Exegetical and Hermeneutical Commentary of Romans 3:24

Being justified freely by his grace through the redemption that is in Christ Jesus:

24. being justified ] A present tense; indicating a constant procedure, in the case of successive individuals.

freely ] Lit. gratis, gift-wise. Same word as Joh 15:25 (“without a cause,” E. V.); 2Co 11:7; Gal 2:21 (“in vain,” E. V.; i.e., “without equivalent result”); 2Th 3:8 (“for nought”); Rev 21:6; Rev 22:17.

The word here expresses with all the force possible the entire absence of human merit in the matter of justification.

grace ] The loving favour of God, uncaused by anything external to Himself. For explanatory phrases specially to the point here, see Rom 5:15; Rom 5:17, Rom 6:14-15; Eph 2:8-9.

through the redemption ] The Divine Grace, because Divine and therefore holy, acts only in the channel of the Work of Christ. “ Redemption: ” this word, and the corresponding Gr., specially denote “deliverance as the result of ransom.” There are cases where its reference is less special, e.g. Heb 11:35. But the context here makes its strict meaning exactly appropriate; the sacrifice, the blood, of the Saviour is the ransom of the soul. See for a similar context the following passages, where the same Gr. word, or one closely cognate, occurs: Mat 20:28; Eph 1:7; Col 1:14; Tit 2:14; Heb 9:15; 1Pe 1:18. See below on Rom 8:23 for another reference of the word.

in Christ Jesus ] It resides in Him, as the immediate procuring cause; for He “became unto us Redemption,” 1Co 1:30. To Him man must look for it; in Him he must find it.

Fuente: The Cambridge Bible for Schools and Colleges

Being justified – Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this Epistle. The expression here is to be understood as referring to all who are justified; Rom 3:22. The righteousness of God by faith in Jesus Christ, is upon all who believe, who are all justified freely by his grace.

Freely – dorean. This word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, 1Co 6:20; 1Co 7:23; 2Pe 2:1; 1Pe 2:9. (Greek). Act 20:28; Isa 53:11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace – By his favor; by his mere undeserved mercy; see the note at Rom 1:7.

Through the redemption – dia tes apolutroseos. The word used here occurs only 10 times in the New Testament, Luk 21:28; Rom 3:24; Rom 8:23; 1Co 1:30; Eph 1:7, Eph 1:14; Eph 4:30; Col 1:14; Heb 9:15; Heb 11:35. Its root ( lutron) properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word used here is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luk 21:28; Rom 8:23; Eph 1:14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation; Rom 3:25.

That is in Christ Jesus – Or, that has been effected by Christ Jesus; that of which he is the author and procurer; compare Joh 3:16.

Fuente: Albert Barnes’ Notes on the Bible

Rom 3:24

Being Justified freely by His grace.

Justification

I. Its mode–freely. It is not a matter of wages, it is a free gift.

II. Its origin–His grace. Gods free good will inclining Him to sinful man to bestow on him a favour. There is no blind necessity here. We are face to face with a generous inspiration of Divine love.

III. The means. The deliverance wrought in Jesus Christ. (Prof. Godet.)

Justification

I. The benefit spoken of–Justification. In this there is–

1. The forgiveness of sins. The remission of sins.

2. A restoration to Gods favour.

3. A treatment of the pardoned and accepted person as righteous.

II. Its original spring, or first moving cause, and the free grace of God (Rom 11:6).

1. By Gods grace, which excludes all merit.

2. Freely, which excludes all conceit.

III. Its meritorious or procuring cause. The redemption that is in Jesus Christ.

IV. The ordination of God about it. He hath set Christ forth to be a propitiation. The word set forth signifies that–

1. God hath purposed in Himself that Christ should be a propitiation for sin (Eph 1:9; 1Pe 1:18-20).

2. God has exhibited and proposed Christ to us to be a propitiation.

(1) He set Him forth beforehand, in the promises, types, and prophecies (Rom 3:21; Joh 5:46; Act 10:43).

(2) And when the fulness of time was come, God actually exhibited Him in the flesh (Gal 4:4-5).

(3) Then the great decree broke forth, and the promised Saviour came to take away sin by the sacrifice of Himself.

(4) He is now set forth as a propitiation in the clear discoveries which are made of Him in the gospel (1Pe 1:20; Rom 3:21; Gal 3:1).

(5) And this is proposed to our faith for the remission of our sins and acceptance with God (Rom 1:17).

3. God has preferred Christ as a propitiation to all things else. The sacrifices under the law could not possibly take away sin. God did not take any pleasure in them for that purpose; but in Christ His soul is well pleased, and His offering is of a sweet-smelling savour to God (Eph 5:2).

V. The way in which we are made partakers of this benefit–through faith in His blood. Conclusion:

1. This gives us a lively view of the great evil of sin and the exceeding riches of Gods grace.

2. Here is no room for any to encourage themselves with hopes of pardon and acceptance with God while they go on in sin.

3. Here is a blessed ground of relief for poor convinced sinners who are discouraged with fears, as if there could be no pardon for their sins.

4. Here are the richest consolations and the highest obligations to those who have obtained this blessing. (J. Guyse, D. D.)

Of justification

I. What it is to justify a sinner. Justification is a law term taken from courts of judicature, wherein a person is accused, tried, and, after trial, absolved. Thus it is opposed to accusation and condemnation (chap. 8:33, 34; Deu 25:1). And so it is declared to be a sin to justify the wicked (Pro 17:15), not to make them righteous but to pronounce them righteous. Hence it follows that justification–

1. Is not a real but a relative change of the sinners state.

2. Is an act done and passed in an instant in the court of heaven, as soon as the sinner believes in Christ, and not a work carried on by degrees.

