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27 oThen what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith papart from works of the law. 29 Or qis God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since rGod is one—who will justify the circumcised by faith and sthe uncircumcised through faith. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 3:27–31.

그리스도의 죽음으로 인간이 구원과 관련해서 자랑할 모든 가능성은 제거되었다.
Building on the centrality of faith in 3:22, 25, 26, Paul now highlights the necessity of faith for experiencing justification (for the meaning of the term, see 3:22). The term occurs four more times in this section. Paul demonstrates how justification by faith removes any possibility of boasting (v. 27) and then points out that justification can only occur by faith and not by observing the law (v. 28)*. Therefore God is the God of the Gentile as well as of the Jew (vv. 29–30). Finally, Paul points out that the centrality of faith establishes rather than nullifies the law (v. 31). The question-answer format of diatribe, used in 2:1–3:5, continues in this section.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 100.

27절) 하나님께서 당신의 아들을 화목제물로 주심으로 값없이 우리를 의롭다고 하셨다. 이는 우리의 어떠한 노력이나 행위로 된 것이 아니라 오직 믿음을 통해서 이루어진 것이다. 그런즉 자랑할 것이 없다. 본문에서 사용된 법이라는 표현은 구약의 율법을 받는다기 보다는 원리, 원칙이라는 의미로 해석하는 것이 더욱 좋다. 무슨 원리, 원칙이나 행위를 통해서가 아니라 오직 믿음의 원칙으로만 자랑할 수 있다는 것이다.
본문은 두가지 질문을 연속해서 던지고 있다. 먼저는 자랑할 것이 있느냐? 이것에 대해서 있을 수가 없다라고 강력하게 부정하고 나아가서 그렇다면 어떤 종류의 법(노모스-원리)이나 행위의 법(에르곤-의무)이냐라고 구체적으로 묻는다. 이에 대해서 믿음의 법, 믿음의 원리로만 그낭하다라고 말한다. 
- Even with the restructuring of verse 27, which is necessary to make the Greek text intelligible in English, considerable further restructuring may be required in some languages, especially in those which do not employ rhetorical questions together with answers. When questions and answers are excluded as a rhetorical device, one may translate as follows: “There is therefore nothing that a person may boast about, and the reason for this is that he is not put right with God because he obeys the law but simply because he believes.” Even in instances where questions and answers may be employed in this very effective rhetorical structure of verse 27, it may be necessary to somewhat expand some of the expressions—for example, “What then can a man boast about? He can boast about nothing. Why can’t he boast? Can he not boast because he obeys the Law and is in this way put right with God? No, indeed, he cannot, since he is put right with God not by obeying the Law but because he believes.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 70.

28절) 사람이 의롭다 하심을 얻는 것은 율법의 행위가 아니라 믿음으로 되는 것이다.
- So Paul now draws his conclusion. Since faith rather than works predominates in the new covenant, justification (see 3:24) is now entirely by faith,* and so righteousness is now attained apart from observing the law (v. 28). This has already been said in 3:20, which made it clear that the true purpose of the law is to make one “conscious of sin” rather than to solve the sin problem. This is made even more explicit in Gal 2:16, “a man is not justified by observing the law but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.” In Gal 2:21 Paul adds, “if righteousness could be gained through the law, Christ died for nothing!” So it is clear that works have no part in the process of justification (cf. Eph 2:8–9).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 101–102.

29절) 바울이 앞서 27절에 "자랑할 것이 있느냐?라는 질문에 대해서 두가지 대답을 한다. 먼저는 사람이 율법의 명령을 행함으로가 아니라 오직 믿음을 통해서만 하나님앞에 의롭다 하심을 얻는 것이다라고 말했고 두번째로 29절에서 하나님은 유대인들의 하나님 일뿐아니라 이방인의 하나님이시다라고 대답한다. 그렇기에 자랑할 것이 없다는 것이다. 유대인들은 하나님의 선민으로 하나님이 자신들만의 하나님이시기를 원했다. 하지만 하나님은 유일하신 분으로 온 세계의 하나님이시기에 자랑할 것이 없는 것이다.
- It is important to point out that the argument here is a continuation of the one begun in verse 27. To Paul’s question (What, then, can we boast about?) two answers are given. Paul says a man has nothing to boast about because (1) a man is put right with God only through faith, and not by doing what the Law commands; and (2) God is not only the God of the Jews, but he is also the God of the Gentiles.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 70.

유대인이나 헬라인이나 모두 죄인으로 하나님앞에 은혜가 필요한 존재로 똑같이 서 있는 것이다. 또한 이 둘은 똑같은 방법으로, 믿음으로 말미암아 구원을 얻게 된다. 만약에 행위가 구원의 기초가 된다면 하나님은 유대인들의 하나님이 되는 것이다. 하지만 이 둘 모두 믿음으로 구원을 받기에 하나님앞에서 동일하다.
- Thus Paul anchors this in the Jewish Shema or creed, “The Lord our God, the Lord is one” (Deut 6:4). So if there is only one God, then he must also be the God of the Gentiles. The belief that there was only one God was the heart of Judaism, but the Jews thought that he only had a true relationship with his chosen people. Gentiles could only come to God by accepting the Torah and the Jewish religion. But now a salvation-historical change has occurred. Relationship with God is based no longer on Torah but on faith in the Son of God. Therefore Gentiles now have equal access to salvation and therefore to God. In one sense Paul’s argument would be accepted by most Jewish readers in his own day. God was the God of all. It was the implications for Jewish particularism that were the problem, and that was where the redemption established by Christ made the difference. Christ died for all, so the Gentile is just as acceptable as the Jew to God. Moreover, since the Jew is just as guilty of sin as the Gentile (2:1–3:8), all stand equally before the judgment seat of God, and the atoning sacrifice of Christ is just as efficacious for both groups.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 102–103.

