Romans 3:22

Rom_3:22

The righteousness of God which is by the faith of Christ unto all and upon all them that believe.

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.

Romans

WORLD-WIDE SIN AND WORLD-WIDE REDEMPTION

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.

Rom 3:22. Δὲ [even] but) An explanation is here given of the righteousness of God, Rom 3:21.—διὰ πίστεως Ἰησο͂υ κριστο͂υ, by faith of Jesus Christ) by faith in Jesus.—See Gal 2:16, notes.—εἰς, unto) To be connected with the righteousness, Rom 3:21.—εἰς πάντας, unto all) the Jews, who are, as it were, a peculiar vessel.—ἐπὶ πάντας, upon all) the Gentiles, who are as a soil which receives an exceedingly abundant rain of grace, comp. Rom 3:30.—οὐ γάρ ἐστι διαστολή, for there is no difference) Jews and Gentiles are both accused and justified in the same way. The same phrase occurs in ch. Rom 10:12.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_3:22. A righteousness of God, however, (mediated) through faith in Jesus Christ. On δέ, with the repetition of the same idea, to be defined now however more precisely, the δικαιοσύνη Θεοῦ (not merely δικαιοσύνη, as Hofmann insists contrary to the words); comp Rom_9:30. See on Php_2:8.

The genitive Ἰ. Χ. contains the object of faith[816] in accordance with prevailing usage (Mar_11:22; Act_3:16; Gal_2:16; Gal_2:20; Gal_3:22; Eph_3:12; Eph_4:13; Php_3:9; Jam_2:1). The article before διὰ πίστ. was not needed for the simple reason that δικαιοσύνη Θεοῦ is without it. Therefore, and because the point at issue here was not the mode of becoming manifest, but the specific characterising of the righteousness itself that had become manifest, neither διὰ πίστ. (Fritzsche, Tholuck) nor the following εἰς πάντας κ.τ.λ[817] (de Wette, Fritzsche, Tholuck, Winer, Mehring and others) is to be made dependent on ΠΕΦΑΝΈΡΩΤΑΙ.

ΕἸς ΠΆΝΤΑς Κ. ἘΠῚ Π. Τ. ΠΙΣΤ.] scil. ΟὖΣΑ; see Bornemann, a[818] Xen. Symp. 4, 25. The expression is an earnest and significant bringing into prominence of the universal character of this ΔΙΚΑΙΟΣΎΝΗ ΔΙᾺ ΠΊΣΤ. Ἰ. Χ.: which is for all, and upon all who believe. Both prepositions denote the direction of aim, in which the δικαιοσύνη presents itself, though with the special modification that under the ΕἸς lies the notion of destination (not the immanent influx, Reithmayr), under the ἐπί that of extending itself over all. On the peculiar habit, which the Apostle has, of setting forth a relation under several aspects by different prepositional definitions of a single word, see Winer, p. 390 [E. T. 521]; compare generally Kühner, II. 1, p. 475 f. While recent expositors (including Rückert, Reiche, Köllner, de Wette) have often arbitrarily disregarded the distinction in sense between the two prepositions,[819] and have held both merely as a strengthening of the idea all (for all, for all without exception, Koppe), the old interpreters, on the other hand, forced upon the εἰς and ἐπί much that has nothing at all in common with the relation of the prepositions; e.g. that εἰς π. applies to the Jews and ἐπὶ π. to the Gentiles; thus Theodoret, Oecumenius, and many others, who have been followed by Bengel, Böhme and Jatho (and conversely by Matthias, who explains ἐκ and εἰς in Rom_1:17 in the same way).

οὐ γάρ ἐστι διαστ.] Ground assigned for the πάντας τ. πιστ. For there is no distinction made, according to which another way to the δικαιοσύνη Θεοῦ would stand open for a portion of men, perchance for the Jews, and that just for the reason that (Rom_3:23) all have sinned, etc.