II. The parts of justification.

1. That we may the more clearly take up this matter, we must view the process of a sinners justification.

(1) God Himself sits Judge in this process. He gave the law; and as He is the Lawgiver so He is the Judge. And He only can justify authoritatively and irreversibly. For–

(a) He only is the Lawgiver, and He only has power to save or to destroy, and therefore the judgment must be left to Him (Jam 4:12).

(b) Against Him the crime is committed, and He only can pardon it.

(2) The sinner is cited to answer before Gods judgment seat by the messengers of God, the ministers of the gospel (Mal 3:1). Every sermon is a summons put into the sinners hand to answer for his sin. But, alas! sinners are so secure that they slight the summons and will not appear. Some keep themselves out of the messengers way; some never read the summons; others tear it in pieces, or affront the messengers (Mat 22:6). And so they act till Death bring them under his black rod before the tribunal in another world, where there is no access to justification.

(3) The Judge sends out other messengers who apprehend the sinner to carry him before the judgment seat. And these are, the spirit of bondage and an awakened conscience (Joh 16:8-9; Pro 20:27; Jer 2:27). They apprehended Paul, and left him not till he appeared and submitted himself. But some when caught are unruly prisoners, and strive against the Spirit and their own consciences (Act 7:51); they go no farther with them than they are dragged. They get the mastery at length, and get away to their own ruin; like Cain, Saul, Felix, etc.

(4) When at length the prisoner, in chains of guilt, is brought to the bar (Act 16:29-30), what fear and sorrow seize him while he sees a just Judge on the throne, a strict law laid before him, and a guilty conscience within!

(5) Then the indictment is read, and the sinner is speechless (Rom 3:10-19). And sentence is demanded agreeable to the law (Gal 3:10).

(6) Then the sinner must plead guilty or not. If he were innocent he might plead not guilty, and thereupon he would be justified. But this plea is not for us. For–

(a) It is utterly false (Rom 3:10; Ecc 7:20; Jam 3:2).

(b) Falsehood can never bear out before Gods judgment seat. There is no want of evidence. Conscience is as a thousand witnesses, and the Judge is omniscient. The sinner then must needs plead guilty.

(7) The sinner being convicted is put to it to plead, why the sentence should not pass against him. Shall he plead mercy for mere mercys sake? Justice interposes that the Judge of all the earth must do right. The truth of God interposes that the word already gone out must be accomplished–That without shedding of blood there is no remission. Whither shall the sinner turn now? Both saints and angels are helpless. So–

(8) The despised Mediator, the Advocate at this court, who takes the desperate causes of sinners in hand, offers Himself now, with His perfect righteousness, and all His salvation. The sinner by faith lays hold on Him, renounces all other claims, and betakes himself to His alone merits and suretyship. Now has the sinner a plea that will infallibly bring him off. He pleads, he is guilty indeed; yet he must not die, for Christ has died for him. The laws demands were just, but they are all answered already.

(9) Hereupon the judge sustaining the plea passes the sentence of justification on the sinner, according to the everlasting agreement (Isa 53:11), who is now set beyond the reach of condemnation (chap. 8:1).

2. This great benefit consists of–

(1) The pardon of sin (Act 13:38-39). Here I shall show–

(a) What pardon is. It is not the taking away the nature of sin; God justifies the stoner, but will never justify his sin. Nor is it the removing of the intrinsic demerit of sin; it still deserves condemnation. Nor is it a simple delay of the punishment; a reprieve is no pardon. There are four things in sin:–Its power, which is broken in regeneration (Rom 6:14); its blot and stain, which is taken away in sanctification (1Co 6:11); its indwelling, which is removed in glorification (Heb 12:23); its guilt. Now pardon is the taking away of guilt, the dreadful obligation to punishment. Pardon cuts the knot whereby guilt ties sin and wrath together, cancels the bond obliging the sinner to pay his debt, and puts him out of the laws reach.

(b) Its properties–full (Mic 7:19; Col 2:13); free; irrevocable (Rom 11:29).

(c) Its names discovering its nature. It is a blotting out of sin (Isa 43:25), an allusion to a creditor who, when he discharges a debt, scores it out of his count book; a not imputing of sin (Psa 32:2), a metaphor from merchants, who, when a rich friend undertakes for one of their poor debtors, charge their accounts no more upon him; a taking of the burden of sin from off the sinner (Psa 32:1; Hos 14:2); a washing of him (1Co 6:11; Psa 51:2; Isa 1:18; 1Jn 1:7); a dismissing or remission of sin (Mat 6:12; Rom 3:25), as the scapegoat bore away the iniquities of the people; the dispelling of a thick cloud (Isa 44:22), which pardon, like the shining sun, breaks through and dissolves, or, like a mighty wind, scatters; a casting of sin behind the Lords back.(Isa 38:17); a casting it into the depth of the sea (Mic 7:19); a covering of sin (Psa 32:1); a not remembering of sin (Jer 31:34).

(2) The acceptation of the person as righteous in the sight of God (2Co 5:2 l; Rom 4:6; Rom 5:19). There is a two-fold acceptation which must be carefully distinguished. First, of a mans works as righteous (Gal 3:12). Works in a full conformity to the law are thus accepted. But since Gods judgment is according to truth, He cannot account things to be what really they are not; it is evident that even a believers works are not righteous in the eye of the law. So that this acceptation has no place in our justification. Secondly, of a mans person as righteous (Eph 1:6). This may be done, and is done, to the believer. This is an unspeakable benefit; for thereby–

(a) The bar in the way of abounding mercy is taken away, so that the rivers of compassion may flow towards him (Rom 5:1, etc.; Job 33:24, etc.)

