(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."

Verse 28. - For (γὰρ here, rather than οῦν, as in the Textus Receptus; though either reading rests on good authority, γὰρ suits best the course of thought, as introducing a reason for the assertion of the previous verse) we reckon that a man is justified by faith apart from works of law; i.e. the law of works, as a principle of justification, is, in fact, according to our reckoning, nowhere. It is to be particularly observed that χωρὶς ἔργων νόμου implies no antinomian doctrine, nor any opposition to James (James 2:14, etc.). Its reference is not at all to works required or not required from man for acceptance, but simply to the ground or principle of his justification.

3:27-31 God will have the great work of the justification and salvation of sinners carried on from first to last, so as to shut out boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith for ever shuts out boasting. Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience, or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour, and that the unbeliever who is not thus united or related to him, should remain under condemnation. The law is still of use to convince us of what is past, and to direct us for the future. Though we cannot be saved by it as a covenant, yet we own and submit to it, as a rule in the hand of the Mediator.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. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The means is "by faith", not habitually or actually considered; that is, either as an habit and principle infused into us, or as an act performed by us; but either organically, as it is a means of receiving Christ's righteousness; or objectively, as it denotes Christ the object of it: and all this is done "without works", of any sort; not by a faith which is without works, for such a faith is dead, and of no avail; but by faith without works joined to it, in the affair of justification; or by the righteousness of Christ imputed by God the Father, without any consideration of them, and received by faith, and relied upon by the believer, without any regard unto them.