30절) 할례자나 무할례자나 모두 오직 믿음으로 말미암아 의롭다라고 하시는 분은 하나님 한분 이시다. 이 유일신 사상은 구약과 신약에 걸쳐서 기독교가 주장하는 매우 중요한 요소이다.
 - Paul argues that the central Jewish confession in the “oneness” of God, the “Shema” (Deut 6:4; cf. 1 Cor 8:4; Gal 3:20; Jas 2:19), means that Gentiles and Jews have access to this one God—and on the same basis: by faith.
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2298.
본문에서 바울은 할례자들도 믿음으로 말미암아 무할례자도 믿음으로 말미암아라고 표현하면서 할례자들에게는 by faith, 무할례자들에게는 through faith라고 표현한다.

31절) 믿음을 통한 칭의는 율법을 파기하는 것이 아니라 그것을 굳게 세운다. 바울은 지금 율법 폐기론자들과 율법주의자들과 동시에 싸우고 있는 것이다.
본문은 믿음으로 말미암아 율법이 무효화되느냐라고 묻고 있다. 이에 대해서 강력하게 그럴수 없느니라라고 대답한다.
- Justification by faith does not nullify the law but establishes it. That is, the law itself points to the fact that human obedience to the law cannot save and that righteousness can be achieved only through faith in Christ; Christ has achieved this righteousness on behalf of all who believe in him, through his perfect fulfillment of the law and his atoning death on the cross for the salvation of all who believe. When Paul says, “we uphold the law,” he also affirms the abiding moral norms of the law and thus anticipates the charge of antinomianism, to which he responds more fully in chs. 6 and 7.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2163.

바울은 율법은 죄를 깨닫고 심판하는 역할을 하며, 구약은 믿음을 통한 칭의를 증명한다고 주장한다. 또한 율법의 명령에 대한 요구(희생, 심판)이 우리를 대신해서 그리스도를 통해서 성취되었음을 가르치고 있다.
- Paul’s teaching may uphold the law by (1) reasserting its condemning function (vv. 19–20), (2) insisting that the OT testifies to justification by faith (v. 21; see Gen 15:6; cf. Rom 4), or (3) maintaining the need for the law’s commands to be fulfilled—by Christ, our representative (v. 25; see 8:4).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2298.
How then can he say that this upholds the law?
1. Some (Käsemann 1980; Wilckens 1978) argue that we must see law here in another light, perhaps as referring to the law as testifying to the validity of faith (seen in “the law of faith” in v. 27 as well as in the emphasis on Abraham and David testifying to the priority of faith in chap. 4 below). While this is attractive, it is not likely because in chapters 3–4 it is the Scriptures as a whole that testify, and “the law” does not equate with Scripture as a whole (see “the Law and the Prophets” in 3:21 and “Scripture” in 4:3). In this context the law refers to the Mosaic ordinances, and they are not really pictured as witnessing here.
2. Some (Grundmann 1971:649) believe that the law is seen as convicting sinners of sin and therefore as pointing the way to the necessity of faith, as seen in the statement of 3:19 that through the law “every mouth may be silenced and the whole world held accountable to God.” This interpretation also makes sense, but again it does not fit the emphases of verses 27–31. The convicting power of the law is missing from this particular section.
3. The most likely view (Fitzmyer 1993b; Stott 1994; Moo 1996; Schreiner 1998) states that this refers to the commands of the Mosaic law. Elsewhere, Paul equates faith in Christ with the fulfillment of the law (Rom 8:4; cf. 13:8–10). This is also in keeping with Jesus’ statement that he has “not come to abolish [the Law and the Prophets] but to fulfill them” (Mt 5:17–20). In Christ the whole law has not been nullified but fulfilled, so in turning to Christ in faith, we actually keep the law in its entirety. Paul is countering a common Jewish argument that in the Christian system of salvation the law is destroyed.
It is impossible to overstate the importance of faith as the only basis of knowing God. Tragically, far too many will experience Matthew 7:22–23: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ ” Works will never suffice to produce salvation. We can never earn eternal life. This theme will carry over into chapter 4.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 103–104.

행함은 구원을 이루어내지 못한다. 우리의 노력으로는 영생을 결코 얻을 수 없다. 이 주제는 이제 4장과 연결된다. 


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19 Now we know that whatever vthe law says it speaks to those who are under the law, wso that every mouth may be stopped, and xthe whole world may be held accountable to God. 20 For yby works of the law no human being3 will be justified in his sight, since zthrough the law comes knowledge of sin. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:19–20.

19절) 율법이 말하는 바는 율법 아래 있는 자들, 즉 일차적으로 유대인들을 향한 것이다. 이 율법은 모든 입을 막고 온 세상으로 하나님의 심판아래 있게 하기 위한 것이다. 율법이 유대인에게 주어진 것이기에 이방인들은 책임이 없는 것인가? 그렇게 생각할 수도 있지만 도리어 율법을 가지고도 심판아래 있는데 그렇지 않은 자들은 더 심한 상태인 것이다.
일반적으로 바울이 율법이라고 말할때 이는 시내산에서 이스라엘에게 주어진 것을 말하지만 이스라엘의 삶에서의 법의 중요성을 생각할때 이 율법은 구약 전체를 암시하기도 한다. 이 율법이 십계명에 한정되건 아니면 확대되어 구약전체를 받던지 간에 모두가 하나님의 심판아래서 아무런 대꾸도 할 수 없다는 것이다.
앞서 10-18절을 통해서 바울은 율법아래있는 유대인들을 향해서 그들이 유죄라고 선언하고 있다. 그렇기에 율법이 말하는 바는 모든 인류로 하여금 핑계치 못하며 하나님의 심판아래 모든 세계가 해당된다는 것을 말하고 있는 것이다. 이것이 모든 입을 막는다는 것의 의미이다.