(b) He is adjudged to eternal life (2Th 1:6-7; Act 26:18).

(c) The accusations of Satan and the clamours of evil conscience are hereby to be stilled (Rom 8:33-34). (T. Boston, D. D.)

Justification: a change of state accompanied by a change of character

There may amongst men be a change of state without any change of character. A prisoner may be dismissed from the bar, acquitted of the charge; or he may be convicted, but pardoned; but he may go with all the principles of wickedness as strong as ever within him. His condition is changed, but not his character. But it is never so in Gods dealings with men. In every case in which there is justification, sanctification accompanies it. Wherever there is the change of state there is the change of character. (R. Wardlaw, D. D.)

Justification by grace

I. The redemption that is in or by Christ Jesus. When a prisoner has been made a slave by some barbarous power, a ransom price must be paid. Now, we being, by the fall of Adam, virtually guilty, Justice claimed us as his bond slaves forever unless we could pay a ransom. But we were bankrupt debtors; an execution was put into our house; all we had was sold, and we could by no means find a ransom; it was just then that Christ paid the ransom price that we might be delivered from the curse of the law and go free. Note–

1. The multitude He has redeemed, a multitude that no man can number.

2. This ransom was all paid, and all paid at once. The sacrifice of Calvary was not a part payment. The whole of the demands of the law were paid down there and then. So priceless was the ransom one might have thought that Christ should pay it by installments. Kings ransoms have sometimes run through years. But our Saviour once for all gave Himself a sacrifice, leaving nothing for Him or us to do.

3. When Christ paid all this ransom He did it all Himself! Simon, the Cyrenian, might bear the cross, but not be nailed to it. Two thieves were with Him there; not righteous men, lest any should have said that their death helped the Saviour. He trod the wine press alone.

4. It was accepted. There have been prices offered which never were accepted, and therefore the slave did not go free. But this was accepted, and the proof of that is–

(1) His resurrection.

(2) His ascension into heaven.

II. The effect of the ransom being justified freely by His grace.

1. What is the meaning of justification? There is no such thing on earth for mortal man, except in one way–i.e., he must be found not guilty. If you find him guilty, you cannot justify him. The Queen may pardon him, but she cannot justify him. It remained for the ransom of Christ to effect that which is an impossibility to earthly tribunals. Now see the way whereby God justifies a sinner. A prisoner has been tried and condemned to death. But suppose that some second party could be introduced who could become that man, he, the righteous man, putting the rebel in his place, and making the rebel a righteous man. We cannot do that in our courts. If I should be committed for a years imprisonment instead of some wretch who was condemned yesterday, I might take his punishment, but not his guilt. Now, what flesh and blood cannot do, that Jesus by His redemption did. The way whereby God saves a sinner is not by passing over the penalty, but the putting of another person in the rebels place. The rebel must die. Christ says, I will be his substitute. God consents to it. No earthly monarch could have power to consent to such a change. But the God of heaven had a right to do as He pleased.

2. Some of the characteristics of this justification.

(1) As soon as a repenting sinner is justified, remember, he is justified for all his sins. The moment he believes in Christ, his pardon at once he receives, and his sins are no longer his; they are laid upon the shoulders of Christ, and they are gone.

(2) But what is more, he becomes righteous; for in the moment when Christ takes his sins he takes Christs righteousness.

(3) This is irreversible. If Christ has once paid the debt, the debt is paid, and it will never be asked for again; if you are pardoned, you are pardoned once forever.

III. The manner of giving this justification.

1. Freely, because there is no price to be paid for it; By His grace, because it is not of our deservings. If you bring in any of your deservings, or anything to pay for it, He will not give it. Rowland Hill at a fair noticed the chapmen selling their wares by auction; so he said, I am going to hold an auction too, to sell wine and milk, without money and without price. My friends over there find a great difficulty to get you up to their price; my difficulty is to bring you down to mine. So it is with men. If I could preach justification to be bought, or to be had by walking a hundred miles, or by some torture, who would not seek it? But when it is offered freely men turn away. But may I not say, Lord, justify me because I am not so bad as others; or because I go to church twice a day; or because I mean to be better? No; it is by His grace. You insult God by bringing your counterfeit coin to pay for His treasures. What poor ideas men have of the value of Christs gospel if they think they can buy it! A rich man, when he was dying, thought he could buy a place in heaven by building a row of almshouses. A good man said, How much are you going to leave? Twenty thousand pounds. Said he, That would not buy enough for your foot to stand on in heaven; for the streets are made of gold there, and therefore of what value can your gold be, it would be accounted nothing of, when the very streets are paved with it?

2. But how is it to be got? By faith. There is a story told of a captain of a man-of-war whose little boy ran up the mast till at last he got on to the main truck. Then the difficulty was that he was not tall enough to get down from this main truck, reach the mast, and so descend. He was clinging to the main truck with all his might, but in a little time he would fall down on the deck a mangled corpse. The captain shouted, Boy, the next time the ship lurches, throw yourself into the sea. The poor boy looked down on the sea; it was a long way; he could not bear the idea of throwing himself in. So he clung to the main truck, though there was no doubt that he must soon let go and perish. The father, pointing a gun at him, said, If you dont throw yourself into the sea, Ill shoot you! Over went the boy splash into the sea, and out went brawny arms after him, and brought him on deck. Now we, like the boy, are in a position of extraordinary danger. Unfortunately, we have some good works like that main truck, and we cling to them. Christ knows that unless we give them up, we shall be dashed to pieces. He therefore says, Sinner, let go thine own trust, and drop into the sea of My love. We look down, and say, Can I be saved by trusting in God? He looks as if He were angry with me, and I could not trust Him. Ah, will not mercys tender cry persuade you?–He that believeth shall be saved. Must the weapon of destruction be pointed directly at you? Must you hear the dreadful threat–He that believeth not shall be damned? You must let go or perish! That is faith when the sinner lets go his hold, drops down, and so is saved; and the very thing which looks as if it would destroy him is the means of his being saved. (C. H. Spurgeon.)

