 26 3:28 4:5 8:30, 33, Tit.3:7; before ἀπό, Mat.11:19, Luk.7:35, Act.13:39, Rom.6:7; ἐκ πίστεως, Rom.3:30 5:1, Gal.2:16 3:8, 24; ἐξ ἔργων, Rom.3:20 (LXX) Rom.4:2, Gal.2:16, Jas.2:21, 24-25; ἐκ τ. λόγων, Mat.12:37; διὰ τ. πίστεως, Rom.3:30; with dative, Rom.3:24, 28, Tit.3:7; before ἐν, Act.13:39, Rom.3:4 5:9, 1Co.4:4 6:11, Gal.2:17 3:11 5:4, 1Ti.3:16 (see Cremer, 193, 693; DB, ii, 826 ff.).† (AS)

Usage: Occurs in 35 NT verses. KJV: free, justify(-ier), be righteous See also: 1 Corinthians 4:4; Luke 18:14; James 2:21.

ανθρωπον anthrōpos G444 "a human" Noun-ASM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

χωρις chōris G5565 "without" Adv

Without something, like in John 15:5 where Jesus says we can do nothing without him. It can also mean separately or apart from something.

Definition: χωρίς adv., __1. separately, apart: Jhn.20:7. __2. As prep., with genitive, __(a) separate from, apart from, without (practically equiv. to ἄνευ; see Field, Notes, 103): Mat.13:34, Mrk.4:34, Luk.6:49, Jhn.1:3 15:5, Rom.3:21, 28 4:6 7:8-9 10:14, 1Co.4:8 11:11, 2Co.12:3, Eph.2:12, Php.2:14, 1Ti.2:8 5:21, Phm 14, Heb.4:15 7:7, 20 9:7, 18 9:22, 28 10:25 11:6, 40 12:8, 14 (οὗ χωρίς; see Bl., § 82, 3), Jas.2:18, 20 2:26; __(b) besides: Mat.14:21 15:38, 2Co.11:28.† (AS)

Usage: Occurs in 36 NT verses. KJV: beside, by itself, without See also: 1 Corinthians 4:8; James 2:20; Hebrews 4:15.

εργων ergon G2041 "work" Noun-GPN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

νομου nomos G3551 "law" Noun-GSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

Study Notes — Romans 3:28

Show Verse Quote Highlights

Context
Cross References
Romans 3:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 3:28
Jamieson-Fausset-Brown on Romans 3:28
Matthew Poole's Commentary on Romans 3:28
Trapp's Commentary on Romans 3:28
Ellicott's Commentary on Romans 3:28
Adam Clarke's Commentary on Romans 3:28
Cambridge Bible on Romans 3:28
Barnes' Notes on Romans 3:28
Sermons on Romans 3:28

Context — Righteousness through Faith in Christ

26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus. 27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.

28For we maintain that a man is justified by faith apart from works of the law.

29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, 30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Cross References

	Reference	Text (BSB)
1	Galatians 2:16	know that a man is not justified by works of the law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
2	Galatians 3:8	The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”
3	Titus 3:7	so that, having been justified by His grace, we would become heirs with the hope of eternal life.
4	Galatians 3:24	So the law became our guardian to lead us to Christ, that we might be justified by faith.
5	Romans 3:26	He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
6	James 2:24	As you can see, a man is justified by his deeds and not by faith alone.
7	Romans 4:5	However, to the one who does not work, but believes in Him who justifies the wicked, his faith is credited as righteousness.
8	Romans 8:3	For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,
9	Philippians 3:9	and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
10	Acts 13:38–39	Therefore let it be known to you, brothers, that through Jesus the forgiveness of sins is proclaimed to you. Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses.

Romans 3:28 Summary

[This verse means that we are made right with God by trusting in Jesus Christ, not by following a set of rules or trying to be good enough. This is a free gift from God, as seen in Romans 6:23 and Ephesians 2:8-9. We don't have to earn our salvation, but instead, we can trust in Jesus and receive it as a gift. This is a fundamental concept in the Christian faith, and it's what sets us apart from other religions, as seen in Acts 4:12.]

Frequently Asked Questions

What does it mean to be justified by faith apart from works of the law?

To be justified by faith means that we are made right with God not by following the law, but by trusting in Jesus Christ and His work on the cross, as seen in Romans 3:28 and supported by Ephesians 2:8-9.

Does this verse mean that works are not important at all?

While we are justified by faith apart from works of the law, the Bible still teaches that our faith should produce good works, as seen in James 2:14-26 and Matthew 25:31-46.

How does this verse relate to the concept of salvation?

This verse is at the heart of the Christian concept of salvation, which is that we are saved by faith in Jesus Christ, not by our own efforts or works, as seen in John 3:16 and Acts 16:31.

What is the significance of 'works of the law' in this verse?

The phrase 'works of the law' refers to the idea that we can earn our salvation by following the rules and regulations of the Old Testament law, which is contrary to the teaching of the New Testament, as seen in Galatians 2:16 and Romans 4:4-5.

Reflection Questions

What are some ways that I have tried to earn God's favor through my own efforts, and how can I shift my focus to trusting in Jesus Christ alone?
How does the concept of justification by faith apart from works of the law bring me peace and freedom in my relationship with God?
In what ways can I demonstrate my faith in Jesus Christ through my actions and decisions, without relying on works to earn my salvation?
How can I share the message of justification by faith with others, and what are some common misconceptions that I can help to clear up?