- PAUL AND THE LAW
Some of the issues Paul addresses in his letters reflect the transition from an OT understanding of the people of God established through the covenant at Mount Sinai to a NT faith based on Jesus’ sacrificial death. While some of Paul’s opponents vehemently argue that Christians must observe the law (torah), Paul insists that Gentile believers are not obligated to keep all aspects of OT instructions and regulations. Paul comes to this conclusion because the Sinai covenant has been replaced by a new covenant that embraces Gentiles as well as Jews. Yet, although Paul no longer sees himself as being “under the law” like other Jews (1 Cor 9:20), he does not see himself as being without any law, for he is “under Christ’s law” (1 Cor 9:21). In the light of all that Paul has to say, it seems reasonable to conclude that Christ’s law affirms the moral standards reflected in the OT law.
Paul emphasizes that “God would justify the Gentiles by faith” (Gal 3:8) rather than by “works of the law” (Gal 3:5). As supporting evidence he points to how God considered Abraham righteous because he “believed God” (Gal 3:6, referring to Gen 15:6). Paul also argues that God’s promise of blessing for Gentiles is associated with faith (Gal 3:8–9, 14), but “all who rely on the works of the law are under a curse” because it is not possible to obey fully “everything written in the Book of the Law” (Gal 3:10). While Paul has no desire to disparage the law’s importance, he insists that it cannot “impart life” (Gal 3:21). Life comes only through faith in Jesus Christ, who fulfills God’s promise of blessing for the Gentiles. God’s promise to Abraham occurred 430 years before he made the covenant at Mount Sinai, so it takes precedence over the Sinai covenant and its obligations.
Although the law of Moses had an important function in the nation of Israel, it became redundant with Christ’s coming and the inclusion of the Gentiles (Gal 3:23–25). (In his letter to the Romans, Paul expresses comparable sentiments.) While Paul dismisses the observance of the law of Moses as necessary for salvation, he nonetheless views the law as good, being a witness to the righteousness that Christians should display in their lives: “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself’ ” (Gal 5:14).
The issue of whether Gentile Christians must be circumcised and whether they must observe the law was a central concern at the council of Jerusalem, which Paul attended (Acts 15:1–5). Peter describes the demands of the law of Moses as “a yoke that neither we nor our ancestors have been able to bear” (Acts 15:10); he then adds, “It is through the grace of our Lord Jesus that we are saved” (Acts 15:11). The council decided that they “should not make it difficult for the Gentiles” but should only require them “to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:19–20). The council thus signals that Gentiles do not need to be circumcised or keep the law of Moses in order to be fully righteous before God.
T. D. Alexander, “Law,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2651.

20절) 율법의 행위로 하나님 앞에서 의롭다 하심을 얻을 육체가 없다. 왜냐하면 율법으로는 죄를 깨달을 수 밖에 없기 때문이다. 율법의 행위는 바로 율법을 지키려고 노력하는 인간의 행동을 말한다. 하지만 바울이 지속적으로 강조하는 것은 이러한 인간의 행위로 의롭다 하심을 얻을 육체가 없다는 것이다. 오직 의롭다하심은 인간의 행위로 말미암지 않고 오직 믿음으로 이루어진다는 것이다.
- Whatever a human being does in obeying God’s law (v. 28; Gal 2:16 [three times]; 3:2, 5, 10). through the law. The law of Moses. But the relationship between “works of the law” and “works” in general elsewhere in Romans (4:2, 4, 6; 9:12; 11:6) indicates that Paul’s claim includes ultimately anything humans do. God’s verdict of “righteous” cannot come through human activity of any kind, but only by faith (3:22; 4:1–8).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2296–2297.
- The basic relationship in the first part of verse 20 is that of result and means. By doing what the Law requires is the means of the first part of the sentence, though in a sense it is not the means, since no man is by this means put right in God’s sight. This relationship may be expressed in some languages as “just because a man does what the Law requires does not mean that he is put right with God.” In some languages this may be expressed as a condition—for example, “If a man does what the Law requires, that still does not mean that he is put right with God.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 63.

바울은 지속적으로 율법의 요구를 준행하려는 인간의 행위를 통해서 하나님 앞에 의로다하심을 얻은 사람이 없음을 강조한다. 왜냐하면 율법은 사람들로 하여금 죄를 인식하게 하기 때문이다. 이는 우리는 거룩한 하나님의 의로운 요구를 충족시킬수 없음을 의미한다. 왜냐하면 우리는 죄인이기 때문이다. 죄의 문제가 해결되지 않는 이상 율법은, 또한 율법을 지키려는 인간의 노력은 하나님의 기준에 이르지 못한다. 율법의 목적은 행동을 지도하는 것이지 하나님의 의로움의 기준앞에 설 수 있는 방법을 제공하는 것이 아니다. 다른 말로 율법의 목적은 의롭다 함에 있지 않고 사람들로 하여금 죄를 인식하도록 하는 역할을 한다. 그렇다고 해서 율법이 죄를 짓게 하는 것은 아니다. 도리어 율법은 그들의 반역이 죄라는 사실을 인식하게 한다는것이다. 그렇기에 율법 자체의 문제가 아니라 인간의 본성의 악함이 문제인 것이다.
- Once again Paul reiterated the theme that was so difficult for his Jewish audience to understand and accept. No human being can be brought into a right standing with God on the basis of doing what the   p 111  law requires.182 Why? Because the law makes a person conscious of sin. It reveals that we are unable to live up to the righteous requirements of a holy God. Law encourages effort. But human effort inevitably falls short of the divine standard. The purpose of the law is to guide conduct, not to provide a method to stand before God on the basis of one’s own righteousness. Phillips notes that “it is the straightedge of the Law that shows us how crooked we are.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 110–111.
오늘의 본문은 유대인과 이방인의 죄의 보편성에 대한 결론에 해당한다.(1:18-3:18) 본문은 마치 법정을 떠오르게 한다. 이 법정안에 율법을 맡은 유대인과 이방인이 모두 피고인 석에 앉아 있다. 심판정에는 하나님께서 앉아 계신다. 율법이 이들의 죄를 송사한다. 그 앞에서 누구도 입을 열지 못한다.