The mode and means of pardon

I. Justification.

1. Negatively is not declaring just–

(1) By proof that sins so called were no sins; they are as abominable as ever.

(2) By proof that sins in the accusation were never committed; all are proved and confirmed.

(3) By proof that such sins do not involve the sinner in guilt and condemnation; wrath is revealed against them to the uttermost.

2. Positively. It is a declaring just, while pardoning, by proof that the necessities arising in the case, for the maintenance of law and exhibition of justice, are satisfactorily met by other means than the culprits punishment. Pardon is not slovenly and careless mercy, and it does not come through the hushing up or cloaking under of the sinners sin.

II. Is a freely gracious act and gift.

1. It is not purchased by the offender.

2. It is not procured by any means that recompense the Pardoner.

3. It is not constrained in Him by any interested motive; He has no peril from the guilty or gain from the pardoned.

4. It is not begrudged, delayed, sold, or bartered.

III. Comes through Christs redemption, or paying of a price.

1. Not to conciliate Satan or sin.

2. Not to conciliate God in His manner of feeling towards us.

3. Not to give to the Pardoner an equivalent in value for the pardon.

4. But paying down His own life, as that which the Kingly Judge required, ere as a Kingly Father He could permit His willing mercy to flow–a payment which has all the effect, and something of the nature, of a ransom price paid for a lawful captive.

IV. The redemption is effected by the setting forth of Christ a propitiation (Rom 3:25). Christ is set forth–

1. In His Divinity, as all in all, and all-sufficient.

2. In His humanity, as one with us in nature, sympathy, and devotion to us.

3. In His spotless purity and innocence, as owing nothing to justice, and having a precious life to give.

4. In His propitiatory work, as being sacrificed, as accepted of God, as exalted where the redemption in Him affects all the Divine counsels and administrations. His propitiation does not appease any ill-will or thirst for vengeance in God, for none existed; it meets those requirements that justice dictated. Thus God is not made propitious in His feelings; but being already propitious in Himself, He can now be propitious in His Kingly actions.

V. This propitiation is effectual towards and upon us, through faith in Christs blood.

1. That blood is the central thing in the propitiatory work; for the blood is the life, and in it that life was poured forth which was accepted in the place of our forfeited life.

2. That shed blood is the basis of the promise of pardon.

3. Faith that it has been shed, shed for me, and that it does acceptably propitiate, brings to me the pardon for which it provides.

VI. The express purpose of the propitiation is the declaration of Gods righteousness.

1. To show while He pardons that He was in earnest in His condemnation of sin and sentence of death, and that He has unexceptionable grounds for pardoning sin.

2. To make such exhibition of His justice that sin may not seem to be encouraged or winked at.

3. To justify His seeming leniency in the long suffering and pardon shown towards sinners in the past, before Christ. To declare in all time present and to come, that while He justifies He is just. (W. Griffiths.)

Through the redemption that is in Christ Jesus.

Redemption

By an image, forceful, because true, Holy Scripture speaks of us as slaves of sin, sold under it, slaves of corruption. We were not under its power only, but under its curse. From that guilt and power of sin we were redeemed, ransomed, purchased; and the ransom which was paid was the Precious Blood of Christ. It has been said, Scripture is silent, to whom the ransom was paid, and for what. Scripture says for what, the forgiveness of sins. In whom, i.e., in Jesus, we have redemption through His Blood, the remission of our sins, according to the riches of His grace. It says, from what. For it says, Christ purchased us out of the curse of the law. It says to whom when it says, ye were redeemed by the precious blood of Christ as of a Lamb without blemish and without spot. For sacrifice was offered to God alone. (E. B. Pusey, D. D.)

Redemption: setting free

On payment, or by payment of a price. It combines the ideas of liberation and price.

1. In some cases the context suggests the liberation of captives on payment of a ransom. But hero the next verse reminds us that the word was frequently used for those on whom the Mosaic law had a claim, but whom it released for a price or a substitute. E.g., God claimed the firstborn, but waved His claim on payment of five shekels apiece (Exo 13:13; Num 18:15). The word may also be studied in Lev 27:27-33; Num 3:46-51. Like most words which denote a combination of ideas, it is sometimes used where only one of the ideas is present, viz., liberation (Exo 6:6; Exo 15:13, etc.) But in the case of those whom the Mosaic law claimed, liberation was effected only by payment of a price. We therefore inquire whether it is so in this case. The words which follow, and the teaching of Paul and of the entire New Testament, give a decisive answer. We are constantly taught that salvation is by purchase; and that the blood and life of Christ are our ransom (1Co 6:20; Gal 3:13; 1Ti 2:6; Mat 20:28; Rev 5:9).

2. Again, the idea of a price is that of exchange. The price takes the place of what is bought. Therefore, that Christs life is our ransom is explained and confirmed by the passages which teach that He died in our stead (2Co 5:21; Gal 3:13). Pauls words therefore imply that in Christ there is a setting free brought about by someone or something taking our place. By this means believers are justified. (Prof. J. A. Beet.)

