Exegetical and Hermeneutical Commentary of Romans 3:22
Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
22. 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 Gods 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 Gods justice, or Gods 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. Adams 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 sinners 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 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 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. by faith ofthat is, “in”
Jesus Christ unto all andupon all them that believethat is, perhaps, brought nigh “untoall” men the Gospel, and actually “upon all”believing men, as theirs in possession [LUTHERand others]; but most interpreters understand both statements”of believers as only a more emphatic way of saying that allbelievers, without distinction or exception, are put in possession ofthis gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even the righteousness of God, which is by faith of Jesus Christ,…. A further account is given of this righteousness: why it is called “the righteousness of God”, and in what sense revealed and manifested, [See comments on Ro 1:17]; Here it is said to be “by faith of Jesus Christ”; not by that faith which Christ himself had as man, but by that faith, of which he the author and object: the Alexandrian copy reads, “by faith in Jesus Christ”; and not by that as the cause of justification; for faith is neither the efficient, nor the moving, nor meritorious cause of it; no, nor the instrumental cause of it on the part of God or Christ: nor is faith the matter of a justifying righteousness; for faith is a part of sanctification, is itself imperfect, is a man’s own, as it is implanted in him, and exercised by him; is here and elsewhere distinguished from righteousness; something else, and not that, as the obedience and blood of Christ, are said to be what men are made righteous and justified by: but faith is a means of apprehending and receiving righteousness; it views the excellency of Christ’s righteousness; it owns the sufficiency of it; the soul by it renounces its own righteousness, submits to Christ’s, rejoices in it, and gives him the glory of it: now this is by, or through faith,
unto all, and upon all: not all men, for all have not faith, nor are all justified and saved: but
all that believe; which must be understood, not of believing any thing, nor of any sort of believing; but of such, who truly and with the heart believe in Christ for salvation; and who are here opposed to the wise philosophers among the Gentiles, had to all self-righteous persons among the Jews. Though this character does not design any cause or condition of justification, but is only descriptive of the persons, who are declaratively interested in a justifying righteousness, which is said to be “unto”, and “upon them”; that is, it is appointed, provided, and wrought out for them, and directed and applied unto them, and put upon them as a garment, and that upon all of them:
for there is no difference; of nation, age, or sex, or of state and condition; no respect is had to persons or works; nor is there any difference with respect to weak or strong believers; the righteousness is equally applied to one as to another, and one is as much justified by it in the sight of God as another.
Fuente: John Gill’s Exposition of the Entire Bible
Even (). Not adversative here. It defines here.
Through faith in Jesus Christ ( [] ). Intermediate agency () is faith and objective genitive, “in Jesus Christ,” not subjective “of Jesus Christ,” in spite of Haussleiter’s contention for that idea. The objective nature of faith in Christ is shown in Ga 2:16 by the addition (we believed in Christ), by (of your faith in Christ) in Col 2:5, by (in faith that in Christ Jesus) in 1Ti 3:13, as well as here by the added words “unto all them that believe” ( ) in Jesus, Paul means.
Distinction (). See on 1Co 14:7 for the difference of sounds in musical instruments. Also in Ro 10:12. The Jew was first in privilege as in penalty (2:9f.), but justification or setting right with God is offered to both on the same terms.
Fuente: Robertson’s Word Pictures in the New Testament
Faith of Jesus Christ. A common form for “faith in Christ.”
Difference [] . Only by Paul here, Rom 10:12; 1Co 14:7. Better, as Rev., distinction.
Fuente: Vincent’s Word Studies in the New Testament
1) “Even the righteousness of God,” (dikaiosune de theou) “Even righteousness of God,” imputed or accounted to the ledger-need of every sinner who accepts or receives Jesus Christ by faith, Rom 4:5-6.
2) “Which is by faith of Jesus Christ,” (dia pisteos desou Christou) “Through faith of (in) Jesus Christ,” One believes (eis) into this righteousness, Rom 10:10. One is never said to be baptized into God’s righteousness. The gift of faith the sinner places in Christ brings God’s righteousness to him, Eph 2:8-9; Joh 1:11; Joh 12:1
3) “Unto all and upon all them that believe,” (eis pantas tous pisteuontos) “Unto all those believing,” or who believe; This offer of the righteousness of God by faith in Jesus Christ is extended to and resting upon every responsible person to receive or reject it, Joh 1:11-12.
