even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus; whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law.
John Calvin 1540 · Public Domain On vv22–28 22. Even the righteousness of God, etc. He shows…
22. Even the righteousness of God, etc. 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. 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.
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Unto all and upon all, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22–27 The matter, as it were of this righteousness, is…
The matter, as it were of this righteousness, is Christ Jesus apprehended by faith, and for this end offered to all people, as without him all people are shut out from the kingdom of God.
Which we give to Jesus Christ, or which resteth upon him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–28 22 Even the righteousness of God which is by…
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:
Ver. 22. Upon all] So that none shall hinder their happiness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–28 He mentions the righteousness of God again, that he…
He mentions the righteousness of God again, that he may further explain it, by the means or instrument by which it is received, viz. faith; see Rom 4:11,12; 9:30; Phi 3:9; where there are several expressions to the same purpose, that this righteousness is without the law indeed, but it is by the hand of that faith by which we believe in Jesus, called therefore here, the faith of Jesus Christ.
Unto all and upon all them that believe; whether they be Jews or Gentiles, if they believe, excluding the self-justiciaries amongst the one, and the philosophers amongst the other.
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For there is no difference; they are not justified two several ways: see Rom 3:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv24, 27, 28 Observe here, 1. A glorious privilege vouchsafed to believers,…
Observe here, 1. A glorious privilege vouchsafed to believers, which the scriptures call justification, whereby they are judicially acquitted and discharged from the guilt and punishment of all their sins, and accounted righteous before God.
Observe, 2. The efficient cause of our justification. It is God that justifies: Who can forgive the crime, but the person against whom we have done the wrong?
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Observe, 3. The moving or impulsive cause, namely, the free grace of God: Being justified freely by his grace.
Observe, 4. The meritorious cause, the blood-shedding and death of Christ; through redemption that is in Jesus Christ.
Observe, 5. The final cause; to declare his righteousness, not his clemency and mercy only, but his justice and righteousness, especially that attribute which disposes and inclines him to punish sin and sinners.
Observe, 6. The instrumental cause of justification, faith: Whom God hath set forth to be a propitiation, through faith in his blood &c. Some of the papists, especially Cagetan and a Lapide, do call faith causa aplicans in our justification: Verily, an unapplied Christ justifies none, being saved, he must be justified, that is, discharged of, absolved from, the guilt of all sin, upon the account of a complete satisfaction given to divine justice for sin.
Learn, 2. That not all and every sinner, but only repenting and believing sinners are justified by God.
Learn, 3. That when the Lord justifies a believing sinner, he doth it freely; being justified freely by his grace. It is an act of mere grace; there is nothing in the creature that can merit or deserve it: then it would be debt, and not grace.
Learn, 4. That God’s free grace and Christ’s full satisfaction were consistent, and both concurring in the believer’s justification; we are justified freely by God’s grace; yet, though the redemption that is in Christ Jesus: Him God having set forth to be a propitiation.
The word propitiation is an illusion to the mercy seat, which covered the ark wherein the law was; this typified Christ, who fully covers our sins, the transgressions of the law, out of God’s sight.
When therefore the apostle saith, that God hath set forth Christ to be a mercy seat to us, through faith in his blood; we have reason to believe the blood of Christ, as our sin offering, doth make an atonement for us, and renders God propitious to us.
Learn, 5. That Almighty God, in the justification of a believing sinner, is not only gracious and merciful, but just and righteous, in the most exalted degree: To declare his righteousness for the remission of sin.
Where note, That the design and end of God in exacting satisfaction from Christ, was to declare his righteousness in the remission of sin; but the apostle would have us take notice, that our justification is an act of justice as well as mercy, and that God, as he is a just God, cannot condemn the believer, since Christ has satisfied for his sins.
Oh blessed be God! that pardon of sin is built upon that very attribute, the justice of God, which is so affrighting and dreadful to the offending sinner. This attribute, which seemed to be the main bar against remmission, is now become the very ground and reason why God remits.
Hence saith St. John, God is faithful and just to forgive us our sins: Faithful with respect to his own promise, and just with respect to his Son’s satisfaction.
Who then can lay anything to the charge of God’s elect, when justice itself doth justify them?
Behold here the sweet harmony of the divine attributes in justifying and pardoning the believer! One attribute is not robbed to pay another; neither is one attribute raised upon the ruit of another; but justice and mercy both triumph. And well might the justice of God triumph, for never was it thus honoured before, to have such a person as the Son of God stand honoured before, to have such a person as the Son of God stand at its bar, and such a sum as the Son’s blood paid down at once, by way of satisfaction, to its due demands.
Oh glorious and all wise contrivance! whereby God made sufficient provision for the reparation of his honour, for the vindication of his holiness, and for the manifestation of his truth and faithfulness, and for the present consolation, and eternal salvation of all repenting and believing sinners, to the end of the world.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv22–27 To declare, I say, at this time, his righteousness,....…
To declare, I say, at this time, his righteousness,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God:
that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is
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the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22–28 To all - The Jews. And upon all -…
To all - The Jews. And upon all - The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–28 Verse 22. Even the righteousness of God] That method…
Verse 22. Even the righteousness of God] That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 27, 28 Rom 3:25-26. Whom God hath set forth — Before…
Rom 3:25-26. Whom God hath set forth — Before angels and men: hath in his infinite mercy exhibited to us in the gospel, to be a propitiation — Greek, ιλαστηριον, a propitiatory, or mercy-seat, where mercy may be found by the penitent, in a way consistent with divine justice. The reader will observe, the cover of the ark, in the tabernacle and temple of the Israelites, was called the mercy-seat, or propitiatory, and is termed by the LXX., Exo 25:17, ιλαστηριον επιθεμα, a propitiatory cover, “because it was the throne on which the glory of the Lord was wont to be displayed, and received the atonements made by the high-priest on the day of expiation, and from which God dispensed pardon to the people. In allusion to this ancient worship, the apostle represents Christ as a propitiatory, or mercy-seat, set forth by God for receiving the worship of men, and dispensing pardon to them. Or, if a propitiatory is, by a common metonymy, put for a propitiatory sacrifice, the apostle’s meaning will be, that, by the appointment of God, Christ died as a sacrifice for sin, and that God pardons sin through the merit of that sacrifice. Hence Christ is called ιλασμος, a propitiation, 1Jn 2:2; 1Jn 4:10. By teaching this doctrine, the apostle removed the great objection of Jews and heathen against the gospel, that it had neither a priest nor a sacrifice.” — Macknight. Through faith in his blood — Through believing that Christ’s blood was shed to expiate our sins, and trusting therein for pardon and acceptance with God, and all other benefits which he has thereby procured for us: to declare, εις ενδειξιν, for a demonstration of his, God’s, own righteousness: both his justice and mercy, especially the former, that thereby it might appear he could pardon sin, without any impeachment of his righteousness, in that he did not pardon it without full satisfaction made to the law by the sufferings of Christ, who was wounded for our transgressions, and on whom was laid that chastisement of sin which was necessary to procure our peace, and render our acceptance with God consistent with the divine perfections, and the equity of his government. For the remission of sins that are past — All the sins antecedent to their believing. Or the expression, δια την παρεσιν των προγεγονοτων αμαρτηματων, may be properly rendered, on account of the passing by, or not instantly and adequately punishing, sins which were before committed, that is, before the coming of Christ: the sins of which both Jews and Gentiles had been guilty before the gospel was promulgated, and on account of which both deserved destruction, and were unworthy of the blessings of God’s covenant. Now God’s righteousness or justice might have appeared doubtful, on account of his having so long, in his great forbearance, thus passed by the sins of men, unless in the mean time he had made a sufficient display of his hatred to sin. But such a display being made in the death of Christ, his justice is thereby fully proved. Doddridge thus paraphrases the passage: “The remission extends not only to the present but former age, and to all the offences which are long since past, according to the forbearance of God, who has forborne to execute judgment upon sinners for their repeated provocations, in reference to that atonement which he knew should in due tinge be made.” To declare, προς ενδειξιν, for a demonstration of his righteousness (see the former verse) at this time — εν τω νυν καιρω, at this period of his showing mercy to sinners. As if he had said, When he most highly magnified his mercy in finding out this way of reconciliation, he did also most eminently declare his justice, in requiring such satisfaction for the transgression of his law: that he might be just — Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus — Who so believes in Jesus, as to embrace this way of justification, renouncing all merit in himself, and relying entirely on the sacrifice and intercession of Christ, for reconciliation with God, and all the blessings of the new covenant. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on Christ. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded, nor so much as clouded.