The cost of redemption

Yonder ermine, hung so carelessly over the proud beautys shoulder, cost terrible battles with polar ice and hurricane. All choicest things are reckoned the dearest. So is it, too, in heavens inventories. The universe of God has never witnessed aught to be reckoned in comparison with the redemption of a guilty world. That mighty ransom no such contemptible things as silver and gold could procure. Only by one price could the Church of God be redeemed from hell, and that the precious blood of the Lamb–the Lamb without blemish or spot–the Lamb slain from the foundation of the world. (T. L. Cuyler.)

Redemption: glory of

I can conceive that to the mind of God, looking upon a single soul, and unrolling it as it shall be disclosed through the cycles of eternity, there may come, in the far perspective, such a thought of the magnitude of a single soul, as that in the view of God that soul shall outweigh in importance the sum total of the governments and populations of the globe at any particular period of time. I can understand that God may sound a soul to a depth greater than earth ever had a measure to penetrate, and find reasons enough of sympathy to over-measure all the temporal and earthly interests of mankind. And I can conceive that God should assume to Himself the right to execute His government of love by suffering for a single soul in such a way as quite to set aside the ordinary courses of the secular and human idea of justice. This is to my mind the redemptive idea. I do not believe it is a play between an abstract system of law and a right of mercy. I think that nowhere in the world is there so much law as in redemption, or so much justice as in love. (H. W. Beecher.)

Redemption: gratitude for

Is there anything that is comparable with the love and gratitude of the soul that feels himself redeemed from death and destruction? With almost an agony of love, such an one clings to his deliverer. There be those that cling to the minister of Christ who, as an instrument and representative of the Master, has been the means of opening their eyes, and bringing them out of darkness into light. And there is nothing more natural or more noble than this instinctive desire of one that has been saved from ruin to be ever present with his benefactor. And when a soul is brought back from destruction, how natural it is that it should wish, and that it should pray, that it might be with Him by whom it has been rescued! (H. W. Beecher.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 24. Being justified freely by his grace] So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God’s grace; which is shown to them who believe, through the redemption, , the ransom price, which is in the sacrifice of Christ Jesus. The original is compounded of , from, and , I redeem, and properly means the price laid down for the redemption of a captive. Comprehendit haec Christi , quicquid is docuit, fecit et passus est, eo consilio, ut homines malis liberati, praecipue peccato, malorum fonte immunes, veram felicitatem adipiscerentur.-Rosenmuller. This redemption of Christ comprehends whatsoever he taught, did, or suffered, in order to free men from evil; especially to free them from sin, the source of evils; that they might attain true felicity. And that it here means the liberation purchased by the blood-shedding of Christ, is evident from Eph 1:7: We have REDEMPTION, , THROUGH HIS BLOOD, the forgiveness of sins, according to the riches of his grace. See also Col 1:14, where the same words are found.

according to Suidas, is , , . A reward; or the price given to be redeemed from the slavery of the barbarians. Schleusner, under the word , says, Negari quidem non potest, hanc vocem proprie notare redemptionem ejus, qui captivus detinetur, sive bello, sive alio captus sit modo, quae fit per pretti solutionem; quo sensu verbum legitur haud raro in Scripp. Graecis. No man certainly can deny that this word properly means the redemption of a captive, (whether he may have been taken in war or in any other way,) which is procured by the payment of a price. That the word also means any deliverance, even where no price is paid down, nobody will dispute; but that it means redemption by a price laid down, and the redemption of the soul by the price of the death of Christ, the above scriptures sufficiently prove.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Being justified freely by his grace; i.e. Being in this case, they can by no means be acquitted and freed from the accusation and condemnation of the law, but in the way and manner that follows. He mentions the great moving cause of justification first, (which doth comprehend also the principal efficient), that it is without any cause or merit in us; and by the free favour of God to undeserving, ill-deserving creatures, Eph 1:6,7; 2:8; Tit 3:7.

Through the redemption that is in Christ Jesus: the meritorious cause is expressed by a metaphor taken from military proceedings, where captives taken in war, and under the power of another, are redeemed upon a valuable price laid down: see Mat 20:28; Mar 10:45; 1Ti 2:6; Heb 9:12.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. justified freelywithoutanything done on our part to deserve.

by his graceHis freelove.

through the redemption thatis in Christ Jesusa most important clause; teaching us thatthough justification is quite gratuitous, it is not a mere fiatof the divine will, but based on a “Redemption,” that is,”the payment of a Ransom,” in Christ’s death. That this isthe sense of the word “redemption,” when applied toChrist’s death, will appear clear to any impartial student of thepassages where it occurs.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Being justified freely by his grace,…. The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by “the grace of God” here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner’s justification before him: it appears in his resolving upon the justification of his chosen ones in Christ; in fixing on the method of doing it; in setting forth and pre-ordaining Christ to be the ransom; in calling Christ to engage herein; in Christ’s engaging as a surety for his people, and in the Father’s sending him to bring in everlasting righteousness; in Christ’s coming to do it, and in the gracious manner in which he wrought it out; in the Father’s gracious acceptation, imputation, and donation of it; in the free gift of the grace of faith, to apprehend and receive it; and in the persons that partake of it, who are of themselves sinners and ungodly. The meritorious cause of justification is,

