Romans 3:21–3:26

Romans 3:21-22 21. But now the righteousness of God without the law [109] is manifested, being witnessed by the law and the prophets; 21. Nunc autem sine Lege justitia Dei manifesto est, testimonio comprobata Legis et prophetarum; 22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 22. Justitia, inquam, Dei per fidem Iesu Christi, in omnes et super omnes credentes; non est san? distinctio: 21. But now without the law, etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith. Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone. It is not unknown to me, that Augustine gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. (Deum promereri -- to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context. For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man's justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. [110] Again, since this is a definition of the righteousness of faith, "Blessed are they whose iniquities are forgiven," there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness. They think that these two things well agree, -- that man is justified by faith through the grace of Christ, -- and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, -- that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. [111] Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, -- "by not imputing to them their sins." In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, ( Galatians 3:12 ;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, -- that we are justified by faith, because we are united by faith to the body of Christ, -- that we are justified freely, because God finds nothing in us but sin. But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition -- "Blessed are they whose iniquities are forgiven" -- was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only. The particle now may be taken adversatively, and not with reference to time; as we often use now for but. [112] But if you prefer to regard it as an adverb of time, I willingly admit it, so that there may be no room to suspect an evasion; yet the abrogation of ceremonies alone is not to be understood; for it was only the design of the Apostle to illustrate by a comparison the grace by which we excel the fathers. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: the first in the Old Testament, which was by the word and sacraments; the other in the New, which contains the completion of ceremonies and promises, as exhibited in Christ himself: and we may add, that by the gospel it has received a fuller brightness. Being proved [or approved] by the testimony, [113] etc. He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law. As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind. And further, if you desire a proof of this truth, examine in order the chief things taught by Moses, and you will find that man, being cast from the kingdom of God, had no other restoration from the beginning than that contained in the evangelical promises through the blessed seed, by whom, as it had been foretold, the serpent's head was to be bruised, and through whom a blessing to the nations had been promised: you will find in the commandments a demonstration of your iniquity, and from the sacrifices and oblations you may learn that satisfaction and cleansing are to be obtained in Christ alone. [114] When you come to the Prophets you will find the clearest promises of gratuitous mercy. On this subject see my Institutes. 22. Even the righteousness of God, etc. [115] He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, (autorem, the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ. When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. [116] Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon. Unto all and upon all, [117] etc. For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews. Footnotes: [109] Here again it is better, and indeed necessary for the Apostle's argument, to render choris nomou, ""without law," that is, without any law, either natural or revealed. The same sentiment is found in Galatians 3:21 -- "For if a law had been given, capable of giving life, truly righteous would have been by law (ek nomou.)" The version of Macknight seems just, "But now a righteousness of God without law is discovered." But we, may retain the tense (pephanerotai) "has been discovered," or manifested, or made known. "A righteousness of God without law," is a similar phrase to "the righteousness of God by faith," in Romans 1:17 . -- Then in the following clause the "law" means not specifically the law of Moses, but the Old Testament, excepting the Prophets. -- Ed. [110] Professor Hodge very justly observes, "It never was the doctrine of the Reformation, or of the Lutheran and Calvinistic divines, that the imputation of righteousness affected the moral character of those concerned. It is true," he adds, "whom God justifies he also sanctifies; but justification is not sanctification, and the imputation of righteousness is not the infusion of righteousness." -- Ed. [111] "The foundation of your trust before God, must be either your own righteousness out and out, or the righteousness of Christ out and out. ... If you are to lean upon your own merit, lean upon it wholly -- if you are to lean upon Christ, lean upon him wholly. The two will not amalgamate together, and it is the attempt to do so, which keeps many a weary and heavy-laden inquirer at a distance from rest, and at a distance from the truth of the gospel. Maintain a clear and consistent posture. Stand not before God with one foot upon a rock and the other upon a treacherous quicksand...We call upon you not to lean so much as the weight of one grain or scruple of your confidence upon your own doings -- to leave this ground entirely, and to come over entirely to the ground of a Redeemer's blood and a Redeemer's righteousness." -- Dr. Chalmers [112] "The words but now may be regarded merely as marking the transition from one paragraph to another, or as a designation of tense; now, i.e., under the gospel dispensation. In favor of this view is the phrase, "to declare at this time his righteousness, Romans 3:26 ." -- Hodge [113] "Testimonio comprobata," etc., so Beza and Pareus render marturoumene; "Being attested," Doddridge; "Being testified," Macknight Schleusner gives a paraphrase, "Being predicted and promised;" and this no doubt is the full meaning. -- Ed. [114] Concurrent with what is said here is this striking and condensed passage from Scott, -- "It has been witnessed by the law and the Prophets; the ceremonies typified it; the very strictness of the moral law and its awful curses, being compared with the promises of mercy to sinners, implied it; the promises and predictions of the Messiah bore witness to it; the faith and hope of ancient believers recognized it; and the whole Old Testament, rightly understood, taught men to expect and depend on it." -- Ed. [115] The words which follow, dia pisteos Iesou Christou "by or through the faith of Jesus Christ," mean not the faith which is his, but the faith of which he is the object. They ought to be rendered "through faith in Jesus Christ." The genitive case has often this meaning: "Echete pistin Theou -- Have faith in (of) God," Mark 11:22 ; "En pistei zo tHu tou huiou tou Theou -- I live by the faith of the Son of God;" [Galations 2:20;] it should be in our language, "I live by faith in the Son of God." This genitive case of the object is an Hebraism, and is of frequent occurrence. -- Ed. [116] The original is this, "Ut ergo justificemur, causa efficiens est misericordia Dei, Christus materia, verbum cum fide instrumentum -- When therefore we are justified, the efficient cause is God's mercy, Christ is the material, the word with faith is the instrument." -- Ed. [117] Eis pantas kai epi pantas. He makes a similar difference in his expressions in verse 30. This righteousness, as some say, came to the Jews, as it had been promised to them, and upon the Gentiles, as a gift with which they were not acquainted, and it was conferred on them. But the possession was equal and belonged to all who believed, and to none else, whether Jews or Gentiles. Stuart connects these words with "manifested," or revealed, in verse 21. It is manifested to all, and manifested for all; that is, for the real benefit of all who believe; in other words, it is offered to all, but becomes of real advantage only to those who believe. But the simpler mode is to consider the words, which is, as in our version, to be understood. Erchomene is the word which Luther adopts. -- Ed.