율법의 행위에 대한 다양한 견해들
-  The meaning of “works of the law” (niv, observing the law) as attempts to be accepted by God has been challenged from several perspectives. German scholars in the Bultmann camp have said that anyone who tries to obey the law sins by definition, for such an attempt is idolatrous since salvation can only come by grace (so Bultmann 1955:52; Käsemann 1980:89). But this is clearly wrong, for Paul is not saying that keeping the law is sin. In fact, just the opposite: failing to keep the law is sin. The more important challenge comes from “the new perspective on Paul,” a movement centered on E. P. Sanders and James D. G. Dunn. Sanders (1977) developed his view of “covenantal nomism,” stating that for the Jews there was no issue of getting in the covenant but only of staying in it. Therefore, the law was for maintaining their relationship with God, and the “works of the law” were simply the means by which one remained in the covenant. This was modified by Dunn (1988a:153–54, 158; 1992b:99–117), who interpreted the “works of the law” as the “boundary markers” that differentiated a Jew from a Gentile, “those acts prescribed by the law by which a member of the covenant people identified himself as a Jew and maintained his status within the covenant” (1988a:158). Therefore, Paul rejected the “works of the law” because it offered salvation to the Jews alone and excluded the Gentiles. This has rightly been challenged by Cranfield (1991:89–101), Moo (1996:206–17) and Schreiner (1998:171–74), who point out that such works were never “identity markers” or nationalistic indicators, and that chapter 2 clearly teaches that the Jewish people will be judged by God on the basis of their failure to keep the law. For Paul, transgressing the law is sin, and the problem is human inability to obey the law. As Moo says (1996:215–16), Sanders’s very thesis that works for the Jews were a means of “staying in” indicates that at the final judgment works would play “a necessary and instrumental role in ‘salvation.’ ” This in fact is the point of 3:20, that no one can be “justified” (niv, declared righteous) on the basis of works.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004).


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By Faith, or by Works of the Law?
3 O foolish Galatians! Who has bewitched you? zIt was before your eyes that Jesus Christ was publicly aportrayed as crucified. 2 Let me ask you only this: bDid you receive the Spirit by works of the law or by chearing with faith? 3 Are you so foolish? dHaving begun by the Spirit, are you now being perfected by1 the flesh? 4 eDid you suffer2 so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and fworks miracles among you do so gby works of the law, or by hearing with faith—
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 3:1–5.

1절) 바울은 어리석은 갈라디아 교인들을 향해서 매우 중요한 포인트를 지적한다. 첫째로 그는 예수 그리스도에게 집중하고 있다. 둘째로 그 분이 눈앞에 밝히 보인다고 말하고 마지막으로 그 십자가의 최종적 능력을 말한다. 본문에 못박히신 것은 완료시제로 그리스도께서 십자가 상에서 ‘다 이루었다’라고 선포하시는 것과 관련이 있다. 하물며 지금을 살아가는 우리에게 그리스도의 십자가와 죽음, 그리고 부활의 완전성을 알고 있음에도 어리석게 유혹에 빠지는 우리들은 갈라디아 교인들보다 더욱 어리석은 자들이다. 
- Everything else Paul said in Galatians 3 and 4 was predicated on the message he first preached to the Galatians, which he summarized in this familiar formula. Each of the three elements in this sermon summary are worthy of close attention. First, Paul preached Jesus Christ. It has been well said that “the universe of Paul’s thought revolved around the Son of God, Jesus Christ.”8 Before his encounter with the risen Christ on the road to Damascus, Paul had regarded Jesus as a failed messiah, a foolish rabbi who deceived himself and others. All of this was changed when “God was pleased to reveal his Son in me” (1:16). The prominent Christological titles Paul attributed to Jesus—Christ, Lord, Son of God, Savior—reflect his belief that Jesus was fully divine and thus a proper object of worship and prayer. In Rom 9:5 Paul could speak of “Christ, who is God over all, forever praised!”9 Paul’s doctrine of justification makes no sense apart from the high Christological assumptions on which it is based.
Second, Paul said that Jesus Christ “was clearly portrayed before your eyes.” The word “portrayed” (prographō) can mean either “write before hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would hand” (in a temporal sense) or “portray publicly” (the prefix pro as locative, not temporal). The former sense in terms of predictive prophecy is consonant with Paul’s use of the Old Testament especially in the present context (cf. 3:8, where we read, “The Scripture foresaw [proidousa] that God would justify the Gentiles by faith, and announced the gospel in advance [proeuēngelisato] to Abraham”). When we read Luke’s account of Paul’s preaching among the Galatians in Acts 13–14, we find him quoting freely from the Prophets and the Psalms, declaring to the people, “We tell you the good news: what God promised our fathers, he has fulfilled for us” (Acts 13:32). However, in 3:1 the word prographō more likely carries the locative meaning, “to display publicly as on a placard.” Paul likely was referring to the vivid, unforgettable way in which he first presented the story of Jesus’ suffering and death to the Galatians. In effect, he was saying to them, “How can you have been so deceived by these heretics when in your mind’s eye Jesus was, as it were, impaled on the cross of Calvary right before you? Yes, you have actually seen Christ crucified plastered on a billboard; how could you ever lose sight of that?” Of course, it is not merely the gruesome facts about Jesus’ death but rather the supreme truth that “God was in Christ, reconciling the world unto himself” (2 Cor 5:19, KJV) that gives power to such portrayals of the crucifixion.
Finally, Paul put special stress on the finality of the cross. He proclaimed Jesus Christ as estaurōmenos, literally, as having been crucified. This perfect participle relates to Jesus’ cry from the cross, “It is finished!” The work of redemption was completely accomplished through that perfect atoning sacrifice.
Complete atonement Christ has made,
And to the utmost farthing paid
whate’er his people owed;
How then can wrath on me take place,
If sheltered in his righteousness,
and sprinkled with his blood?10