[816] This view of the genitive is justly adhered to by most expositors. It is with πίστις as with ἀγάπη, in which the object is likewise expressed as well by the genitive as by εἰς. Nevertheless, Scholten, Rauwenhoff, van Hengel and Berlage (de formulae Paulinae πίστις Ἰ. Χριστοῦ signif., Lugd. B. 1856) have recently taken it to mean the fides, quae auctore Jesu Christo Deo habetur (Berlage). Against this view we may decidedly urge the passages where the genitive with πίστις is a thing or an abstract idea (Php_1:27; 2Th_2:13; Act_3:16; Col_2:12); also the expression πίστις Θεοῦ in Mar_11:22, where the genitive must necessarily be that of the object. Comp. the classical expressions πίστις Θεῶν and the like. See besides Lipsius, Rechtfertigungsl. p. 109 f.; Weiss, bibl. Theol. p. 335.

[817] .τ.λ. καὶ τὰ λοιπά.

[818] d refers to the note of the commentator or editor named on the particular passage.

[819] For in none of the similar passages are the prepositions synonymous. See Rom_3:20, Rom_11:36; Gal_1:1; Eph_4:6; Col_1:16. See also Matthias and Mehring in loc. The latter, following out his connection πεφανέρ., explains: manifested to all men and for all believers. But it is arbitrary to take τοὺς πιστεύοντας as defining only the second πάντας, as Morus and Flatt (see also Morison, p. 229 ff.) have already done. After the emphatic δικαιοσύνη δὲ Θεοῦ διά πίστεως the πιστεύειν is so much the specific and thorough mark of the subjects, that τοὺς πιστεύοντας must define the πάντας in both instances.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 3:22 . δικαιοσύνη δὲ θεοῦ . The δὲ is explicative: “a righteousness of God (see on chap. Rom 1:17 ) [Rom 3:21 ], and that a righteousness of God through faith in Jesus Christ”. In the Epistle to the Hebrews Jesus Christ is undoubtedly set forth as a pattern of faith: ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν , Heb 12:2 . Cf. Heb 2:13 ; but such a thought is irrelevant here. It is the constant teaching of Paul that we are justified (not by sharing Jesus’ faith in God, as some interpreters would take it here, but) by believing in that manifestation and offer of God’s righteousness which are made in the propitiatory death of Jesus. εἰς πάντας καὶ ἐπὶ πάντας : the last three words are omitted by and most edd. If genuine, they add no new idea to εἰς πάντας ; see Winer, p. 521. For διαστολή , cf. Rom 10:12 . The righteousness of God comes to all on the terms of faith, for all alike need it, and can receive it only so.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 22b, 23. “For there is no difference: for all have sinned, and are deprived of the glory of God.”

By denying all difference, the apostle means here that there are not two ways by which men can be justified, the one that of works, the other of faith. The first is closed against all, even the Jews, by the fact of universal condemnation, which has just been demonstrated. The second, therefore, alone remains open. The old Genevan version, Ostervald, and Martin put all Rom 3:23 into Rom 3:22, and thus reckon only thirty verses instead of thirty-one in the chapter. The object of this change was to make Rom 3:23 a simple parenthesis, that the participle being justified might be directly connected with Rom 3:22. But this grammatical connection is certainly incorrect, and we should preserve the reckoning of the verses as it stands in the Greek text.

Vv. 22. The new righteousness, then, being given without any legal work, what is the means by which it is conferred? Rom 3:22 answers: faith in Jesus Christ. Such is the true means opposed to the false. The δέ, now, which the translation cannot render, is explanatory, as Rom 9:30; Gal 2:2; Php 2:8, etc. It takes the place of a scilicet, to wit. Osterv. and Oltram. have well rendered it by: say I: “The righteousness, I say, of God.” Here, again, the absence of the article serves to indicate the category: a righteousness of divine origin, in opposition to the legal dispensation, in which righteousness proceeds from human works.