the redemption that is in Jesus Christ: redemption supposes a former state of captivity to sin, Satan, and the law, in which God’s elect were by nature, and is a deliverance from it; it is of a spiritual nature, chiefly respects the soul, and is plenteous, complete, and eternal: this is in and by Christ; he was called unto it, was sent to effect it, had a right unto it, as being the near kinsman; and was every way fit for it, being both God and man; and has by his sufferings and death obtained it: now, as all the blessings of grace come through redemption by Christ, so does this of justification, and after this manner; Christ, as a Redeemer, had the sins of his people laid on him, and they were bore by him, and took away; the sentence of the law’s condemnation was executed on him, as standing in their legal place and stead; and satisfaction was made by him for all offences committed by them, which was necessary, that God might appear to be just, in justifying all them that believe: nor is this any objection or contradiction to the free grace of God, in a sinner’s justification; since it was grace in God to provide, send, and part with his Son as a Redeemer, and to work out righteousness; it was grace in Christ, to come and give himself a sacrifice, and obtain salvation and righteousness, not for angels, but for men, and for some of them, and not all; and whatever this righteousness, salvation, and redemption cost Christ, they are all free to men.

Fuente: John Gill’s Exposition of the Entire Bible

Being justified (). Present passive participle of , to set right, repeated action in each case, each being set right.

Freely (). As in Ga 2:21.

By his grace ( ). Instrumental case of this wonderful word which so richly expresses Paul’s idea of salvation as God’s free gift.

Through the redemption ( ). A releasing by ransom (, from and that from , ransom). God did not set men right out of hand with nothing done about men’s sins. We have the words of Jesus that he came to give his life a ransom () for many (Mark 10:45; Matt 20:28). is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.).

That is in Christ Jesus ( ). There can be no mistake about this redemption. It is like Joh 3:16.

Fuente: Robertson’s Word Pictures in the New Testament

Being justified. The fact that they are justified in this extraordinary way shows that they must have sinned.

Freely [] . Gratuitously. Compare Mt 10:8; Joh 14:25; 2Co 11:7; Rev 21:6.

Grace [] . See on Luk 1:30.

Redemption [] . From ajpolutrow to redeem by paying the lutron price. Mostly in Paul. See Luk 21:28; Heb 9:15; Heb 11:35. The distinction must be carefully maintained between this word and lutron ransom. The Vulgate, by translating both redemptio, confounds the work of Christ with its result. Christ ‘s death is nowhere styled lutrwsiv redemption. His death is the lutron ransom, figuratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us.

Fuente: Vincent’s Word Studies in the New Testament

1) “Being justified freely,” (dikaioumenoi dorean) “Being justified freely,” that is existing in a justified state or condition, a present experience and condition; Justification is a legal term that involves a pardon from consequences of wrongs or sins with which one is charged and a restoration to favor of the law or lawgivers, Isa 5:6-7.

2) “By his grace,” (te autou chariti) “By the means, instrument, media, or agency of his grace;” This justification exists by his grace, not by works, Rom 11:6; Eph 2:8-9. Grace is the unmerited favor and good will of God to sinful men, Tit 3:5; Tit 3:7.

3) “Through the redemption,” (dia tes apolutroseos) “Through redemption (purchase from the slave-market),” or deliverance of a captive by payment of a ransom, Mat 20:28; Heb 9:12; 1Pe 1:18-19; 1Co 6:20; 1Co 7:23.

4) “That is in Christ Jesus,” (tes en Christo lesou) “Which exists in Jesus Christ,” We have “redemption thru his blood,” Eph 1:7; Gal 3:13; Rev 5:9. This redemption is said to be “by his blood.”

Fuente: Garner-Howes Baptist Commentary

24. Being justified freely, etc. A participle is here put for a verb according to the usage of the Greek language. The meaning is, — that since there remains nothing for men, as to themselves, but to perish, being smitten by the just judgment of God, they are to be justified freely through his mercy; for Christ comes to the aid of this misery, and communicates himself to believers, so that they find in him alone all those things in which they are wanting. There is, perhaps, no passage in the whole Scripture which illustrates in a more striking manner the efficacy of his righteousness; for it shows that God’s mercy is the efficient cause, that Christ with his blood is the meritorious cause, that the formal or the instumental cause is faith in the word, and that moreover, the final cause is the glory of the divine justice and goodness.

With regard to the efficient cause, he says, that we are justified freely, and further, by his grace; and he thus repeats the word to show that the whole is from God, and nothing from us. It might have been enough to oppose grace to merits; but lest we should imagine a half kind of grace, he affirms more strongly what he means by a repetition, and claims for God’s mercy alone the whole glory of our righteousness, which the sophists divide into parts and mutilate, that they may not be constrained to confess their own poverty. — Through the redemption, etc. This is the material, — Christ by his obedience satisfied the Father’s justice, ( judicium — judgment,) and by undertaking our cause he liberated us from the tyranny of death, by which we were held captive; as on account of the sacrifice which he offered is our guilt removed. Here again is fully confuted the gloss of those who make righteousness a quality; for if we are counted righteous before God, because we are redeemed by a price, we certainly derive from another what is not in us. And Paul immediately explains more clearly what this redemption is, and what is its object, which is to reconcile us to God; for he calls Christ a propitiation, (or, if we prefer an allusion to an ancient type,) a propitiatory. But what he means is, that we are not otherwise just than through Christ propitiating the Father for us. But it is necessary for us to examine the words. (119)