8 B. Witherington, III, “Christology,” DPL, 103.
9 Paul usually prefers functional to ontological language in referring to Christ, but the former is directly dependent on the latter. On the controverted interpretation of the Romans text, see B. M. Metzger, “Punctuation of Rom 9:5,” in Christ and the Spirit in the New Testament, ed. B. Lindars and S. S. Smalley (Cambridge: Cambridge University Press, 1973), 95–112.
10 Quoted, G. S. Bishop, Grace in Galatians (Swengel, Pa.: Reiner, 1968), 25.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 208–209.

본문에서 성령에 대한 언급을 처음 한다. 성령은 믿는 자들을 인도하고 그들의 죄에 대해서 슬퍼한다. 복음의 신비를 밝히고 기도를 통해서 성도와 교통한다. 그는 그리스도인들에게 세례를 베풀고, 내주하고 인치시며 충만케 하시고 능력을 주심으로 하나님을 기쁘시게 하는 삶을 살도록 도우신다. 무엇보다 성령은 교회로 하여금 예수를 그리스도로 고백할 수 있게 한다. 
- In these verses the term “Spirit” is introduced for the first time in Galatians. It appears again at critical junctures throughout the book (3:14; 4:6, 29; 5:5; 6:8) and is central to Paul’s description of the life of freedom and love to which every believer is called (5:16–26). When Paul spoke of the Spirit, he was talking about the Holy Spirit of God to whom he attributed the personal characteristics of deity. The Holy Spirit leads believers and may be grieved by their sin; he reveals the mystery of the gospel and intercedes for the saints in prayer; he baptizes, indwells, seals, fills, and empowers Christians to live a life pleasing to God. Above all, the Holy Spirit enables the church to confess Jesus as Lord (1 Cor 12:3). Without his vivifying presence these words are but an empty slogan. Thus here, and also later in Galatians, the Holy Spirit is introduced in the context of the doctrine of the Trinity. Paul had just spoken of his proclamation of the cross of Christ; in 3:5 he would refer to the Father who gave his Spirit to the Galatians. While Paul had in mind the observable manifestation of miracles at this point, he would later refer to the more fundamental gift of divine sonship the Holy Spirit bestows on all who trust in Christ. “Because you are sons, God sent the Spirit of his Son into our hearts” (4:6).11
11 T. Paige, “Holy Spirit,” DPL, 404–13. See also J. D. G. Dunn, Jesus and the Spirit (Philadelphia: Westminster, 1975), and E. Schweizer, “πνεῦμα, πνευματικός,” TDNT 6.396–451. On the function of the Holy Spirit in Paul’s argument in Gal 3, see the important article by S. K. Williams, “Justification and the Spirit in Galatians,” JSNT 29 (1987): 91–100.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.

바울은 언제나 건전한 교리와 거룩한 삶의 연관성을 강조했다. 그는 이런 공식을 주장한다. 
경험-신학=왜곡된 영성 / 신학-경험=죽은 정통
- In 3:1–5 Paul asked the Galatians a series of six rapid-fire questions, all of which he expected them to answer on the basis of their Christian experience. He had just spoken of the placarding of Christ “before their eyes.” In a moment he would remind them of their “hearing of faith.” Paul was reminding the Galatians of something they could not deny: the reality of the new life they had received in Jesus Christ. Still, we might think that Paul had entered a slippery slope by appealing so blatantly to the experience of the Galatians. Was not this the very thing that had gotten them into trouble? Weren’t they so entranced by their spiritual experiences that they had lost their theological footing? In any event, an appeal to mere experience was invariably a dangerous method of deciding a theological issue.
To this line of reasoning two responses can be made. First, Paul always promoted the coherence of sound doctrine and holy living. While it is true that experience minus theology will surely lead to a distorted spirituality, it is also true that theology minus experience can only issue in a dead orthodoxy. Paul anticipated what he would say about the life of the Spirit in Gal 5–6 by referring to the outpouring of the Spirit in the Galatians’ early Christian experience.

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 210.