This righteousness is granted to faith, not assuredly because of any merit inherent in it—for this would be to fall back on works, the very thing which the new dispensation wishes to exclude—but because of the object of faith. Therefore it is that this object is expressly mentioned: Jesus Christ. The omission of the word Jesus by Marcion is perhaps to be explained by the fact that this heretic denied the humanity of Jesus, and attached importance only to His Christship. The omission of this word in the one Mj. B, cannot bring it into suspicion. It has been attempted to make this complement: Jesus Christ, a gen. subjecti: the faith which Jesus Christ Himself had, whether His faith in God (Benecke: His fidelity to God) or His fidelity to us (Lange). The parallel, Rom 1:17, suffices to refute such interpretations. The only possible sense is this: faith in Jesus Christ; comp. Mar 11:22; Gal 2:16; Jas 2:1, etc.

This clause: by faith in Jesus Christ, is the reproduction and development of the first clause: ἐκ πίστεως, by faith, Rom 1:17. The following: for and upon all them that believe, is the development of the second clause in the same verse: εἰς πίστιν, for faith. Faith, indeed, as we have seen, plays a double part in justification. It is the disposition which God accepts, and which He imputes as righteousness; and it is at the same time the instrument whereby every one may appropriate for his own personal advantage this righteousness of faith. The first office is expressed here by the clause: by faith; the second by the clause: for and upon all them that believe.

The words καὶ ἐπὶ πάντας, and upon all them, are wanting in the four Alex., but they are found in the Mjj. of the other two families (except P), and in the ancient Vss. Meyer and Morison justly remark that it would be impossible to account for their interpolation, as there was nothing in the clause: for all them, to demand this explanatory addition. It is easy to understand, on the contrary, how these words were omitted, either through a confusion of the two πάντας by the copyists—the Sinaït., in particular, abounds in such omissions—or because this clause seemed to be a pleonasm after the preceding. It is quite in keeping with Paul’s manner thus to accumulate subordinate clauses to express by a change of prepositions the different aspects of the moral fact which he means to describe. These two aspects in this case are those of general destination (εἰς, for) and personal application (ἐπί, upon): “As to this righteousness, God sends it for thee that thou mayest believe in it; and it will rest on thee from the moment thou believest.” Comp. Php 3:9. Theodoret, Bengel, etc. have thought that the clause: for all them, applied to the Jews, and the clause: upon all them, to the Gentiles. But the very object the apostle has here in view is to efface every other distinction save that of believing. This same reason prevents us also from allowing the explanation of Morison, who, after Wetstein, Flatt, Stuart, puts a comma after εἰς πάντας, for all, that is to say, for all men, absolutely speaking, inasmuch as this righteousness is really universal in destination, and who applies the participle: them that believe, only to the second clause: upon all, inasmuch as real participation in this righteousness is granted to believers only. But in this case the second πάντας, all, should of course have been omitted. Then we shall see in Rom 3:25 that the condition of faith is included from the beginning in the very decree of redemption. Finally, these two clauses: for all them, and upon all them that believe, are plainly the unfolding of the contents of the words εἰς πίστιν, for faith, Rom 1:17; whence it follows that the words who believe belong equally to the two pronouns all.

To pronounce one righteous, God does not then any more ask: Hast thou kept the law? but: Believest thou, thou, whoever thou art? The first clause: for all, contrasts this believer, Jew or Gentile, with the Jews, who alone could attain to the righteousness of the law. The second clause: upon all, contrasts this righteousness as a gift of God fully made, with that of the law of which man himself must be the maker.

These two verses are, as we shall see, the theme which will be developed in the whole following section. But, first, Rom 3:23 sums up the preceding section by restating the ground on which every human being needs the righteousness of faith.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_3:22