By just, indeed, in this verse, Taylor would understand merciful, and Locke, faithful to his promises; but “either of these,” as Doddridge observes, “makes but a very cold sense, when compared with that here given. It is no way wonderful that God should be merciful, or faithful to his promises, though the justifier of believing sinners; but that he should be just in such an act, might have seemed incredible, had we not received such an account of the atonement.” This subject is set in a clear and striking light by a late writer: “The two great ends of public justice are the glory of God, and in connection with it, the general good of his creatures. It is essentially necessary to the attainment of these ends, that the authority of the government of God should be supported, in all its extent, as inviolably sacred; — that one jot or tittle should in no wise pass from the law; — that no sin, of any kind, or in any degree, should appear as venial; — that if any sinner is pardoned, it should be in such a way, as, while it displays the divine mercy, shall at the same time testify the divine abhorrence of his sins. All this is gloriously effected in the gospel, by means of atonement; — by the substitution of a voluntary surety, even of him whose name is Immanuel, to bear the curse of the law, in the room of the guilty. In his substitution we see displayed, in a manner unutterably affecting and awful, the holy purity of the divine nature; for no testimony can be conceived more impressive, of infinite abhorrence of sin, than the sufferings and death of the Son of God. Here too we behold the immutable justice of the divine government, inflicting the righteous penalty of a violated law. It is to be considered as a fixed principle of the divine government, that sin must be punished; that if the sinner is pardoned, it must be in a way that marks and publishes the evil of his offence. This is effected by substitution; and, as far as we can judge, could not be effected in any other way. In inflicting the sentence against transgression on the voluntary and all-sufficient Surety, Jehovah, while he clears the sinner, does not clear his sins; — although clothed with the thunders of vindictive justice against transgression, he wears, to the transgressor, the smile of reconciliation and peace; — he dispenses the blessings of mercy from the throne of his holiness; and, while exercising grace to the guilty, he appears in the character — equally lovely and venerable — of — the sinner’s friend, And sin’s eternal foe!
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“In this way, then, all the ends of public justice are fully answered. The law retains its complete unmitigated perfection; is ‘magnified and made honourable:’ the dignity and authority of the divine government are maintained, and even elevated: all the perfections of Deity are gloriously illustrated and exhibited in sublime harmony. While the riches of mercy are displayed, for the encouragement of sinners to return to God, the solemn lesson is at the same time taught, by a most convincing example, that rebellion cannot be persisted in with impunity; and motives are thus addressed to the fear of evil, as well as to the desire of good. Such a view of the Divine Being is presented in the cross as is precisely calculated to inspire and to maintain (to maintain, too, with a power which will increase in influence the more closely and seriously the view is contemplated) the two great principles of a holy life — the LOVE, and the FEAR OF GOD; — filial attachment, freedom, and confidence, combined with humble reverence and holy dread.” See Mr. Ralph Wardlaw’s Discourses on the Principal Points of the Socinian Controversy, pp. 211-213.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv22–28 Even the righteousness of God - The apostle, having…
Even the righteousness of God - The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, “righteousness of God,” does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God’s mode of regarding people as righteous through their belief in Jesus Christ.
(That the “righteousness of God” cannot be explained of the attribute of justice, is obvious enough. It cannot be said of divine justice, that it is “unto and upon all them that believe.” But we are not reduced to the alternative of explaining the phrase, either of God’s justice, or God’s plan of justifying people. Why may we not understand it of that righteousness which Yahweh devised, Jesus executed, and the Spirit applies; and which is therefore justly denominated the righteousness of God? It consists in that conformity to law which Jesus manifested in his atoning death, and meritorious obedience. His death, by reason of his divine nature, was of infinite value. And when he voluntarily submitted to yield a life that was forfeited by no transgression of his own, the Law, in its penal part, was more magnified than if every descendant of Adam had sunk under the weight of its vengeance.
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Nor was the preceptive part of the Law less honored, in the spotless obedience of Christ. He abstained from every sin, fulfilled every duty, and exemplified every virtue. Neither God nor man could accuse him of failure in duty. To God he gave his piety, to man his glowing love, to friends his heart, to foes his pity and his pardon. And by the obedience of the Creator in human form, the precept of the Law was more honored than if the highest angels had come down to do reverence to it, in presence of people. Here then is a righteousness worthy of the name, divine, spotless, broad, lasting - beyond the power of language to characterize. It is that everlasting righteousness which Daniel predicted the Messiah should bring in. Adam’s righteousness failed and passed away. That of once happy angels perished too, but this shall endure. “The heavens,” says Yahweh,” shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, but my salvation shall be forever, and my righteousness shall not be abolished,” This righteousness is broad enough to cover every sinner and every sin. It is pure enough to meet the eye of God himself. It is therefore the sinner’s only shield. See the note at Rom 1:17, for the true meaning of the expression “righteousness of God.”)
By faith of Jesus Christ - That is, by faith in Jesus Christ. Thus, the expression, Mar 11:22, “Have the faith of God” (margin), means, have faith in God. So Act 3:16, the “faith of his name” “(Greek),” means, faith in his name. So Gal 2:20, the “faith of the Son of God” means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mar 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.
Unto all and upon all - It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, “unto all” εἰς πᾶς eis pas, may denote that this plan of justification has come “(Luther)” unto all men, to Jews and Gentiles; that is, that it has been provided for them, and offered to them without distinction. The plan was ample for all, was suited for all, was equally necessary for all, and was offered to all. The second phrase, “upon all” ἐπὶ πᾶντας epi pantas, , may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, “upon all,” to a robe, or garment, that is placed upon one to hide his nakedness, or sin; compare Isa 64:6, also Phi 3:9.