(119) On this word ἱλαστήριον, both [ Venema ] , in his Notes on the Comment of [ Stephanus de Brais ] on this Epistle, and Professor [ Stuart ] , have long remarks. They both agree as to the meaning of the word as found in the Septuagint and in Greek authors, but they disagree as to its import here. It means uniformly in the Septuagint, the mercy-seat, כפרת, and, as it is in the form of an adjective, it has at least once, (Exo 25:17,) ἐπίθεμα, cover, added to it. But in the classics it means a propitiatory sacrifice, the word θῦμα, a sacrifice, being understood; but it is used by itself as other words of similar termination are. It is found also in [ Josephus ] and in Maccabees in this sense. It appears that [ Origen ] , [ Theodoret ] , and other Fathers, and also [ Erasmus ] , [ Luther ] and [ Locke ] , take the first meaning — mercy-seat; and that [ Grotius ] , [ Elsner ] , [ Turrettin ] , [ Bos ] , and [ Tholuck ] , take the second meaning — a propitiatory sacrifice. Now as both meanings are legitimate, which of them are we to take? [ Venema ] , and [ Stuart ] allude to one thing which much favors the latter view, that is, the phrase ἐν τω αἵματι αὐτου; and the latter says, that it would be incongruous to represent Christ himself as the mercy-seat, and to represent him also as sprinkled by his own blood; but that it is appropriate to say that a propitiatory sacrifice was made by his blood. The verb προέθετο, set forth, it is added, seems to support the same view. To exhibit a mercy-seat is certainly not suitable language in this connection.

[ Pareus ] renders it “ placamentum — atonement,” hoc est , “ placatorem,” that is, “atoner, or expiator.” [ Beza ] ’s version is the same — “ placamentum;” [ Doddridge ] has “propitiation,” and [ Macknight ], “a propitiatory,” and [ Schleusner ] , “ expiatorem — expiator.”

The word occurs in one other place with the neuter article, τὸ ἱλαστήριον, Heb 9:5, where it clearly means the mercy-seat. It is ever accompanied with the article in the Septuagint, when by itself, see Lev 16:2; but here it is without the article, and may be viewed as an adjective dependent on on, “whom,” and rendered propitiator. Had the mercy-seat been intended, it would have been τὸ ἱλαστήριον. — Ed.

Fuente: Calvin’s Complete Commentary

(24) Being justified.We should more naturally say, but now are justified. The construction in the Greek is peculiar, and may be accounted for in one of two ways. Either the phrase being justified may be taken as corresponding to all them that believe in Rom. 3:22, the change of case being an irregularity suggested by the form of the sentence immediately preceding; or the construction may be considered to be regular, and the participle being justified would then be dependent upon the last finite verb: they come short of the glory of God, and in that very state of destitution are justified.

Freely.Gratuitously, without exertion or merit on their part. (Comp. Mat. 10:8; Rev. 21:6; Rev. 22:17.)

By his grace.By His own grace. The means by which justification is wrought out is the death and atonement of Christ; its ulterior cause is the grace of God, or free readmission into His favour, which He accords to man.

Redemption.Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood. This last is the pivot upon which the whole idea of redemption turned. It is therefore clear that the redemption of the sinner is an act wrought objectively, and, in the first instance, independently of any change of condition in him, though such a change is involved in the appropriation of the efficacy of that act to himself. It cannot be explained as a purely subjective process wrought in the sinner through the influence of Christs death. The idea of dying and reviving with Christ, though a distinct aspect of the atonement, cannot be made to cover the whole of it. There is implied, not only a change in the recipient of the atonement, but also a change wrought without his co-operation in the relations between God and man. There is, if it may be so said, in the death of Christ something which determines the will of God, as well as something which acts upon the will of man. And the particular influence which is brought to bear upon the counsels of God is represented under the figure of a ransom or payment of an equivalent. This element is too essentially a part of the metaphor, and is too clearly established by other parallel metaphors, to be explained away; though what the terms propitiation and equivalent can mean, as applied to God, we do not know, and it perhaps does not become us too curiously to inquire.

The doctrine of the atonement thus stated is not peculiar to St. Paul, and did not originate with him. It is found also in the Synoptic Gospels, Mat. 20:28 ( = Mar. 10:45), The Son of Man came to give His life a ransom for many, and in Heb. 9:15, And for this cause He is the Mediator of the New Testament, that by means of death, for the redemption (ransoming) of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. (Comp. 1Jn. 2:2; 1Pe. 1:18-19; 1Pe. 2:24, et al.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

24. Being justified If at all justified.

Freely Gratuitously. For though the justification is conditioned upon faith, yet the faith is no compensation to God for it. Faith being the self-surrender above described has indeed a sort of merit. It has the merit of being a right and not a wrong thing, as unfaith is. It is a compliance with the divine command. It is intrinsically an excellent thing or act, the very best thing indeed possible in the case. It has the merit, too, of suitableness or congruity, being the soul’s putting itself into the proper position of accepting and receiving the blessed gift. The very fact that God selects faith as a condition, implies its excellence and fitness as a condition; otherwise God might just as well make blasphemy or murder a condition of salvation. Yet this implies not that there is in this faith any compensation to God, any merit adequate to the gift of eternal life, any thing that (apart from God’s promises) places him under obligation to confer wages or reward. A millionaire may bestow a fortune on a beggar simply on the condition of his coming, kneeling down, and stretching forth his hand to take it. There would thereby be no merit on the beggar’s part. There might be great demerit in his refusing, and turning his back and calling his benefactor a liar; but there would be no merit in his performing the condition and obtaining the grace. So the receptive faith by which the sinner yields to God’s mercy, though it be a condition, may have no merit.

From all this the reader may clearly see what a blunder it is to suppose that non-merited salvation must imply that the salvation is forced, or fixed, or fastened upon us without power of resistance on our part. Grace is grace without being irresistible, and without being divinely “secured not to be resisted.” The placing any value on man’s service, and therefor conferring pardon, happiness, and heaven, is of God’s free, spontaneous, unbought bounty.

