Paul explicitly states that the law cannot justify anyone before God; instead, it functions to expose human sinfulness. (Rom 3:19–28) This distinction is fundamental to understanding his position. Jewish people pursued righteousness through the law as if it were the path to acceptance with God, but they pursued it through works rather than through faith. (Rom 9:30–32)
The law itself was never designed as a mechanism for salvation. If the law could impart life, then righteousness would come through observing it. (Gal 3:19–25) But the law served as a guardian until Christ arrived, at which point believers would be justified through faith rather than legal observance. (Gal 3:19–25) All people—both Jews and Gentiles—are justified freely by God’s grace through Christ’s redemption, received by faith. (Rom 3:19–28)
Works of the law refers to all that is commanded in the law, with the phrase naturally designating the entire law and all commands or deeds it requires.[1] While some scholars emphasize Gentile inclusion, Paul’s fundamental complaint against the Jewish people centers on their failure to keep the law they treasured and taught.[2]
What is the law? The law reveals what sin is—without it, people would lack awareness of transgression. (Rom 7:7–13) The law addresses those under it to silence every defense and hold all humanity accountable before God. (Rom 3:19–28) Though the law was powerless to accomplish righteousness due to human weakness, God fulfilled its righteous requirements through Christ’s sacrifice, so that believers might live according to the Spirit rather than the flesh. (Rom 8:3–4)
[2] Thomas R. Schreiner, “Justification apart from and by Works: At the Final Judgment Works Will Confirmjustification,” in Four Views on the Role of Works at the Final Judgment, ed. Alan P. Stanley and Stanley N. Gundry, Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2013), 75.
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