For there is no difference - That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of people; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v25 Quem proposuit Deus propitiationem, Greek: ilasterion. Some read propitiatorium,…
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[BIBLIOGRAPHY]
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Quem proposuit Deus propitiationem, Greek: ilasterion. Some read propitiatorium, as I find it in the Council of Trent, Session 6. cap. ii.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv22–28 by faith of--that is, "in"
by faith of--that is, "in"
Jesus Christ unto all and upon all them that believe--that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
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for there is no difference.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–27 22. Even the righteousness of God—Even God’s justification or…
22. Even the righteousness of God—Even God’s justification or right-making of man. The righteousness of God here is the righteousness or right-making God purposes for man. (Note Rom_1:17.)
Faith of Jesus Christ—The faith of which Christ is the object, or the faith which Christ requires.
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This faith is not simply the belief of the intellect, embracing the historical facts of Christ’s character and death. It is the faith or fidelity of the whole man. It is the act of the assenting intellect, the consenting heart, and the accepting will, by which man’s soul deposits itself into the hands of the Redeemer, by his mighty arm to be carried through every danger into everlasting safety. (See note on Rom_10:10; Rom_1:17; Rom_2:6; and on Romans 5:24.) It is self-surrender to Christ. And as Christ is the very incarnation of goodness, holiness, and God, so does the soul pledge itself and give itself over to all goodness, holiness, and God for time and eternity. So does the blessed soul become harmonized and incorporated into the holy universe of God. He becomes part of the glorified Cosmos.
This righteousness or justification is unto all in its offer, and upon all in its accepted bestowment.
No difference—None in the impartial universality of the offer; none in the ample power of the acceptance.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–28 22. even] Perhaps translate but, i.e. with a sort…
22. even] Perhaps translate but, i.e. with a sort of contrast to the words just before. The “righteousness” was witnessed indeed by the O. T., but it resided in Christ and His work.
faith of Jesus Christ] Faith in Jesus Christ is certainly the meaning. The same Gr. construction occurs in Mar_11:22; Act_3:16; Gal_2:16; Gal_2:20; Eph_3:12; Php_3:9; with the same sense.
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In this verse the Saviour’s Name is first brought into the argument.
unto all and upon all] The Gr. phrases respectively indicate destination and bestowal. The sacred pardon was prepared for all believers, and is actually laid upon them as a “robe of righteousness.” (Isa_61:10.)
no difference] i.e., in respect of the need of the revealed justification. Between Jew and Gentile, and soul and soul, there were and are countless other differences; but in this respect, none. A mountain-top differs in level from a mine-floor; but it is as impossible to touch the stars from the mountain as from the mine. The least sinful human soul is as hopelessly remote from the Divine standard of holiness as the most sinful, and that standard is inexorable.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–28 (22) A further definition of the nature of the…
(22) A further definition of the nature of the righteousness so given to the Christian by God; it is a righteousness that has its root in faith, and is coextensive with faith, being present in every believer.
By faith of Jesus Christ—i.e., by faith which has Christ for its object, “faith in Christ.” “Faith” in St. Paul’s writings implies an intense attachment and devotion. It has an intellectual basis, necessarily involving a belief in the existence, and in certain attributes, of the Person for whom it is entertained; but it is moral in its operation, a recasting of the whole emotional nature in accordance with this belief, together with a consequent change in character and practice. (See Excursus B: On the Meaning of the word Faith.)
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And upon all.—These words are wanting in the best MSS., and should be omitted.
For there is no difference.—The righteousness that God gives is given to all that believe, without any distinction of Jew or Gentile; for all equally need it, and it is free equally to all.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 23, 24, 27, 28 Even the righteousness of God through faith of Jesus…
Even the righteousness of God through faith of Jesus Christ unto all (and upon all is added in the Textus Receptus, but ill supported) them that believe: for there is no distinction. We observe that the expression here used is not h dia pistewv but simply dia pistewv . Thus dia pistewv does not naturally connect itself with dikaiosunh Yeou as defining it, but rather with eiv pantav which follows, and perhaps with reference to the pefanerwtai of ver. 21 understood. The idea, then, may be still that of God"s own righteousness, manifested in Christ, unto or towards all believers, who through faith apprehended it and became sharers in it. When St. Paul elsewhere speaks of the believer"s imputed righteousness, his language is different, so as to make his meaning plain. Thus Rom_4:6, w o Yeozetai dikaiosunhn dikaiosunhv pistewv ; Rom_5:17, thv dwreav thv dikaiosunhv ; Rom_9:30 dikaiosunhn thtsewv ; Php_3:9, thnhn epi th pistei . What we contend for is simply this that the phrase dikaiosunh Yeou means God"s own righteousness, which, manifested in the atoning Christ, embraces believers, so that to them too righteousness may be imputed (Rom_4:11)
The distinctively Christian righteousness.
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The apostle has clearly shown that righteousness by the Law is not possessed by men, and that in this way is no hope for the salvation of the human race. Such is the negative conclusion to which facts and reason compel him. Yet it is not his vocation to preach a doctrine of despair. True, without righteousness there can be no salvation. Therefore, if light is to be cast upon human darkness, it must come else whither than from the Law. So it is that St. Paul preaches the new and distinctively Christian righteousness, to be secured by conditions that may be fulfilled by men of every race a righteousness that avails before God, and ensures the acceptance and the spiritual welfare and elevation of men.
I THE CHARACTER AND DESIGNATION OF THIS RIGHTEOUSNESS: IT IS OF GOD, OR DIVINE.
1. It has its source in God. In this it is distinguished from the rectitude which is "by works;" that in a sense is of human origin. It is shown to be "of grace," i.e. to be the provision of Divine favour, free and undeserved. And further, this expression, "of God," implies the perfection of this righteousness in comparison with all beside.
2. It is divinely adapted by.God to man. There is presupposition of man"s helplessness and dependence; it is presumed which is indeed the fact that man cannot work out a righteousness of his own. Hence there is a ground for this new righteousness in a Divine provision of substitution. The apostle would be misunderstood were his teaching upon this point to be interpreted, as some have interpreted it, as representing God as indifferent to the person by whom suffering is endured and obedience rendered. Yet Christ, by his suffering the consequences of sin in this humanity and by his perfect obedience and holiness, has laid the foundation for the acquisition by man of the distinctively Christian righteousness.
3. It avails and is acceptable before God. According to the representations of the context, it consists in the remission of sins, and acquittal and acceptance before the Divine tribunal, and in the manifestation of positive Divine approval; which may be regarded as the two parts of "justification." It is evident that such righteousness is imputed, and not inherent a theological expression which must not, however, be interpreted to imply its unreality. Thus the Divinity of the Christian righteousness may be made apparent, as an object of admiration and of aspiration.
II THE MEANS OF THE ATTAINMENT OF THIS RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST. In order to the fulfilment of this condition upon which the Christian righteousness may he attained, there must be:
1. Belief in the Scripture testimony concerning Christ, that he is the Son of God and the appointed Saviour of mankind. This is indispensable; for faith is not a vague sentiment it has an Object, and an Object which justifies and deserves it. Yet, though indispensable, this is not sufficient. There must be also:
2. Trust or confidence in Christ as a personal Saviour. Faith is not merely intellectual assent; it is the consent of the heart and the will. It is capable of degree, and there is strong faith and weak faith. But the important point is that the soul, in the attitude and exercise of faith, is brought into personal relation with the holy Saviour.