Even the righteousness of God. The repetition of the subject from the preceding verse; δέ is therefore not adversative, but is properly rendered even. This righteousness, of which God is the author, and which is available before him, and which is now revealed, is more particularly described as a (δικαιοσύνη (οὐσα) διὰ πίστεως) righteousness which is of faith, i.e. by means of faith, not διὰ πίστιν, on account of faith. Faith is not the ground of our justification; it is not the righteousness which makes us righteous before God, (it is not itself the δικαιοσύνη τοῦ Θεοῦ,) nor is it even represented as the inward principle whence that righteousness proceeds. It is indeed the principle of evangelical obedience, the source of holiness in heart and life; but such obedience or holiness is not our justifying righteousness. Holiness is the consequence and not the cause of our justification, as the apostle proves at length in the subsequent parts of this epistle. This righteousness is through faith, as it is received and appropriated by faith. It is, moreover, not faith in general, not mere confidence in God, not simply a belief in the Scriptures as the word of God, much less a recognition of the truth of the spiritual and invisible, but it is faith of Christ; that is, faith of which Christ is the object. A man may believe what else he may; unless he receives and rests on Christ alone for salvation, receives him as the Son of God, who loved us and gave himself for us, he has not the faith of which the apostle here speaks as the indispensable condition of salvation. This important doctrine is not only clearly but frequently brought into view in the New Testament. What our Lord constantly demanded was not merely religious faith in general, but specifically faith in himself as the Son of God and Savior of the world. It is only faith in Christ, not faith as such, which makes a man a Christian. If ye believe not that I am he, saith our Lord, ye shall die in your sins, Joh_8:24. As many as received him, to them gave he power to become the sons of God, even to them that believe on his name, Joh_1:12. That whosoever believeth in him should not perish, but have eternal life, Joh_3:15, Joh_3:16. Whosoever believeth on him, shall not be confounded, Rom_9:33. How shall they call on him in whom they have not believed, Rom_10:14. Such passages are almost innumerable. So when the object of saving faith is designated, it is said to be not truth in general, but Christ himself. See Rom_3:25 (through faith in his blood), Gal_2:16, Gal_2:20; Gal_3:24; Eph_3:19, etc. The act, therefore, which the sinner is required to perform, in order to be made a partaker of the righteousness of God, is to believe on Christ; that is, to receive him as he is revealed in the gospel as the eternal Son of God, clothed in our nature, loving us and giving himself as a propitiation for our sins. As there is no verb in the text, of which δικαιοσύνη (righteousness) is the nominative, we must either borrow the verb πεφανέρωται from Rom_3:21, the righteousness of God is manifested unto all; or what better suits what follows, supply ἔρχεται, comes (or simply ἐστί, is) unto all and upon all. The καὶ ἐπὶ πάντας; (and upon all) are omitted in the MSS. A. C. 20. 31. 47. 66. 67; in the Coptic and Ethiopic versions; and by several of the Fathers. Griesbach and Lachmann leave them out of the text; most modern critical editions retain them, both on external and internal grounds. This righteousness is εἰς πάντας, extending unto all, καὶ ἐπὶ πάντας, and over all, as covering them or overflowing them. Eine Gnadenfluth, says Olshausen, die an alle herandringt und sogar über alle hinüberströmt. There is no distinction between Jew and Gentile recognized in this method of salvation. The question is not as to whether men are of this or that race, or of one or another rank in life, or in the Church visible or out of it. This righteousness is unto all who believe. Faith is all that is demanded. The reason why the same method of salvation is suited to all men is given in the following clause: For there is no difference among men as to their moral state or relation to God, or as to their need of salvation, or as to what is necessary to that end. What one man needs all require, and what is suited to one is suited to and sufficient for all. The characteristics, therefore, of the plan of salvation presented in this verse are:

1. That the righteousness of God which is revealed in the gospel is to be attained by faith, not by works, not by birth, not by any external rite, not by union with any visible Church, but simply and only by believing on Christ, receiving and resting upon him.

2. That this righteousness is suited to and sufficient for all men; not only for all classes, but for all numerically; so that no one can perish for the want of a righteousness suitable and sufficient, clearly revealed and freely offered.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

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. Text via Bolls.life.

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.

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.

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.

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.

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.

(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.)

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

22. δικαιοσύνη δὲ, the phrase repeated with a qualification (not of law but by faith), introducing the distinctive condition, and so bringing into emphasis the fact that GOD’s righteousness is the true aim which man must set before himself for realisation in his own life, so far as he may.

διὰ πίστεως Ἰ. Χρ. Php 3:9; Gal 2:16. Gen. obj. = faith in Jesus Christ as the manifestation of GOD’s righteousness; see n. on Rom 1:17. Both this and the next phrase (εἰς π. τ. π.) qualify δικαιοσύνη θεοῦ.