{7} But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (7) Therefore, says the apostle, so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law.

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; But now — Since Christ came.

But now: q.d. Though justification be not by the law, yet it is to be obtained in another way, as follows. The righteousness of God: see Romans 1:17 . Without the law; inasmuch as the law, pressing obedience to be performed by us in our own persons, seems plainly ignorant of the righteousness of another imputed to us. Is manifested; this righteousness nevertheless is revealed plainly, now since the coming of Christ, and in the gospel, as in Romans 1:17 . Being witnessed by the law and the prophets; that there may be no suspicion of novelty: see John 5:46 ,47 . The testimonies be refers to are very numerous: see Genesis 3:15 15:6 22:17,18 Isa 53 Jer 31:31,33 Da 9:24,25 . See the same argument used, Acts 24:14 26:22 28:23 .

But now the righteousness of God,.... The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by his obedience, either to the law of nature or of Moses, proceeds to give an account of that righteousness, which does justify before God; and so returns to his former subject, Romans 1:17 , concerning "the righteousness of God", the revelation of which he makes to be peculiar to the Gospel, as he does here; since he says, that it without the law is manifested: meaning, either that this righteousness is without the law, and the deeds of it, as performed by sinful men; or that the manifestation of it is without the law, either of nature or of Moses; for the law discovers sin, but not a righteousness which justifies from sin; it shows what righteousness is, but does not direct the sinner where there is one to be had, that will make him righteous in the sight of God: this is made known without the law, and only in the Gospel: being witnessed by the law and the prophets; a testimony is borne to the justifying righteousness of Christ both "by the law", particularly in the five books of Moses; which testify of Christ, of his obedience, sufferings, and death, by which he brought in life and righteousness; see Genesis 3:15 , compared with Daniel 9:24 ; and Genesis 15:6 with Romans 4:9 ; and Genesis 22:18 with Galatians 3:8 ; and Deuteronomy 30:11 with Romans 10:5 . And the prophets; Isaiah, Jeremiah, Daniel, and others; see Isaiah 42:21 .

Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction.

Ro 3:21-26. God's Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of Himself. 21-23. But now the righteousness of God—(See on [2189]Ro 1:17). without the law—that is, a righteousness to which our obedience to the law contributes nothing whatever (Ro 3:28; Ga 2:16). is manifested, being witnessed—attested. by the law and the prophets—the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.

But now - The apostle, having shown the entire failure of all attempts to be justified by the "Law," whether among Jews or Gentiles, proceeds to state fully the plan of justification by Jesus Christ in the gospel. To do this, was the main design of the Epistle, Romans 1:17 . He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the Epistle he fully proves it, and illustrates its effects. The righteousness of God - God's plan of justifying people; see the note at Romans 1:17 . Without the law - In a way different from personal obedience to the Law. It does not mean that God abandoned his Law; or that Jesus Christ did not regard the Law, for he came to "magnify" it Isaiah 42:21 ; or that sinners after they are justified have no regard to the Law; but it means simply what the apostle had been endeavoring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way. Being witnessed - Being borne witness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was rally declared in their own sacred writings. By the law - This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the Ten Commandments, or in the Law, strictly so called. It is not a part of "law" to declare justification except by strict and perfect obedience. That it was found "in" those books; the apostle shows by the case of Abraham; Romans 4 ; see also his reasoning on Leviticus 18:5 ; Deuteronomy 30:12-14 , in Romans 10:5-11 ; compare Exodus 34:6-7 . And the prophets - Generally, the remainder of the Old Testament. The phrase "the Law and the prophets" comprehended the whole of the Old Testament; Matthew 5:17 ; Matthew 11:13 ; Matthew 22:40 ; Acts 13:15 ; Acts 28:23 . That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Habakkuk 2:4 , in Romans 1:17 , "The just shall live by faith." The same thing he showed in Romans 10:11 , from Isaiah 28:16 ; Isaiah 49:23 ; Romans 4:6-8 , from Psalm 32:1-11 . The same thing is fully taught in Isaiah 53:11 ; Daniel 9:24 . Indeed, the general tenor of the Old Testament - the appointment of sacrifices, etc. taught that man was a sinner, and that he could not be justified by obedience to the moral law.