III THE UNIVERSALITY OF THIS RIGHTEOUSNESS: IT IS UNTO ALL, AND UPON ALL, THEM THAT BELIEVE. The rectitude itself is a possession which men may share, whatever their nationality, their condition in life, their individual history. And the condition of its attainment is equally universal; there is nothing in faith which limits its exercise to any special members, or any section of the human race. In this Christianity proves itself to be and this is its glory, its Divinity the universal religion.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22–28 The righteousness of God which is by the faith…
Rom_3:22
The righteousness of God which is by the faith of Christ unto all and upon all them that believe.
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This righteousness is
I. Divine in its nature.
II. Free in its dispensation--unto and upon all them that believe.
III. Unlimited in its offer--there is no difference. (J. Lyth, D. D.)
Gods grace abundant
Gods grace resembles a flood of water, which not only reaches to believers, but comes upon them like the waves of the sea, to cover all their unrighteousness and drown all their guilt. Their sins sink into its depths like stones in the midst of the ocean, to be remembered against them no more forever. (T. G. Horton.)
For there is no difference.
All involved in the same peril
When the ship is wrecked what difference does it make that some should be drowned far out at sea, and others come nearer land, and there be lost? or even that one is within arms length of the shore when he sinks forever out of sight? What does it avail? They are all lost. This world is a wrecked world; the strongest soul cannot reach the haven of a perfect state of being in his own strength. We are all helpless against the storm of lightning and wind and waves. There is no difference, for all have sinned. (H. Elvet Lewis.)
The right platform
1. The truth laid down here and in Rom_3:23 is of immense moment. You must take your right position if you wish to journey in a right direction. At a great railway junction the main thing is to get on to the right platform for the station you want to reach. So with all who wish to reach heaven. But what is that platform? That of self-condemnation. It is the laying aside of every self-righteous, self-excusing plea, and taking the place of a sinner in Gods sight.
2. The Old Version, There is no difference, scarcely puts the truth so clearly as the New. There is a wide difference between one and another as to the measure of responsibility and the amount of guilt. Great is the difference between an Englishman and an Arab; between a youth yielding for the first time to some subtle temptation and the hoary-headed sinner who has been the means of stumbling to multitudes.
3. But in spite of these differences there is no distinction. There is not one who has kept the law. All have fallen short of the glory of God. At a match in archery many try their skill and some come nearer than others; but the only matter of importance is whether anyone actually hits the eye. If otherwise all alike fail. In the matter before us perfect holiness is the end of Gods law. But who has reached it? No doubt some may come nearer than others, but where is one who has never failed?
4. Own this before God. Do not put in any claim for arrest of judgment. Do not try to lull conscience to sleep by imagining yourself no worse than others. One sin is enough to prove you guilty, how much more thousands?
5. Therefore learn the lesson. Stoop and take the lowest place--willing to be saved on the same footing as a criminal. God be merciful to me a sinner must be your only plea. Then you are in the right direction. Keep on that line and you will reach your journeys end. (G. Everard, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv22–28 22. Even the righteousness … by faith of Jesus…
22. Even the righteousness … by faith of Jesus Christ. The Gospel, wherein we are “justified by faith, and have peace with God through Jesus Christ.” All were guilty under the law, but the law and prophets pointed to forgiveness in Christ. Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v27 Rom_3:27.—Where is then the glorying? Such is the most…
CRITICAL NOTES
Rom_3:27.—Where is then the glorying? Such is the most literal and most correct rendering of the clause. Almost tantamount to the expression, Where is then their glorying?
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Rom_3:30-31.—The gospel establishes the law, because it is the most sublime manifestation of the holiness and strictness of God. Sin never appears more fearful than at Golgotha, where, on account of it, “God spared not His own Son” (Olshausen).
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_3:27-31
The triumphant conclusion.—St. Paul concludes the chapter with a triumphant assertion of the principles he has been establishing. He has reached a point in the course of his reasoning where it is necessary to summarise and impress upon the minds of his readers the main questions at issue. In doing this he seems to place before us a general unity.
I. One God.—The monotheistic idea was peculiar to the Jew in the early world. He stood alone as the worshipper of the one living and true God. It was not therefore a new doctrine which Paul proclaimed—it was an old doctrine with a new application. The Jew seemed to believe in a Jewish God. One God for the Jew; another God for the Gentile. Paul preaches one God, an all-God, a universal God. If Paul had lived in these days, would the mention of one God have started him on a line of defence against atheism? However, he did not, but appears to take the existence of God as an axiomatic truth, a self-evident proposition. He does not argue, but makes assertions and quotations from heathen poets when speaking to the men of Athens. With Paul and the men of those days to doubt the existence of God is synonymous with doubting their own existence. One God for all, and yet the unit not lost in the whole number, the atom not absorbed in the wide ocean of being.
II. One divine law.—One God, one mind. In the Trinity there is a blessed unity, one glorious personality, one mighty intellect, which is light, which has neither variableness nor shadow of turning, which knows neither the eclipse of uncertainty nor the obscuration of passing from one phase of truth to another, or from old positions which have to be abandoned to new positions which in course of advancing revelations may also have to be resigned. One God, one mind, one law. Superior to all laws is the law of faith. Our scientists may ignore it as having no power in the material realm. The thought world is higher than the material world. Moral forces are mighty. The law of faith reaches further than is dreamt of in our materialistic philosophies. One law for Jew and Gentile, one law of faith stretching out through all dispensations.
III. One method of justification.—One method for the Justifier, and one method for the justified. God justifies freely by His grace all those who believe in Jesus. The man is justified by faith, receives the position and the blessing of justification by faith. Whether by or through, it is of faith, not the deeds of the law. The man by sinfulness has placed himself outside the law. Justification rises to a higher plane. The law condemns. Grace justifies. The works of the law perplex the true heart that is seeking the true good. The act of faith in the propitiatory offering of Jesus removes trouble from the soul, and peace reigns in the soul kingdom, and all its powers move to harmonious measures.
IV. One attitude of mind.—Boasting is excluded, and the attitude is one of humble thankfulness. There is one attitude for the circumcised and the uncircumcised, for the educated and the uneducated, for those who have been good from their birth and for those who have never been brought up, scarcely dragged up, in any moral school. The complacent, self-satisfied mind of some does not appear to say that from them boasting is excluded. If boasting were excluded, would there be so much patronage? Some conduct themselves as if they were lords over God’s heritage, and even over God Himself.
V. One sublime plan of life.—To establish the honour and dignity and supremacy of the law of love, which will prompt to good works. The law of faith generates the law of love. He that keeps the law of love keeps all laws. He is raised above law because it has no power to condemn. Law is not a dread, but a delight. Law is not a hard taskmaster, but a gracious guide. Law is not an executioner, but an invigorating rule of action. The moralist has to spell his way through difficult lessons while the schoolmaster holds the rod. He who is learned in the law of love finds the schoolmaster, a pleasant companion, who can even beguile the tediousness of the way with merry song.