4) “For there is no difference,” (ou gar estin diastole) “For no difference exists;” There is no distinction between men, as regards the need of God’s righteousness imputed to them all to lift their sin-quarantine from entering heaven, Rev 21:27. Just as all need all are offered His righteousness, through faith in Christ, 2Co 5:21; Rom 10:3-4; Rom 10:12.
Fuente: Garner-Howes Baptist Commentary
22. Even the righteousness of God, etc. (115) He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, ( autorem , the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.
When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. (116) Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.
Unto all and upon all, (117) etc. For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews.
(115) The words which follow, διὰ πίστεως Ιησοῦ Χριστοῦ “by or through the faith of Jesus Christ,” mean not the faith which is his, but the faith of which he is the object. They ought to be rendered “through faith in Jesus Christ.” The genitive case has often this meaning : “Εχετε πίστιν Θεοῦ — Have faith in (of) God,” Mar 11:22; “Εν πίστει ζῶ τὟ τοῦ υἱοῦ τοῦ Θεοῦ — I live by the faith of the Son of God;” [Gal 2:20;] it should be in our language, “I live by faith in the Son of God.” This genitive case of the object is an Hebraism, and is of frequent occurrence. — Ed.
(116) The original is this, “ Ut ergo justificemur, causa efficiens est misericordia Dei, Christus materia, verbum cum fide instrumentum — When therefore we are justified, the efficient cause is God’s mercy, Christ is the material, the word with faith is the instrument.” — Ed.
(117) Εἰς πάντας και ἐπι πάντας. He makes a similar difference in his expressions in Rom 3:30. This righteousness, as some say, came to the Jews, as it had been promised to them, and upon the Gentiles, as a gift with which they were not acquainted, and it was conferred on them. But the possession was equal and belonged to all who believed, and to none else, whether Jews or Gentiles.
[ Stuart ] connects these words with “manifested,” or revealed, in Rom 3:21. It is manifested to all, and manifested for all; that is, for the real benefit of all who believe; in other words, it is offered to all, but becomes of real advantage only to those who believe. But the simpler mode is to consider the words, which is, as in our version, to be understood. ‘Ερχομένη is the word which [ Luther ] adopts. — Ed.
Fuente: Calvin’s Complete Commentary
(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 Christi.e., by faith which has Christ for its object, faith in Christ. Faith in St. Pauls 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Even the righteousness of God through faith in Jesus Christ unto all them who believe, for there is no distinction,’
And this righteousness of God is through faith in Jesus Christ to all who believe. The reason for adding ‘to all who believe’ is in order to include the Gentiles. ‘Faith in Jesus the Messiah’ may well otherwise have been seen as exclusive to the Jews. But here it is made clear that it is for all. And this is so, whether they be Jew or Gentile, slave or free, male or female. For all have the same need, and there is no distinction between them. (This is assuming that ‘there is no distinction’ applies to the word ‘all’).
Some, however, argue that the two references to faith make one of them redundant and therefore see the verse as signifying that the righteousness of God is ‘through the faithfulness of Jesus Christ’ and is given to all who believe. The theology of that is perfectly acceptable and in accordance with Rom 5:19. The main problem with that view is that it gives a meaning to pistis which is different from all the other uses of it in the passage, and is different from Paul’s overall usage. It would therefore require compelling reasons for it to be acceptable, and there are none.
Some see ‘for there is no distinction’ as meaning that there is no distinction between the way that we are condemned (by being declared as having sinned and come short of the glory of God) and the way that we are justified (by being declared righteous). In both cases it is a judicial verdict. And that is undoubtedly true. But in context the most suitable antecedent is undoubtedly ‘all’
Fuente: Commentary Series on the Bible by Peter Pett
Rom 3:22 . A righteousness of God, however , (mediated) through faith in Jesus Christ . On , with the repetition of the same idea, to be defined now however more precisely, the (not merely , as Hofmann insists contrary to the words); comp Rom 9:30 . See on Phi 2:8 .
The genitive . . 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 ; Phi 3:9 ; Jas 2:1 ). The article before . was not needed for the simple reason that 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 . (Fritzsche, Tholuck) nor the following . . [817] (de Wette, Fritzsche, Tholuck, Winer, Mehring and others) is to be made dependent on .