εἰς π. τ. π., Rom 1:16, shows that faith is not one condition but the only condition imposed on man.

οὐ γάρ ἐστιν διαστολή. Rom 10:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. δικαιος. δὲ θ.] but that (so δέ in Herod. vii. 8, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ,—and i. 114, ὑπὸ τοῦ σοῦ δούλου, βουκόλου δὲ παιδός: the contrast being between the general mention which has preceded, and the specific distinction now brought in. See Hartung, Partikellehre i. 168 ff.) the righteousness of God (i.e. ‘I mean, the righteousness of God διὰ πίστεως Ἰ. χρ.’) which is (ἡ is not necessary, the art. being often omitted in cases where the ear is reminded of a usage of the cognate verb with a preposition, such as δικαιοῦσθαι διὰ πίστεως. Compare Col 1:4, ἀκούσαντες τὴν πίστιν ὑμ. ἐν χριστῷ Ἰης., and Eph 3:4, δύνασθε νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ (συνιέντες ἐν πάσῃ σοφίᾳ occurs Dan 1:4 Theod.). See Winer, edn. 6, § 20. 2. b) by the faith in Jesus Christ (gen.: see reff.).

εἰς πάντ. [κ. ἐπὶ πάντ.] depends on πεφανέρωται,—(is revealed) unto (‘towards,’ ‘so as to penetrate to’) all [, and upon (‘over,’ so as to be shed down on,’ but in the theological meaning, no real difference of sense from εἰς; this repetition of prepositions to give force is peculiar to Paul, see ver. 30, and Gal 1:1) all] who believe. Probably the repetition of πάντας was suggested by the two kinds of believers, Jew and Gentile, so as to prepare the way for οὐ γάρ ἐστι διαστολή (but still no essential difference in the interpretations of εἰς and ἐπί must be sought).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. δέ turns to the particular aspect of the Divine righteousness which the Apostle here wishes to bring out; it is righteousness apprehended by faith in Christ and embracing the body of believers. The particle thus introduces a nearer definition, but in itself only marks the transition in thought which here (as in ch. 9:30; 1Co 2:6; Gal 2:2; Php 2:8) happens to be from the general to the particular.

πίστεως Ἰησοῦ Χριστοῦ: gen. of object, ‘faith in Jesus Christ.’ This is the hitherto almost universally accepted view, which has however been recently challenged in a very carefully worked out argument by Prof. Haussleiter of Greifswald (Der Glaube Jesu Christi u. der christliche Glaube, Leipzig, 1891).

Dr. Haussleiter contends that the gen. is subjective not objective, that like the ‘faith of Abraham’ in ch. 4:16, it denotes the faith (in God) which Christ Himself maintained even through the ordeal of the Crucifixion, that this faith is here put forward as the central feature of the Atonement, and that it is to be grasped or appropriated by the Christian in a similar manner to that in which he reproduces the faith of Abraham. If this view held good, a number of other passages (notably 1:17) would be affected by it. But, although ably carried out, the interpretation of some of these passages seems to us forced; the theory brings together things, like the πίστις Ἰησοῦ Χριστοῦ here with the πίστις Θεοῦ in 3:3, which are really disparate; and it has so far, we believe, met with no acceptance.

Ἰησοῦ Χριστοῦ. B, and apparently Marcion as quoted by Tertullian, drop Ἰησοῦ (so too WH. marg.); A reads ἐν Χριστῷ Ἰησοῦ.

καὶ ἐπὶ πάντας om. א* A B C, 47. 67**, Boh. Aeth. Arm., Clem.-Alex. Orig. Did. Cyr.-Alex. Aug.: ins. D E F G K L &c. ἐπὶ πάντας alone is found in Jo. Damasc. Vulg. codd., so that εἰς πάντας καὶ ἐπὶ πάντας would seem to be a conflation, or combination of two readings originally alternatives. If it were the true reading εἰς would express ‘destination for’ all believers, ἐπί ‘extension to’ them.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Faith of Jesus Christ. A common form for "faith in Christ."

Difference [διαστολη] . Only by Paul here, Rom 10:12; 1Co 14:7. Better, as Rev., distinction.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.