Romans 3:21-31 Having proved that justification, on the ground of legal obedience or personal merit, is for all men impossible, Paul proceeds to unfold the method of salvation presented in the gospel. With regard to this method, he here teaches, 1. Its nature. 2. The ground on which the offer of justification is made. 3. Its object. 4. Its results. I. As to its nature, he teaches, 1. That the righteousness which it proposes is not attainable by works, but by faith, Romans 3:21 , Romans 3:22 . 2. That it is adapted to all men, Jews as well as Gentiles, since there is no difference as to their moral state, Romans 3:22 , Romans 3:23 . 3 It is entirely gratuitous, Romans 3:24 . II. As to its ground, it is the redemption that is in Christ Jesus, or Jesus Christ as a propitiatory sacrifice, Romans 3:24 , Romans 3:25 . III. Its object is the display of the divine perfections, and the reconciliation of the justice of God with the exhibition of mercy to the sinner, Romans 3:26 . IV. Its results. 1. It humbles man by excluding all ground of boasting, Romans 3:27 , Romans 3:28 . 2. It presents God in his true character as the God and father of all men, of the Gentile no less than of the Jews. Romans 3:29 , Romans 3:30 . 3. It confirms the law, Romans 3:31 . Romans 3:21 But now the righteousness of God without the law is manifested, etc. Having demonstrated that no flesh can be justified by the deeds of the law in the sight of God, the apostle proceeds to show how the sinner can be justified. With regard to this point, he teaches, in this verse, 1. That the righteousness which is acceptable to God is not a legal righteousness; and, 2. That it had been taught already in the Old Testament The words but now may be regarded as merely marking the transition from one paragraph to another, or as a designation of time, now , i.e. under the gospel dispensation. In favor of this view is the phrase, “to declare, at this time , his righteousness,” in Romans 3:26 ; compare also Romans 1:17 . Is manifested , i.e. clearly made known, equivalent to the phrase is revealed , as used in Romans 1:17 . The words righteousness of God , are subjected here to the same diversity of interpretation that was noticed in the passage just cited, where they first occur. They may mean, 1. A divine attribute, the justice, mercy, or general rectitude of God. 2. That righteousness which is acceptable to God, which is such in his estimation. 3. God’s method of justification; compare Romans 1:17 . The last interpretation gives here a very good sense, and is one very commonly adopted. ‘The method of justification by works being impossible, God has revealed another, already taught indeed, both in the law and prophets, a method which is not legal (without law), i.e. not on the condition of obedience to the law, but on the condition of faith, which is applicable to all men, and perfectly gratuitous,’ Romans 3:21-24 . But for the reason stated above, in the remarks on Romans 1:17 , the interpretation which best suits both the force of the words and Paul’s usage is, ‘The righteousness of which God is the author, which comes from him, which he gives, and which consequently is acceptable in his sight.’ The word righteousness is employed to designate that excellence which the law demands, or which constitutes a man δίκαιος ; ( righteous ) in the sight of the law, and the genitive ( τοῦ Θεοῦ ) of God , indicates the source or author of that righteousness. As men therefore cannot attain such righteousness by the deeds of the law, God has revealed in the gospel another righteousness, which is not legal, but is attained or received by faith, and is offered to all men, whether Jews or Gentiles, as a free gift. The words χωρὶς νόμου , without law , may qualify the word righteousness. It is a righteousness without law, or with which the law has nothing to do. It is not a product of the law, and does not consist in our inward conformity to its precepts; so that χωρὶς νόμου is equivalent to χωρὶς ἔργων νόμου , Galatians 2:16 . The connection however may be with the verb: ‘Without the law (i.e. without the cooperation of the law) the righteousness of God is revealed .’ But the whole context treats of justification without works, and therefore the interpretation which makes the apostle say that a righteousness without the works of the law is made known in the gospel, is more suited to the connection. The perfect πεφανέρωται has its appropriate force. The revelation has been made and still continues. This righteousness, which, so to speak, had long been buried under the types and indistinct utterances of the old dispensation, has now in the gospel been made ( φανερά ) clear and apparent. The apostle therefore adds, being testified by the law and the prophets . The word is, μαρτυρουμένη , being testified to; the present is used because the testimony of the Old Testament to the gospel was still continued. The Jews were accustomed to divide the Scriptures into two parts — the Law including the five books of Moses, and the Prophets including all the other books. The word prophet means one who speaks for God. All inspired men are prophets, and therefore the designation applies to the historical, as well as to the books which we are accustomed, in a more restricted sense of the word, to call prophetical. The Law and the Prophets therefore mean the Old Testament Scriptures. Matthew 5:17 , Matthew 7:12 , Luke 16:31 , Acts 13:15 , etc. The words designated a well known volume, and had to the minds of the Jews as definite a meaning as the word Bible has with us. The constant recognition of that volume in the New Testament as of divine authority, relieves us of the necessity of proving separately the inspiration of its several books. In sanctioning the volume as the word of God, Christ and his apostles gave their sanction to the divine authority of all that the volume contains. That the Old Testament does teach the doctrine of “a righteousness without works,” Paul proves in the next chapter, from the case of Abraham, and from the declarations of David.