2절) 바울은 갈라디아 사람들을 향해서 두가지 상반되는 질문을 던진다. 그것은 성령을 받은 것이 율법의 행위인지 아니면 듣고 믿음으로 말미암은 것인지?  이것은 의심의 여지가 없다. 앞서 1절에서 밝힌대로 그리스도의 십자가를 통해 구원을 받았고 은혜를 경험해싸. 본문에서 성령을 받는 것의 주체가 내가 아니라 하나님께서 수여하시는 것임을 기억해야 한다. 만약 나의 노력을 받은 것이라면 인간을 이를 자랑할 것이다. 그러면 이 성령을 받는 것은 바로 들음을 통한 것이다. 무엇을 듣는지 그 복음의 내용이 중요한 것이 사실이다.(롬 10:17) 이 들음도 수동형이다. 그분이 들려주셔서 들을 수 있는 것이다. 물론 이것은 물리적인 들음을 말하는 것은 아니다. 믿음에 깨어 있어서 복음의 말씀을 듣고 깨닫는 것이다. / 이 시대에 성령을 받기 위해서 우리의 행위와 노력이 중요하다는 많은 시도들이 있다. 이렇게 행하고 노력하고 기도하는 것이 하나님이 들으시는 것이다. 그리고 그 노력에 응답하셔서 은혜를 부으신다고 말하는 이러한 이야기들은 그 순서가 뒤바뀐 것이다. 물론 하나님을 사랑하고 그분의 은혜를 경험해서 신앙적인 행위, 봉사 헌신을 할 수 있지만 그 헌신과 희생이 우리에게 구원을 보장하거나 은혜를 반드시 받게 보장하는 것이 아님을 기억해야 할 것이다 .  
- Paul posed here the one question (which he repeated in a slightly expanded form in v. 5) that could decisively settle the whole dispute: “Did you receive the Spirit by observing the law, or by believing what you heard?” This question brings into sharp antithesis two prepositional phrases, each of which represents an alternative way for the Galatians to interpret their initial reception of the Holy Spirit. Did this happen by the works of the law (ex ergōn nomou) or by the hearing of faith (ex akoēs pisteōs)? The implied answer to this question was undisputed for one reason: the Galatians had been saved and blessed with the Spirit as a result of Paul’s preaching of “Christ crucified” long before the Judaizing disturbers of their faith had appeared in their midst.
Two key words in Paul’s question underscore the theology of grace that characterized his doctrine of the Spirit. The first is the simple verb “received” (elabete). This word occurs again in 3:14, where Paul referred to receiving by faith the promise of the Spirit. “To receive” in these texts does not refer to a self-prompted taking but rather to a grateful reception of that which is offered. The same verb occurs in 1 Cor 4:7, where Paul posed this penetrating question to the Corinthians: “What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” This verse had a powerful effect on Augustine in opening up for him the mystery of God’s grace; later it was a crucial weapon in his struggle against the Pelagians.12 Thus the Galatians received the Holy Spirit as an unfettered gift from the sovereign God quite apart from any contribution of good works or human merit on their part.
And how did this marvelous outpouring of the divine Spirit come about? It happened, Paul said, through the hearing of faith. Much has been written on this expression, which could mean variously “the faculty or organ of hearing,” or “the act of hearing,” or “the content of what is heard.”13 However, while the content of what is heard is crucial, Paul was rather thinking here of the process by which one comes within the orbit of God’s saving grace. As Paul said elsewhere, faith comes by hearing and hearing by the Word of God (Rom 10:17). The term “hearing” refers to the passive posture of the recipient. Thus Luther could write that the only organs of a Christian man are his ears. The focus is not merely on the physical faculty of hearing but on the awakening of faith that comes through the preaching of the gospel. Thus the contrast Paul was drawing was between doing works and believing in Christ. However, these are not merely two kinds of human activities but rather alternative ways of approaching God.14

12 See Augustine’s treatise “On the Spirit and the Letter,” chaps. 57–61 in NPNF 5.108–11. Cf. the essay by J. M. Rist, “Augustine on Freewill and Predestination,” in Augustine: A Collection of Critical Essays, ed. R. A. Markus (New York: Doubleday, 1972), 218–52.
13 Longenecker, Galatians, 103. See also S. K. Williams, “The Hearing of Faith: ΑΚΟΗ ΠΙΣΤΕΩΣ,” NTS 35 (1989): 82–93.
14 F. Matera, Galatians, Sacra Pagina (Collegeville: Liturgical, 1993), 116. Cf. Betz’s comment on this passage: “The phrase ex akoēs pisteōs may be constructed in antithesis to ex ergōn nomou; while the Torah requires man to do ‘works of [the] law,’ the Christian message ‘gives’ Spirit and faith to man (cf. 3:21–22; Rom 10:8–18)” (Galatians, 133).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 211–212.

3절) 본문은 시작과 마침, 성령과 육체를 대조한다. 성령안에서 구원을 받고 그 은혜속에서 강하게 자라가야함에도 불구하고 갈라디아 교인들은 다른 복음을 듣고 미혹되어 성령안에서의 삶으로 나아가지 못하고 육체로 실패한 것이다. 본문에서 육체는 좁게는 할례를 지칭한다고 볼 수도 있고 넓게는 성령을 따르지 않고 개인의 능력과 성취를 따르는 것으로 볼 수 있다. 
- Paul told the Philippians that “he who began a good work in you will carry it on to completion” (Phil 1:6). The Galatians, however, having begun so well with their life in the Spirit, were being tempted to turn back to those weak and miserable principles which dominated their existence before they became Christians in the first place. By turning to a different gospel, they have not advanced forward in the life of the Spirit but, on the contrary, lapsed into the realm of the flesh. While the word “flesh” in this context may refer, as many commentators believe, to the issue of circumcision, it also has the wider meaning of “an independent reliance on one’s own accomplishments over against a spirit of dependance upon and submission to his rule.”15
15 R. J. Erickson, “Flesh,” DPL, 306. See also R. Jewett, Paul’s Anthropological Terms: A Study of Their Use in Conflict Settings (Leiden: Brill, 1971).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 212.

4-5절) 너희가 받은 고통이 정말 의미 없는 것이냐라고 묻고 또한 성령을 주시고 능력을 행하시는 분의 일이 율법의 행위인가 아니면 듣고 믿음으로 인가를 묻는다. 

- In v. 2 Paul mentioned the Holy Spirit’s work at the beginning of the Galatians’ Christian lives; here he mentions an ongoing, day-by-day work of the Spirit. Though Paul had long ago left these churches, and there were no other apostles present, the Holy Spirit was still present and was still working miracles in their midst. By hearing with faith is not only the way to start the Christian life but is also the way to continue it day by day.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2249.


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Justified by Faith
15 We ourselves are Jews by birth and not mGentile sinners; 16 yet we know that na person is not justified2 by works of the law obut through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, pbecause by works of the law no one will be justified.
17 But if, in our endeavor to be justified in Christ, we too were found qto be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I rdied to the law, so that I might slive to God. 20 I have been tcrucified with Christ. It is no longer I who live, but Christ who lives uin me. And the life I now live in the flesh I live by faith in the Son of God, vwho loved me and wgave himself for me. 21 I do not nullify the grace of God, for xif righteousness3 were through the law, ythen Christ died for no purpose.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:15–21.