. . . . ] scil. ; see Bornemann, a [818] Xen. Symp. 4, 25. The expression is an earnest and significant bringing into prominence of the universal character of this . . . : which is for all, and upon all who believe . Both prepositions denote the direction of aim, in which the presents itself, though with the special modification that under the lies the notion of destination (not “the immanent influx,” Reithmayr), under the 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 Khner, II. 1, p. 475 f. While recent expositors (including Rckert, Reiche, Kllner, 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 and much that has nothing at all in common with the relation of the prepositions; e.g. that . applies to the Jews and . to the Gentiles; ‘thus Theodoret, Oecumenius, and many others, who have been followed by Bengel, Bhme and Jatho (and conversely by Matthias, who explains and in Rom 1:17 in the same way).
.] Ground assigned for the . . “For there is no distinction made, according to which another way to the 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 as with , in which the object is likewise expressed as well by the genitive as by . Nevertheless, Scholten, Rauwenhoff, van Hengel and Berlage ( de formulae Paulinae . 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 is a thing or an abstract idea ( Php 1:27 ; 2Th 2:13 ; Act 3:16 ; Col 2:12 ); also the expression in Mar 11:22 , where the genitive must necessarily be that of the object. Comp. the classical expressions and the like. See besides Lipsius, Rechtfertigungsl . p. 109 f.; Weiss, bibl. Theol. p. 335.
[817] . . . .
[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 ., explains: “manifested to all men and for all believers .” But it is arbitrary to take as defining only the second , as Morus and Flatt (see also Morison, p. 229 ff.) have already done. After the emphatic the is so much the specific and thorough mark of the subjects, that must define the in both instances.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. . . ] but that (so in Herod. vii. 8, , , and i. 114, , : 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 . .’ ) which is ( 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 . Compare Col 1:4 , . ., and Eph 3:4 , ( occurs Dan 1:4 Theod.). See Winer, edn. 6, 20. 2. b) by the faith in Jesus Christ (gen.: see reff.).
. [ . .] depends on , (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 ; this repetition of prepositions to give force is peculiar to Paul, see Rom 3:30 , and Gal 1:1 ) all ] who believe . Probably the repetition of was suggested by the two kinds of believers, Jew and Gentile, so as to prepare the way for (but still no essential difference in the interpretations of and must be sought).
Fuente: Henry Alford’s Greek Testament
Rom 3:22 . . The 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: , 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. : the last three words are omitted by and most edd. If genuine, they add no new idea to ; see Winer, p. 521. For , 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.
Fuente: The Expositors Greek Testament by Robertson
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.
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.
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.
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.
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.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Even = And.
Jesus Christ. App-98.
and upon all. Most texts omit.
believe. App-150.
difference = distinction. Greek. diastole. Elsewhere, Rom 10:12. 1Co 14:7.
Fuente: Companion Bible Notes, Appendices and Graphics
22. . .] but that (so in Herod. vii. 8, , ,-and i. 114, , : 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 . .) which is ( 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 . Compare Col 1:4, . ., and Eph 3:4, ( occurs Dan 1:4 Theod.). See Winer, edn. 6, 20. 2. b) by the faith in Jesus Christ (gen.: see reff.).
. [. .] depends on ,-(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 ; this repetition of prepositions to give force is peculiar to Paul, see Rom 3:30, and Gal 1:1) all] who believe. Probably the repetition of was suggested by the two kinds of believers, Jew and Gentile, so as to prepare the way for (but still no essential difference in the interpretations of and must be sought).
Fuente: The Greek Testament
Rom 3:22. [even] but) An explanation is here given of the righteousness of God, Rom 3:21.- , by faith of Jesus Christ) by faith in Jesus.-See Gal 2:16, notes.-, unto) To be connected with the righteousness, Rom 3:21.- , unto all) the Jews, who are, as it were, a peculiar vessel.- , upon all) the Gentiles, who are as a soil which receives an exceedingly abundant rain of grace, comp. Rom 3:30.- , 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.
Fuente: Gnomon of the New Testament
Rom 3:22
Rom 3:22
even the righteousness of God-The righteousness that God has ordained for making man righteous.
through faith in Jesus Christ unto all them that believe;-The leading feature of this justification of man is through faith in Jesus Christ. [Faith in Christ is the condition, not the sole one except as implying others; not a condition of merit, but of mercy.]
for there is no distinction;-There is no difference, on the score of guilt, between the Jews and Gentiles; all must believe in Christ.