SUGGESTIVE COMMENTS ON Rom_3:27-31
How faith works.—To the importance of Christ’s death for the remission of sins we teach faith alone to be necessary, whereby it is not our meaning to separate thereby faith from any other quality or duty which God requireth to be matched therewith, but from faith to seclude, in justification, the fellowship of worth through precedent works, as St. Paul doth. Nor doth any faith justify but that therewith there is joined both hope and love; yet justified we are by faith alone, because there is no man whose works, in whole or in particular, can make him righteous in God’s sight. As St. Paul doth dispute for faith without works, so St. James is urgent for works with faith. To be justified, so far as remission of sins, it sufficeth to believe what another hath wrought for us. But whosoever will see God face to face, let him show his faith by his works; for in this sense Abraham was justified—that is to say, his life was sanctified.—Hooker.
Faith doth not shut out repentance, love, and the fear of God, to be joined with faith in any man that is justified; but it shutteth them out from the office of justifying.—Homily on Salvation.
The word “faith “is used to signify the theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord Jesus Christ as the only begotten Son of God, and alone Saviour of the world, casting ourselves wholly upon the mercy of God, through His merits, for remission and everlasting salvation. It is that which is commonly called “justifying faith” whereunto are ascribed in Holy Writ many gracious effects, not as to their primary cause, but as to the instrument whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects.—Bishop Sanderson.
Boasting excluded.—The change from condemnation to justification is very great. Must awaken many new feelings in one’s breast—gratitude, hope, joy. One feeling which it will not awaken—pride. It cuts the tap-root of pride. It leaves no room for boasting. For God is everything here, and man is nothing.
I. Boasting is excluded by the knowledge of the condition of the persons justified.—All who are saved have sinned (Rom_3:23). Some flagrantly. All more than enough to bring condemnation. Certainly failed to keep the commandment, “Thou shalt love the Lord with all thy heart.” All have sinned to such a degree as that they come short of the glory of God. Cannot secure His approbation, for He will not be satisfied with obedience less than perfect. Some come further short than others. A plank needed to bridge over a chasm. One two feet short, another six inches. The larger one as useless as the shorter for the purpose. The best of men cannot cross the gulf which separates a sinner from the righteous God.
II. Boasting excluded because all are justified freely.—“Justified” means “pronounced righteous.” “Justified” in Rom_3:20 opposed to “pronounced guilty” in Rom_3:19. Justification the act of a judge. When God justifies, He sits in judgment and pronounces a verdict. Every sinner condemned already. If not justified, the sentence is hanging over him, waiting the expiry of day of grace. Yet God is saying, “Come, and let us reason together,” etc. If we ask Him, He is ready. If we agree to His terms, the sentence is at once removed. Not only pardoned, but accepted. Sentence of death cancelled, and receive a title to the kingdom of heaven. He justifies freely—gratis—in the way of a gift. Thus the case of all met. Bibles are cheap, yet some too poor to buy one. None too poor to receive freely. But boasting goes.
III. Boasting excluded because the moving cause of justification is His own grace.—Finds in Himself the reason. Comes out of the goodness of His own heart. This disposes of all pretexts for delay, for God not more gracious to-day than He will be to-morrow. But it takes away all ground for boasting.
IV. Boasting excluded in view of the means by which grace operates: viz., the propitiatory redemption in Christ Jesus.—Justification is part, not all, of the redemptive work of the Lord Jesus Christ. No justification without the payment of His life as the ransom. It is the result of an obedience already given, and to which we can add nothing. This ought to remove the thought that God may be unwilling to justify. If any unwillingness on His part, it would have manifested itself before His Son humbled to death. He cannot be unwilling to see the results produced for which He gave up His Son. This gives another knockdown blow to boasting.
V. Boasting excluded when we know the way in which we receive an interest in that redemption: viz., by simply believing God’s word.—Through faith the propitiatory offering is ours. An Israelite brought a lamb for sacrifice, believing that through its blood being shed his sin would be forgiven. God says, Look at My Lamb as offered for you, and believe that His blood cleanses from all sins. God justifies the man who trusts in Jesus (Rom_3:26). All that is Christ’s becomes ours; His obedience, His sacrifice, is as efficacious as if we had obeyed and suffered. There is no more condemnation. Our trial is just, and we cannot be condemned until He is condemned. The reason of this may not be clear to us. The way of works seems perfectly intelligible. The law of works we can fully understand. But there is a law of faith also, which is as manifestly from God as is the law of works for the sinless. And by it sinners are justified freely. It is a glorious salvation, for which there ought to be much praise to God, but no boasting as regards ourselves.—G. Wallace, D.D.
Many of the fathers were accustomed to use the expression “by faith only” when discoursing on justification. For example, Ambrosiaster, in commenting on Rom_4:5, uses the expression twice over. Such were some of the pleas that were put in, and appropriately and powerfully urged, in defence of Luther. Bengel stands true to the German Megalander, and fell on an ingenious method of vindicating the “only.” He applies arithmetic to the case. Two things only are referred to:
Faith and works
2
Works are excluded
1
Faith remains alone
1
One being subtracted from two, there remains but one. “It is,” says Bengel, “an arithmetical demonstration.” Tholuck says that Erasmus remarks, “Vox SOLA, tot clamoribus lapidata hoc seculo in Luthero, reverenter in patribus auditor”—“The word ‘alone,’ which has been received with such a shower of stones when uttered in our times by Luther, is yet reverently listened to when spoken by the fathers.” Hodge repeats the quotation and the reference. We do not know where Tholuck picked it up. But while the observation seems to bespeak, by its peculiar felicity and piquancy, an Erasmian origin, it is certainly not to be found in that great respository of felicities, and wisdom, and wit, and semi-garrulities—the Liber Concionandi. Now his doctrine of justification by faith in the propitiation of Christ not only meets the wants of men in the direction of pardon for the past—it also meets their wants in the direction of purity for the future. It involves provision for the establishment of the moral influence of moral law. Into whatever soul it finds an entrance, in that soul it raises up, as from the dust, the prostrate law, and makes it stand. It sets-up that which was up-set by sin. It establishes, in the sphere of the soul’s inner and outer activities, an ethical influence, which is really, when we let down our line into the depths of the subject, nothing more, nor less, nor else than the native moral influence of the moral law. There is a point of unity whence both propitiation and legislation respectively start, and whither they return.—Dr. Morrison.
“Do we then make void the law through faith? God forbid: yea, we establish the law.”
I. Justification by faith without the works of the law is distinctly proclaimed in the former part of this chapter.—
1. This is a wholesome doetrine, and very full of comfort (Art. XI.): full of comfort to the believer in Christ, wholesome in its influence on the believer’s own life.
2. This great gospel truth has been opposed by the enemy of man, for it upsets his kingdom; rejected by man’s pride, for it destroys his self-righteousness (Rom_10:3); perverted by man’s licentiousness, and made even a minister of sin (Gal_2:17; Jud_1:4).
3. If this doctrine did make void the law, it would not be of God; for God’s law must stand and be magnified. Christ came not to destroy the law, but to fulfil it (Mat_5:17).