본문이 이신칭의, 갈라디아서에서 바울이 가장 강조하기 원하는 부분이다. 그것은 바로 구원, 하나님에 받아들여지는 것은 다른 어떤 것이 아니라 예수 그리스도를 믿는 단순한 행동을 통해서 영향을 받는다. 유대 그리스도인들은 율법의 행위를 통해서, 공로를 통해서 구원받는 것을 강조했다. 하지만 바울은 지금 안디옥의 그리스도인들을 향해서, 또한 베드로를 향해서 믿음으로 의롭게 되어진다라는 사실을 힘주어 선포하고 있는 것이다. 
- We should remember that the problem in Galatia was not the overt repudiation of the Christian faith by apostates who formerly professed it but rather the dilution and corruption of the gospel by those who wanted to add to the doctrine of grace a dangerous admixture of “something more.” In order to counter this tendency, Paul developed a series of daring contrasts throughout this passage.169 Thus “Jews by birth” are contrasted to “Gentile sinners”; justification “by observing the law” is contrasted to justification “by faith in Jesus Christ.” The rebuilding of the old structures of salvation by works is contrasted to their destruction by the gospel. And, finally, Paul’s “dying to the law” is contrasted to his “living for God.” All of this was intended to impress upon the Galatians the radical choice that confronted them. This is the reason Paul immediately, without so much as a break in his narrative, extrapolated the doctrine of justification from the incident at Antioch.
169 D. B. Bronson, “Paul, Galatians and Jerusalem,” JAAR 35 (1967): 119–28.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 188.

15-16절) 우리 자신들은 이방 죄인들이 아니라 날때 부터 유대인들이다. 우리는 사람이 율법의 행위가 아니라 예수 그리스도를 믿음을 통해서 의롭다 칭함을 받는 다는 것을 안다. 그래서 우리는 율법의 행위가 아니라 그리스도를 믿음을 통한 칭의를 받기 위해서 예수 그리스도를 믿는다. 왜냐하면 율법의 행위로는 그 누구도 의롭다 함을 얻지 못하기 때문이다. 

유대인들은 자신들이 하나님의 율법과 구약 성경 또한 언약의 징표로서 할례를 받았다는 사실을 특권으로 여겼다. 그래서 이방인들은 기본적으로 죄인으로 여겼다.
- “Justified” means “counted righteous” or “declared righteous” by God (see ESV footnote). If people were sinless and perfectly obeyed all of God’s perfect moral standards, they could be justified or “declared righteous” on the basis of their own merits. But Paul says that this is impossible for any Gentile or even for any Jew to do (cf. Romans 1–2). we know that a person is not justified by works of the law. Paul saw that Christ had taught justification by faith, and so he called God the one “who justifies the ungodly” (Rom. 4:5). Paul will soon show that this view was taught even in the OT (see Gal. 3:6–18), though it was not the view of most of first-century Judaism. (For example, a 1st-century-b.c. Jewish writing states, “The one who does righteousness stores up life for himself with the Lord, and the one who does wickedness is the cause of the destruction of his own soul” [Psalms of Solomon 9.5]). In Gal. 2:16, “works of the law” means not only circumcision, food laws, and Sabbath, but any human effort to be justified by God by obeying a moral law. faith in Jesus Christ. Some contend that the Greek means the “faithfulness of Jesus Christ.” But “faith in Jesus Christ” seems much more likely since “faith in Jesus Christ” is synonymous with the next phrase, “we also have believed in Christ Jesus.” “But through faith in Jesus Christ” is the opposite of depending on one’s own good deeds for justification, since justification comes through faith in Christ alone. We also have believed in Christ Jesus, in order to be justified by faith in Christ implies that justification is the result of saving faith. The contrast and not by works of the law shows clearly that no human effort or merit can be added to faith as a basis for justification. (This verse was frequently appealed to in the Reformation by Protestants who insisted on “justification by faith alone” as opposed to the Roman Catholic doctrine of justification by faith plus merit gained through the “means of grace” administered by means of the Roman Catholic sacraments such as penance and the Mass.) Paul concludes decisively: by works of the law no one will be justified (cf. 3:10–14; Acts 13:39; Heb. 10:1–14). On justification, see also notes on Rom. 4:25; Phil. 3:9; James 2:21.
ESV English Standard Version
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2248.

- Given all these wonderful benefits of “life under the law,” why should Jewish Christians have moved beyond the law to faith in Jesus Christ? Obviously they should have because there was a fundamental disjunction between the best that could be obtained by observing the law and the gift of salvation freely offered through Jesus Christ. This is the point Paul was making in Gal 2:15–16. We can paraphrase his argument thus: “Forget the Gentile sinners. We know they are outside the covenant and hopeless before God. But even we Jews who could claim all the privileges of the chosen people, even we had to realize that no one could be justified by observing the law. We too, no less than the Gentiles, have been accepted by God through faith in Jesus Christ.”
What Paul came to realize in coming to faith in Christ was not so much God’s judgment against his wickedness, for that was a standard assumption of rabbinic Judaism, but rather God’s indictment of Paul’s goodness. For this reason he considered as garbage that which he formerly counted as the most precious cargo of life. That which was dearest and most precious to him, he came to realize, could not produce a right standing before God.

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 189–190.

"율법의 행위로 의롭다 함을 얻을 육체가 없다.” 육체는 인간의 실존을 나타내는 표현이다. 하지만 육체 자체가 악한 것은 아니다. 왜냐하면 하나님께서 그 육체를 창조하셨기 때문이다. 하지만 죄의 결과로 우리의 본성이 악해졌고 죽음을 경험하게 된다. 

