In the Greek, “law” stands without the article (see on ch. 2:12). Paul has previously said that the righteousness of God has been manifested apart from law (ch. 3:21) and that a man is justified by faith apart from works of law (v. 28). Apparently realizing that these statements could lead to the mistaken idea that faith abolishes the principle of law, Paul raises this rhetorical question and answers it with an immediate and categorical denial. It is true that Paul “made void” the Jewish idea of law as a means of attaining righteousness and the Jewish insistence that the Gentiles must follow the same method (Acts 15:1; Gal. 2:16-19). But law in its true function is confirmed, rather than abrogated, by God’s appointed method of justifying sinners (see on Rom. 3:28).
Make void.
Gr. katargeō, “to make null and void.” See on v. 3.
Yea.
Rather “on the contrary.”
Establish the law.
Paul is emphasizing the place of law as a principle, and particularly, in the context of this chapter, as it is embodied in the revealed law of the OT. He has already spoken of the witness of the OT to the teachings that were soon to become known as the NT (v. 21). Now he asserts that law, viewed as a revelation of the holy will of God and of the eternal principles of morality, is fully vindicated and established by the gospel of righteousness by faith in Jesus Christ. Jesus came to this earth to magnify the law (Isa. 42:21; cf. Matt. 5:17) and to reveal by His life of perfect obedience that Christians can, through the empowering grace of God, give obedience to His law. The plan of justification by faith reveals God’s regard for His law in demanding and providing the atoning sacrifice. If justification by faith abolishes law, then there was no need for the atoning death of Christ to release the sinner from his sins, and thus restore him to peace with God.
Moreover, genuine faith implies in itself an unreserved willingness to fulfill the will of God in a life of obedience to His law (see on Rom. 3:28). Real faith, based on wholehearted love for the Saviour, can lead only to obedience. The fact that Christ endured such suffering because of our transgression of God’s law is one of the strongest motives for obedience. We do not easily and readily repeat a course of conduct that overwhelms our earthly friends in calamity. Likewise we can only hate the sins that inflicted such woes on the best Friend of all. One of the chief glories of the plan of salvation is that while the plan makes possible the sinner’s justification through faith, it also provides powerful influences to produce in him a desire to obey.
The plan of righteousness by faith places law in its proper position. The function of law is to convict of sin (v. 20) and to reveal the great standard of righteousness. The sinner who is confronted with the law sees not only his sin; he sees also his lack of positive qualities. The law thus leads him to Christ and the gospel (Gal. 3:24). Then faith and love bring forth a new obedience to the law of God, the obedience that springs from faith (Rom. 1:5; 16:26), the obedience of love (ch. 13:8, 10).
It is on this question of the authority and function of God’s law that the final conflict will come in the great controversy between Christ and Satan. That it is now no longer necessary to give complete obedience to every precept of God’s law is the last great deception that Satan will bring upon the world (Rev. 12:17; 14:12; cf. DA 763).