4. This doctrine establishes the law.
(1) The law is established, confirmed, honoured, when it is perfectly obeyed.
(2) The law is established, confirmed, honoured, when the transgression of it is visited with God’s just condemnation.
II. The law is thus established in Jesus Christ.—The believer in Jesus rests on Him as his surety, his substitute, who has perfectly obeyed the law and obtained a perfect righteousness for him, who has paid the penalty of the broken law for him by His death. How wonderfully has the law of God been magnified and honoured in the life and death of Jesus!
1. Thus the believer in Jesus has an, answer
(1) for the accuser who takes up the law against him;
(2) for his own conscience, which speaks with the voice of the law. There is no condemnation to them that are in Christ Jesus (Rom_8:1).
2. Thus again he has confidence and boldness towards God. God is not only merciful, but faithful and just to forgive. What an encouragement to believers! All God’s perfections are on their side.
3. Perversions and excuses. However good and true this doctrine is, it is not liked by men until they are taught by the Holy Spirit. Men naturally want to be saved by their own goodness, their own righteousness. Hence
(1) attempts are made to bring down God’s law to the level of man’s sinful nature;
(2) outward observances are rested on and made much of;
(3) resolutions and endeavours put for true obedience.
III. The law is also established in the believer’s heart and life.—The law of God reaches to the thoughts of the heart, and requires a loving obedience. The believer in Christ is led by the Holy Spirit of God, given to him, abiding in him. The love of God is shed abroad in his heart. He loves God’s law. He is enabled to obey it by the power of the Spirit dwelling in him. True, his obedience is not perfect. He may at times “be sore let and hindered in the Christian race.” But he desires and aims at nothing short of perfect obedience. He consciously walks after the Spirit, and not according to his own natural, selfish, sinful desires. Hence St. Paul declares that the very purpose of our justification by faith is that the righteousness of the law may be fulfilled in us (Rom_8:4). And St. James reminds us that a faith without works is dead, and that a believer’s life must testify before men the reality of his faith in Christ and the righteousness which that faith receives. Let us never forget
(1) that by grace we have been saved through faith;
(2) and that we are created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Eph_2:8-10).—Dr. Jacob.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv22–28 22. “The righteousness of God through faith of Jesus…
22. “The righteousness of God through faith of Jesus Christ unto all who believe, for there is no difference.” In justification, we have faith in Christ; in sanctification, we have the faith of Jesus Christ, who never had the faith of pardon, as He never had any sins to be pardoned, but He always had the faith of purity, i. e., such faith in God as all the angels and redeemed spirits in heaven and earth enjoy, i. e., identical in quality though not in quantity. We find here there is actually no difference in all the world, the church member and the heathen standing on the same broad plain of universal condemnation till saved by personal application to Christ. In the preceding exegesis, we see that he is not a Christian who is one outwardly, neither is baptism that which is outward on the flesh; but he is a Christian who is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. Hence you see plainly the utter insignificance of all ceremonial professions without the spiritual experience; while the latter is just as valid in the sight of God without the visible ordinances as with them. The true salvation is a pure spirituality in toto. Hence there is no difference between the professor and the non-professor, the whole problem being settled on the question of possession. You can profess much and have nothing. You can have an uttermost salvation without the attestations of ecclesiastical ceremonies. Paul utterly and eternally sweeps dead ritualism from the field.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv22–23
Romans
WORLD-WIDE SIN AND WORLD-WIDE REDEMPTION
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NO DIFFERENCE
Rom 3:22.
The things in which all men are alike are far more important than those in which they differ. The diversities are superficial, the identities are deep as life. Physical processes and wants are the same for everybody. All men, be they kings or beggars, civilised or savage, rich or poor, wise or foolish, cultured or illiterate, breathe the same breath, hunger and thirst, eat and drink, sleep, are smitten by the same diseases, and die at last the same death. We have all of us one human heart. Tears and grief, gladness and smiles, move us all. Hope, fear, love, play the same music upon all heart-strings. The same great law of duty over-arches every man, and the same heaven of God bends above him.
Religion has to do with the deep-seated identities and not with the superficial differences. And though there have been many aristocratic religions in the world, it is the great glory of Christianity that it goes straight to the central similarities, and brushes aside, as of altogether secondary importance, all the subordinate diversities, grappling with the great facts which are common to humanity, and with the large hopes which all may inherit.
Paul here, in his grand way, triumphs and rises above all these small differences between man and man, more pure or less pure, Jew or Gentile, wise or foolish, and avers that, in regard of the deepest and most important things, ‘there is no difference,’ and so his Gospel is a Gospel for the world, because it deals with all men on the same level. Now I wish to work out this great glory and characteristic of the Gospel system in a few remarks, and to point out to you the more important of these things in which all men, be they what or who they may, stand in one category and have identical experiences and interests.
I. First, there is no difference in the fact of sin.
Now let us understand that the Gospel does not assert that there is no difference in the degrees of sin. Christianity does not teach, howsoever some of its apostles may seem to have taught, or unconsciously lent themselves to representations which imply the view that there was no difference between a man who ‘did by nature the things contained in the law,’ as Paul says, and the man who set himself to violate law. There is no such monstrous teaching in the New Testament as that all blacks are the same shade, all sin of the same gravity, no such teaching as that a man that tries according to his light to do what is right stands on exactly the same level as the man who flouts all such obligations, and has driven the chariots of his lusts and passions through every law that may stand in his way.
But even whilst we have to insist upon that, that the teaching of my text is not of an absolute identity of criminality, but only an universal participation in criminality, do not let us forget that, if you take the two extremes, and suppose it possible that there were a best man in all the world, and a worst man in all the world, the difference between these two is not perhaps so great as at first sight it looks. For we have to remember that motives make actions, and that you cannot judge of these by considering those, that ‘as a man thinketh in his heart,’ and not as a man does with his hands, ‘so is he.’ We have to remember, also, that there may be lives, sedulously and immaculately respectable and pure, which are white rather with the unwholesome leprosy of disease than with the wholesome purity of health.
In Queen Elizabeth’s time, the way in which they cleaned the hall of a castle, the floor of which might be covered with remnants of food and all manner of abominations, was to strew another layer of rushes over the top of the filth, and then they thought themselves quite neat and respectable. And that is what a great many of you do, cover the filth well up with a sweet smelling layer of conventional proprieties, and think yourselves clean, and the pinks of perfection. God forbid that I should say one word that would seem to cast any kind of slur upon the effort that any man makes to do what he knows to be right, but this I proclaim, or rather my text proclaims for me, that, giving full weight and value to all that, and admitting the existence of variations in degree, the identity is deeper than the diversity; and there is ‘not a just man upon earth that doeth good and sinneth not.’