1) Justification. In its most basic meaning, justification is the declaration that somebody is in the right.177 A. E. McGrath observes that in Pauline vocabulary the verb dikaioō “denotes God’s powerful, cosmic and universal action in effecting a change in the situation between sinful humanity and God, by which God is able to acquit and vindicate believers, setting them in a right and faithful relation to himself.”178 In Pauline usage the term has both forensic (from Latin forum, “law court”) and eschatological connotations. Justification should not be confused with forgiveness, which is the fruit of justification, nor with atonement, which is the basis of justification. Rather it is the favorable verdict of God, the righteous Judge, that one who formerly stood condemned has now been granted a new status at the bar of divine justice.
177 I have borrowed this definition from the fine essay by N. T. Wright, “Justification: The Biblical Basis and Its Relevance for Contemporary Evangelicalism,” in The Great Acquittal: Justification by Faith and Current Christian Thought, ed. T. Baker et al. (London: Collins).
178 DPL, 518.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 191–192.

2) The works of the law. Galatians 2:16 is a stylistically convoluted verse because Paul repeated himself. Within the space of one sentence he said the same thing in three slightly different ways: We (Jewish Christians) know that a person is not justified by observing the law … for this reason even we have trusted in Christ in order that we could be justified by faith rather than by the works of the law … since (as the psalmist said) no human being can be justified by the works of the law. What did Paul mean by “the works of the law”?
The word “law” (nomos) is found 119 times in Paul’s letters, where it means variously the Old Testament Scriptures, the will of God, or a general principle or authority (cf. Rom 7:21). However, the law in Paul usually refers to “the sum of specific divine requirements given to Israel through Moses.”182 Paul claimed that the law is holy and righteous containing, as it does, the precepts of a holy and righteous God (Rom 7:12–14). However, the entire burden of Paul’s argument in Galatians was to show that the nature of the law is such that it cannot produce a right standing before God. As Paul showed in Gal 3, the law was given by God in order to play a special role in the divine economy of salvation, namely, to lead us to Christ, who is the “end [telos] of the law” (Rom 10:4). We must postpone until later a discussion of what continuing role, if any, the law has in the life of the believer. Concerning the text before us, three major interpretations have been put forth about what Paul meant here by “the works of the law.”
극단적인 율법주의에 대한 경고, 
182 S. Westerholm, Israel’s Law and the Church’s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), 108.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 193–194.

3) Faith in Christ. This expression is a good example of the relationship between grammar and theology in the proper exegesis of a New Testament text. Paul said that we are not justified by works of the law but rather dia pisteōs Iēsou Christou, which the NIV translates “by faith in Jesus Christ.” This translation assumes the traditional view that Iēsou Christou is an objective genitive, so that the faith in question is that of those who believe in Jesus Christ. More recently, however, other scholars have argued that this expression should be read as a subjective genitive, referring to the faith or faithfulness of Jesus Christ.187 While the faithfulness of Jesus Christ is a prominent theme in Paul’s theology (cf. the kenotic hymn of Phil 2:5–11), what is being contrasted in Galatians is not divine fidelity versus human fickleness but rather God’s free initiative in grace versus human efforts toward self-salvation. Thus when Paul spoke of faith as essential for justification, he was thinking of the necessary human response to what God has objectively accomplished in the cross of Christ. At the same time, it is crucial to recognize the instrumental character of such faith. Paul always says that we are justified “by” faith (dia plus the genitive), not “on account of” faith (dia plus the accusative).188 Evangelical Christians must ever guard against the temptation to turn faith itself into one of the “works of the law.” Saving faith is a radical gift from God, never a mere human possibility (Eph 2:8–9). Faith is not an achievement that earns salvation anymore than circumcision is. Rather faith is the evidence of saving grace manifested in the renewal of the heart by the Holy Spirit.
187 The extensive literature on this hotly debated topic is summarized in Longenecker, Galatians, 87–88, who himself opts for the subjective alternative. Among other advocates of this view are E. Fuchs, “Jesu und der Glaube,” ZTK 55 (1958): 170–85; G. E. Howard, “On the ‘Faith of Christ,’ ” HTR (1967): 459–65; and especially R. B. Hays, The Faith of Jesus Christ: An Investigation of the Narrative Substructure of Galatians 3:1–4:11 (Chico, Cal.: Scholars Press, 1983), 139–224. The traditional view has been restated by E. deW. Burton (A Critical and Exegetical Commentary on the Epistle to the Galatians, ICC [Edinburgh: T & T Clark, 1921], 121); Betz (Galatians, 118). See also comments by Westerholm, Israel’s Law, 111–12.
188 See the discussion of faith in R. Bultmann, Theology of the New Testament (New York: Scribners, 1951), 314–30.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 195–196.
이 그리스도를 믿는 믿음이 어떤 것이냐는 논란이 있다. 복음주의 그리스도인들은 믿음 자체가 율법의 행위중의 하나가 되지 않도록 주의해야 한다. 구원하는 믿음은 하나님이 주신 아주 극적인 선물로 인간의 가능성은 완전히 배제한다. 

본문 16절에서 거듭 강조하는 칭의, 율법의 행위, 그리스도를 믿음은 그 자체로 매우 중요한 신학적 표현들이다. 칭의는 법정적인 선포이다. 죄인의 노력으로 자신의 죄를 용서받은 것이 아니라 그리스도를 믿음을 통한 대속이 우리를 구원한 것이다. 
16절은 같은 내용을 세번에 걸쳐서 반복한다. 첫번째는 사람이 어떻게 의롭게 되는지, 율법의 행위가 아니라 예수 그리스도를 믿음으로 되는 줄을 안다. 두번째 그래서 우리가 그리스도 예수를 믿는다. 마지막으로 세번째 율법의 행위로 의롭다 함을 육체가 없다고 선포한다. 



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