Fuente: Old and New Testaments Restoration Commentary
which is: Rom 4:3-13, Rom 4:20-22, Rom 5:1-11, Rom 8:1, Phi 3:9
unto all: Rom 4:6, Rom 4:11, Rom 4:22, Gal 2:16, Gal 3:6, Jam 2:23
and upon: Isa 61:10, Mat 22:11, Mat 22:12, Luk 15:22, Gal 3:7-9
for there: Rom 2:1, Rom 10:12, Act 15:9, 1Co 4:7, Gal 3:28, Col 3:11
Reciprocal: Gen 3:21 – make Exo 28:2 – holy garments Exo 39:27 – coats Lev 8:7 – he put Psa 24:5 – righteousness Psa 40:10 – righteousness Psa 45:13 – clothing Isa 53:11 – justify Isa 54:17 – and their Jer 23:6 – The Lord Our Righteousness Eze 42:14 – and shall put Dan 9:24 – to bring Zec 3:4 – and I will Mat 6:33 – his Mat 20:12 – equal Act 10:35 – in Act 20:21 – faith Rom 3:9 – are we Rom 4:5 – But to Rom 5:18 – the righteousness Rom 8:30 – he called Rom 9:30 – even the righteousness Rom 10:3 – God’s righteousness Rom 10:6 – righteousness Rom 11:32 – God 1Co 1:2 – our Lord 2Co 3:9 – the ministration of righteousness Gal 3:21 – righteousness Gal 3:27 – put Eph 1:6 – he Eph 2:3 – even Eph 2:8 – through Heb 11:7 – righteousness Rev 12:1 – clothed Rev 19:8 – to her Rev 19:10 – for the
Fuente: The Treasury of Scripture Knowledge
:22
Rom 3:22. Righteousness . . . of Jesus Christ means the Gospel, the same as set forth in chapter 1:17. There is no difference between Jew and Gentile before the Gospel.
Fuente: Combined Bible Commentary
Rom 3:22. Even the righteousness of God through faith, or, a righteousness, however (mediated), through faith (Meyer); the article being omitted, as in Rom 3:21, before righteousness. There is a contrast implied between the righteousness of God in general, and this specific form.
In Jesus Christ. Lit., of Jesus Christ, but as He is the object of faith, the proper English expression is in. To explain the whole phrase of Christs faithfulness to us, or of faith produced by Him, is opposed by Pauls usage.
Unto all them that believe. This briefer reading is supported by the four oldest manuscripts; the longer reading presents the added sense of extending over. That this righteousness does not come to all, appears from the qualifying phrase: that believe.
For there is no distinction. This assigns the reason for what precedes. There is no other way for any; all must believe, in order to obtain this righteousness. There may be other points of difference among men, but as respects this point, there is no distinction made in Gods dealing with them.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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.
Fuente: William Godbey’s Commentary on the New Testament
Verse 22
For there is no difference; that is, none among the different classes of men, in respect to their need of this justification.
Fuente: Abbott’s Illustrated New Testament
3:22 {8} Even the righteousness of God [which is] by faith of {s} Jesus Christ unto all and upon all them that believe: for there is no difference:
(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.
(s) Which we give to Jesus Christ, or which rests upon him.
Fuente: Geneva Bible Notes
God’s righteousness becomes man’s possession and begins to operate in his life through faith in Jesus Christ (Rom 3:28; cf. Gal 2:16; Mar 11:22). Though pistis, "faith," can also mean "faithfulness," Paul almost always meant "faith" when he used this word. Strong contextual clues indicate when he meant "faithfulness."
Here Paul introduced the object of faith for the first time (cf. Rom 1:16-17). He never said that people obtain salvation because of their faith in Christ, by the way. This would encourage the idea that our faith makes a contribution to our salvation and has some merit. Faith simply takes what God gives. It adds nothing to the gift.
"Faith . . . 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." [Note: Godet, p. 147. Cf. Newell, p. 108.]
Several writers have described faith as the hand of the heart. It does no work to earn salvation but only accepts a gift that someone else provides.
"The righteousness of God is not put ’upon’ any one. That is a Romish idea,-still held, alas, among Protestants who cannot escape the conception of righteousness as a something bestowed upon us, rather than a Divine reckoning about us." [Note: Ibid., p. 110.]
There is no distinction between Jews and Gentiles concerning their being "under sin" (Rom 3:9). Likewise there is no distinction regarding the manner by which Jews and Gentiles obtain salvation. All receive salvation by faith.