Oh, dear friends! it is not a question of degree, but of direction; not how far the ship has gone on her voyage, but how she heads. Good and evil are the same in essence, whatever be their intensity and whatever be their magnitude. Arsenic is arsenic, whether you have a ton of it or a grain; and a very small dose will be enough to poison. The Gospel starts with the assertion that there is no difference in the fact of sin. The assertion is abundantly confirmed. Does not conscience assent? We all admit ‘faults,’ do we not? We all acknowledge ‘imperfections.’ It is that little word ‘sin’ which seems to bring in another order of considerations, and to command the assent of conscience less readily. But sin is nothing except fault considered in reference to God’s law. Bring the notion of God into the life, and ‘faults’ and ‘slips’ and ‘weaknesses,’ and all the other names by which we try to smooth down the ugliness of the ugly thing, start up at once into their tone, magnitude, and importance, and stand avowed as sins.
Well now, if there be, therefore, this universal consciousness of imperfection, and if that consciousness of imperfection has only need to be brought into contact with God, as it were, to flame thus, let me remind you, too, that this fact of universal sinfulness puts us all in one class, no matter what may be the superficial difference. Shakespeare and the Australian savage, the biggest brain and the smallest, the loftiest and the lowest of us, the purest and the foulest of us, we all come into the same order. It is a question of classification. ‘The Scripture hath concluded all under sin,’ that is to say, has shut all men up as in a prison. You remember in the French Revolution, all manner of people were huddled indiscriminately into the same dungeon of the Paris prisons. You would find a princess and some daughter of shame from the gutters; a boor from the country and a landlord, a count, a marquis, a savant, a philosopher and an illiterate workman, all together in the dungeons. They kept up the distinctions of society and of class with a ghastly mockery, even to the very moment when the tumbrils came for them. And so here are we all, in some sense inclosed within the solemn cells of this great prison-house, and whether we be wise or foolish, we are prisoners, whether we have titles or not, we are prisoners. You may be a student, but you are a sinner: you may be a rich Manchester merchant, but you are a sinner; you may be a man of rank, but you are a sinner. Naaman went to Elisha and was very much offended because Elisha treated him as a leper who happened to be a nobleman. He wanted to be treated as a nobleman who happened to be a leper. And that is the way with a great many of us; we do not like to be driven into one class with all the crowd of evildoers. But, my friend, ‘there is no difference.’ ‘All have sinned and come short of the glory of God.’
II. Again, there is no difference in the fact of God’s love to us.
God does not love men because of what they are, therefore He does not cease to love them because of what they are. His love to the sons of men is not drawn out by their goodness, their morality, their obedience, but it wells up from the depths of His own heart, because ‘it is His nature and property,’ and if I may so say, He cannot help loving. You do not need to pump up that great affection by any machinery of obedience and of merits; it rises like the water in an Artesian well, of its own impulse, with ebullient power from the central heat, and spreads its great streams everywhere. And therefore, though our sin may awfully disturb our relations with God, and may hurt and harm us in a hundred ways, there is one thing it cannot do, it cannot stop Him from loving us. It cannot dam back His great love, which flows out for ever towards all His creatures, and laves them all in its gentle, strong flood, from which nothing can draw them away. ‘In Him we live, and move, and have our being,’ and to live in Him, whatever else it may mean-and it means a great deal more-is most certainly to live in His love. A man can as soon pass out of the atmosphere in which he breathes as he can pass out of the love of God. We can no more travel beyond that great over-arching firmament of everlasting love which spans all the universe than a star set in the blue heavens can transcend the liquid arch and get beyond its range. ‘There is no difference’ in the fact that all men, unthankful and evil as they are, are grasped and held in the love of God.
But there is a difference. Sin cannot dam God’s love back, but sin has a terrible power in reference to the love of God. Two things it can do. It can make us incapable of receiving the highest blessings of that love. There are many mercies which God pours ‘upon the unthankful and the evil.’ These are His least gifts; His highest and best cannot be given to the unthankful and the evil. They would if they could, but they cannot, because they cannot be received by them. You can shut the shutters against the light; you can close the vase against the stream. You cannot prevent its shining, you cannot prevent its flowing, but you can prevent yourself from receiving its loftiest and best blessings.
And another awful power that my sin has in reference to God’s love is, that it can modify the form which God’s love takes in its dealings with me. We may force Him to do ‘His work,’ ‘His strange work,’ as Isaiah calls it, and to punish when He would fain only succour and comfort and bless. Just as a fog in the sky does not touch the sun, but turns it to our eyes into a fiery ball, red and lurid, so the mist of my sin coming between me and God, may, to my apprehension and to my capacity of reception, solemnly make different that great love of His. But yet there is no difference in the fact of God’s love to us.
III. Thirdly, there is no difference in the purpose and power of Christ’s Cross for us all.
‘He died for all.’ The area over which the purpose and the power of Christ’s death extend is precisely conterminous with the area over which the power of sin extends. It cannot be-blessed be God!-that the raven Sin shall fly further than the dove with the olive branch in its mouth. It cannot be that the disease shall go wider than the cure. And so, dear friends, I have to come to you now with this message. No matter what a man is, how far he has gone, how sinful he has been, how long he has stayed away from the sweetness and grace of that great sacrifice on the Cross, that death was for him. The power of Christ’s sacrifice makes possible the forgiveness of all the sins of all the world, past, present, and to come. The worth of that sacrifice, which was made by the willing surrender of the Incarnate Son of God to the death of the Cross, is sufficient for the ransom price of all the sins of all men.
Nor is it only the power of the Cross which is all embracing, but its purpose also. In the very hour of Christ’s death, there stood, clear and distinct, before His divine omniscience, each man, woman, and child of the race. And for them all, grasping them all in the tenderness of His sympathy and in the clearness of His knowledge, in the design of His sufferings for them all, He died, so that every human being may lay his hand on the head of the sacrifice, and know ‘his guilt was there,’ and may say, with as triumphant and appropriating faith as Paul did, ‘He loved me,’ and in that hour of agony and love ‘gave Himself for me.’
To go back to a metaphor already employed, the prisoners are gathered together in the prison, not that they may be slain, but ‘God hath included them all,’ shut them all up, ‘that He might have mercy upon all.’ And so, as it was in the days of Christ’s life upon earth, so is it now, and so will it be for ever. All the crowd may come to Him, and whosoever comes ‘is made whole of whatsoever disease he had.’ There are no incurables nor outcasts. ‘There is no difference.’
IV. Lastly, there is no difference in the way which we must take for salvation.
The only thing that unites men to Jesus Christ is faith. You must trust Him, you must trust the power of His sacrifice, you must trust the might of His living love. You must trust Him with a trust which is self-distrust. You must trust Him out and out. The people with whom Paul is fighting, in this chapter, were quite willing to admit that faith was the thing that made Christians, but they wanted to tack on something besides. They wanted to tack on the rites of Judaism and obedience to the moral law. And ever since men have been going on in that erroneous rut. Sometimes it has been that people have sought to add a little of their own morality; sometimes to add ceremonies and sacraments. Sometimes it has been one thing and sometimes it has been another; but there are not two ways to the Cross of Christ, and to the salvation which He gives. There is only one road, and all sorts of men have to come by it. You cannot lean half upon Christ and half upon yourselves, like the timid cripple that is not quite sure of the support of the friendly arm. You cannot eke out the robe with which He will clothe you with a little bit of stuff of your own weaving. It is an insult to a host to offer to pay for entertainment. The Gospel feast that Christ provides is not a social meal to which every guest brings a dish. Our part is simple reception, we have to bring empty hands if we would receive the blessing.