Gill's Exposition on Romans 3:28

Therefore we conclude,.... This is the conclusion from the premises, the sum total of the whole account: that a man is justified by faith without the deeds of the law.

Jamieson-Fausset-Brown on Romans 3:28

Therefore we conclude that a man is justified by faith without the deeds of the law. Therefore we conclude that a man is justified by faith without the deeds of the law.

Matthew Poole's Commentary on Romans 3:28

Here is the conclusion of the whole matter that he had been discoursing of, from to this very place. When he says, we conclude, he means, we have reasoned or argued well, as logicians do; or this is the full account that we have taken, and summed up, after the manner of arithmeticians. A man is justified by faith without the deeds of the law; a phrase equivalent to that which is so much spoken against, that we are justified by faith only; as if we should say, That God is to be worshipped, excluding angels, idols, images, &c., it would be as much as to say, God is to be worshipped only.

Trapp's Commentary on Romans 3:28

28 Therefore we conclude that a man is justified by faith without the deeds of the law. Ver. 28. A man is justified by faith] Here St Paul shows himself a pure Lutheran, and is therefore sharply and blasphemously censured by some Jesuits for a hot-headed person, who was so transported with the pangs of zeal and eagerness beyond all compass in most of his disputes, that there was no great reckoning to be made of his assertions. (Speculum Europae.) Yea, he was dangerous to read, as savouring of heresy in some places, and better perhaps he had never written. Four years before the Council of Trent, Cardinal Contarenus asserted the doctrine of justification by faith alone, in a just treatise, and was therefore soon after poisoned. Cardinal Pole is thought to have been sound in this point. Bellarmine reproves Pighius for consenting to Luther herein, whom he undertook to confute, and yet Bellarmine himself with his tutissimum est, it is most safe. doth as much upon the matter. Magna est veritas, et valebit, Great is the truth, and shall prevail.

Ellicott's Commentary on Romans 3:28

(28) Therefore. . . .—There is a remarkable division of some of the best authorities in this verse between “therefore” and “for.” The weight of authority seems somewhat in favour of “for,” which also makes the best sense. That boasting is excluded is much rather the consequence than the cause of the principle that man is justified by faith. This principle the Apostle regards as sufficiently proved by his previous argument. We conclude.—This conveys too much the idea of an inference; the statement is rather made in the form of an assertion, “we consider,” or “we hold.” “For we hold that a man (any human being—whether Jew or Greek) is justified by faith, independently of any works prescribed by law.”

Adam Clarke's Commentary on Romans 3:28

Verse 28. Therefore we conclude, c.] Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of Jesus, Hebrews 10:19-20, &c: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favour, by faith in Christ's blood, without the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim.

Cambridge Bible on Romans 3:28

28. Therefore] Another reading of the Gr. gives For. Evidence of MSS., &c. is strong on both sides: but the internal evidence, in the coherence of the argument, is decidedly for “For.” Romans 3:28 is then a resumé of what has gone before; a brief restatement of the “law of faith:” q. d. “for this is what our facts go to prove, that a man is justified, &c.”If “therefore” is retained, this verse begins, or rather forms, a new minor paragraph, summing up indeed what has preceded, but with no bearing on what follows. If “for” is adopted, Romans 3:27; Romans 3:29 are in close connexion: the Jew’s boasting is “excluded,” because the “law of faith” is as much for the Gentile as for the Jew. “We conclude” should rather be we reason, we maintain.

Barnes' Notes on Romans 3:28

Therefore - As the result of the previous train of argument. That a man - That all who are justified; that is, that there is no other way.

Sermons on Romans 3:28

	Sermon	Description
	Salvation by Faith (Reading) by John Wesley	In this video, James Christian introduces the John Wesley Sermon series, which aims to bring classic Christian texts, including Mr. Wesley's sermons, into audiobook form. He highli
	Beware of Dogs - Part 1 by David Wilkerson	In this sermon, the speaker delves into the importance of defending the true gospel of Jesus Christ and warns against false teachings that add human effort to salvation. Paul's str
	New Life Baptist Church - Part 1 by Paul Washer	In this sermon, the preacher tells a story about a young soldier who sacrificed his life to save another person. The soldier had always wanted to learn how to draw, and the person
	(Biographies) William Tyndale by John Piper	In this sermon, the speaker discusses the importance of justification by grace through faith alone, apart from works of the law. He emphasizes that this concept is at the heart of
	The Greatest Treasure - Part 1 by Paul Washer	In this sermon, the preacher emphasizes the importance of preaching the true gospel of Jesus Christ. He criticizes the current state of the gospel, which has been reduced to a few
	(Christ—the Way God Makes Man Righteous) 9. the Righteousness of Faith by Denny Kenaston	In this sermon, the speaker focuses on the topic of righteousness that comes through faith. He refers to Romans chapter four and emphasizes that a person is justified by faith with
	America's Only Hope by Manley Beasley	In this sermon, the preacher emphasizes the importance of righteousness and sin in the lives of Christians. He expresses concern that many Christians today resemble the world in th