We must put away superficial differences. The Gospel is for the world, therefore the act by which we receive it must be one which all men can perform, not one which only some can do. Not wisdom, nor righteousness, but faith joins us to Christ. And, therefore, people who fancy themselves wise or righteous are offended that ‘special terms’ are not made with them. They would prefer to have a private portion for themselves. It grates against the pride of the aristocratic class, whether it be aristocratic by culture-and that is the most aristocratic of all-or by position, or anything else-it grates against their pride to be told: ‘You have to go in by that same door that the beggar is going in at’; and ‘there is no difference.’ Therefore, the very width of the doorway, that is wide enough for all the world, gets to be thought narrowness, and becomes a hindrance to our entering. As Naaman’s servant put a common-sense question to him, so may I to you. ‘If the prophet had bid thee do some great thing, wouldest thou not have done it?’ Ay! that you would! ‘How much more when He says “Wash and be clean!”‘ There is only one way of getting dirt off, and that is by water. There is only one way of getting sin off, and that is by the blood of Jesus Christ. There is only one way of having that blood applied to your heart, and that is trusting Him. ‘The common salvation’ becomes ours when we exercise ‘the common faith.’ ‘There is no difference’ in our sins. Thank God! ‘there is no difference’ in the fact that He grasps us with His love. There is no difference in the fact that Jesus Christ has died for us all. Let there be no difference in our faith, or there will be a difference, deep as the difference between Heaven and Hell; the difference between them that believe and them that believe not, which will darken and widen into the difference between them that are saved and them that perish.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv22–28 even the righteousness of God through faith in Jesus…
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction ;
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv23, 24, 25, 26, 28 Sin, Summary: The literal meanings of the Heb. and…
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psa 51:1; Luk 15:29, iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psa 51:9; Rom 3:23, missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Eph 2:1, lawlessness, or spiritual anarchy 1Ti 1:9, unbelief, or an insult to the divine veracity Joh 16:9.
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Sin originated with Satan Isa 14:12-14, entered the world through Adam Rom 5:12, was, and is, universal, Christ alone excepted; Rom 3:23; 1Pe 2:22, incurs the penalties of spiritual and physical death; Gen 2:17; Gen 3:19; Eze 18:4; Eze 18:20; Rom 6:23 and has no remedy but in the sacrificial death of Christ; Heb 9:26; Act 4:12 availed of by faith Act 13:38; Act 13:39. Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v27 The great conclusion of the apostle:
The great conclusion of the apostle:
v. 27. Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.
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v. 28. Therefore we conclude that a man is justified by faith, without the deeds of the Law.
v. 29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also;
v. 30. seeing it is one God, which shall justify the circumcision by faith and uncircumcision through faith.
v. 31. Do we, then, make void the Law through faith? God forbid! Yea, we establish the Law.
Here the apostle offers the conclusion of the glorious plan of salvation as he has just unfolded it. Since this is the case, where, then, is the act of glorying? What reason for indulging in boasting have men? All men by nature, not only the Jews, have a proud heart, which delights in boasting every one’s own virtues and deeds. But now boasting is absolutely, once and for all, shut out, it is not admissible. Through what law, by what rule or order, speaking generally? By the rule which requires works? The rule of works is identical with the Law of God. Here, indeed, there would be some chance of glorying, since carnal-minded persons are addicted to self-approbation and self-congratulation on account of an outward, literal fulfillment of the Law’s demands. All boasting is, however, effectually excluded by the rule or norm of faith, by the order of salvation as it is presented in the Gospel and includes faith. The Gospel continually speaks of the necessity of faith, not in the sense of demanding faith, as a meritorious work, but in the sense of an invitation extended to all men to accept the promise of God. Justifying faith can in no way be construed or understood as an act by which the salvation of Jesus is merited, no more than a beggar can be said to earn the slice of bread or the coin for which he has extended his hand. So far as the Gospel, therefore, is concerned, all boasting is excluded, eliminated, for (v. we conclude that a man is justified by faith, without, apart from, the deeds of the Law. That is the conclusion which every true Christian must reach with Paul. Justification, the forensic act of God by which He pronounces a sinner righteous, pure, holy, acceptable before Him, is received by faith, the sinner simply believing the fact of Christ’s redemption and applying it to himself. Works of man, works of the Law, any personal merits are excluded. The ground of our justification is placed entirely outside of ourselves. The contrast, as one commentator remarks, is between what is done by us, whether in a state of nature or in a state of grace, and what Christ has done for us. By faith, and by faith alone, which is altogether and alone a gift of God, do we enter into that relation to God that we are acceptable before Him and become His dear children.
The apostle had purposely and emphatically written: A man is justified; any man, every person, regardless of race or nationality. But he feels that it is necessary to bring out the universality of justification by an express declaration, and thus exclude the idea of a particular grace, of racial or national distinction before God. Or of Jews only is He God? not also of Gentiles? (Are the Jews entitled to any advantage? Have they any prerogative with reference to the content of faith?) Paul answers: Yes, of Gentiles also. And why? Since God is one. From the unity of God, as an axiom, Paul argues the universality of the salvation presented in the Gospel. Consequently He will justify the circumcision on the ground of faith and the uncircumcision by means of faith. All men, Jews and Gentiles, are justified and saved in the same way, namely, by faith. Faith is the means of justification; faith alone is necessary for the appropriation of the righteousness of God, for the righteousness which is valid before God. One God and one Mediator, one salvation and one way of salvation for all mankind, all members of which are in the same condemnation, that is the preaching of Paul, that is the fundamental teaching of Christianity.
In concluding this section, Paul meets a possible objection, one which has ever been made against this central doctrine of Christianity. Do we then make void, annul, put out of commission, the Law? For the present he is satisfied to reject the very idea with a curt: Indeed not, rather we establish, confirm, the Law. Not a single moral obligation is weakened, not a single sanction is disregarded, 1Ti 1:8-9. Just how the new obedience follows out of faith he shows in another part of his epistle. "Faith fulfills all laws; the works do not fulfill a single tittle of the Law. " (Luther.)
Man is and remains culpable before God, even though the falseness of men does not invalidate the truth of God, and though the sins of men redound to God’s glory; and so man is justified without the deeds of the Law, without all boasting and merit, only through grace, through the redemption of Christ, this being the only way of salvation for all men, both Jews and Gentiles.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv23, 25, 27 come short of the glory of God
come short of the glory of God
Here the "glory of God" is a metonym that refers to the image of God and his nature. AT: "have failed to be like God" (See: Metonymy)
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they are freely justified by his grace through the redemption that is in Christ Jesus
Here "justified" refers to being made right with God. You can translate this in an active form. AT: "God makes them right with himself as a free gift, because Christ Jesus sets them free" (See: Assumed Knowledge and Implicit Information and Active or Passive)
they are freely justified
This means that they are justified without having to earn or merit being justified. God freely justifies them. AT: "they are made right with God without earning it"
translationWords
sin
glory
God
just
grace
redeem
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv24–25 3:24 God, in his grace: God makes us right…
3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.