Redemption The word signifies a ransoming, being derived from the word , a ransom. (Note Mat 20:28.) Dr. Hodge’s note on this word is very admirable: “The word translated redemption has two senses in the New Testament. 1. It means properly ‘a deliverance effected by the payment of a ransom.’ This is its primary etymological meaning. 2. It means deliverance simply, without any reference to the means of its accomplishment, whether by power or wisdom Luk 21:28: ‘The day of redemption (that is, of deliverance) draweth nigh;’

Heb 11:25, (and perhaps Rom 8:23; compare Isa 50:2🙂 ‘Is my hand shortened at all, that it cannot redeem?’ etc. When applied to the work of Christ, as effecting our deliverance from the punishment of sin, it is always taken in its proper sense, deliverance effected by the payment of a ransom. This is evident, (1,) Because in no case where it is thus used is anything said of the precepts, doctrines, or power of Christ as the means by which the deliverance is effected, but uniformly his sufferings are mentioned as the ground of deliverance: ‘In whom we have redemption in his blood;’ Eph 1:7; ‘By the means of death, for the redemption of the transgressions,’ Heb 9:15; Col 1:14. (2.) In this passage the nature of this redemption is explained by the following verse; it is not by truth, nor the exhibition of excellence, but through Christ ‘as a propitiatory sacrifice, through faith in his blood.’ (3.) Equivalent expressions fix the meaning of the term without doubt; 1Ti 2:6: ‘Who gave himself a ransom for all;’ Mat 20:28: ‘The Son of man came to give his life as a ransom for many;’ 1Pe 1:18: ‘Ye were not redeemed with corruptible things, such as silver and gold, but with the precious blood of Christ;’ etc., etc. Accordingly, Christ is presented as a Redeemer, not in the character of a teacher or witness, but of a priest, a sacrifice, a propitiation,” etc., etc.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Being justified (accounted as in the right) freely by his grace through the redemption which is in Christ Jesus,’

But on receiving the righteousness of God which is through faith in Jesus Christ to all who believe (Rom 3:22), any one of the ‘all’ who have been demonstrated as sinful (Rom 3:23), is immediately ‘reckoned as righteous’ before the Judge of all men. And this is through the redemption which is in Christ Jesus, something which is available freely, at no cost, as a result of God’s undeserved favour and compassion revealed in action towards him (that is, it is of God’s grace). The verb dikaio-o means ‘to reckon as righteous those on whom judgment is to be passed’, regardless of what the person might be in himself. It refers to a legal verdict. It never means ‘to be made righteous’. It is a forensic term.

This passage is so important that perhaps we should analyse its contents in some depth. Our being accounted as ‘in the right’ before God’s judgment throne at this present time, and therefore as being fully acceptable to God, is granted to us:

‘Freely.’ It is at no cost to the recipient, and we could translate ‘as a gift’. No payment or exaction of any kind is required (compareIsa 55:1-2). No standard of works has to be achieved. Nothing has to be contributed by the sinner. (It is precisely because of this idea that men made the claim that Paul allowed men to continue in sin so that grace might abound – Rom 6:1).

‘By His grace.’ It is given as a direct result of the direct action of God acting in undeserved love and favour. Man has no part in it except to respond. Grace is not a something that God gives (except in a secondary sense), it is God Himself acting in undeserved favour and love towards us.

‘Through the redemption which is in Christ Jesus.’ It is through the redemption which is in Christ Jesus. Redemption involves the activity of someone who sets out to deliver, and accomplishes it, usually by the payment of a price. ‘Christ Jesus was made unto us — redemption’ (1Co 1:30). The price for our redemption is paid by another Who has ‘given His life as a ransom instead of (anti) many’ (Mar 10:45; compare 1Ti 2:6). We ‘are bought with a price’ ( 1Co 6:20 ; 1Co 7:23; Gal 3:13 ; 2Pe 2:1; Rev 5:9; Act 20:28), the price of blood (Rom 3:25; compare Eph 1:7 ; 1Pe 1:18-19; Rev 5:9). And because of this we can be ‘declared righteous’.

We may ask, to whom was the price paid? And the answer is that it was paid to God Himself as the Judge of all men. Justice required that a price be paid for sin. The paying of the price satisfied the demands of justice. And it was accomplished through God the Saviour of all men setting forth Jesus Christ on our behalf, to take on Himself the penalty that should have been ours.

‘Which is in Christ Jesus.’ All this comes to us through the activity of the Messiah Jesus on our behalf. It is He who pays the price of deliverance, and then brings it about in men. And it comes when we put our trust in Him as our Saviour and receive forgiveness and are made one with Him (Eph 1:7).

‘Whom God set forth to be a propitiation.’ But it was the whole of the Godhead Who were one in sending Him forth in public display, and this was in order that He should be a propitiation, or a propitiatory sacrifice made on our behalf, a sacrifice that fulfilled the demands of justice and therefore averted God’s antipathy to sin. Prominent in the action was God the Father. ‘He Who spared not His own Son but gave Him up for us all –.’ (Rom 8:32). And as a result, when we become Christ’s the antipathy of God against sin, His wrath (Rom 1:18), is removed from us because our sins are atoned for. We are seen by Him as holy. And this because He (Jesus Christ) bore our sins in His own body on the tree (1Pe 2:24), being made sin for us so that we might be made the righteousness of God in Him (2Co 5:21).

‘Through faith.’ And this benefit is obtained freely (as a gift) through responsive faith.

‘In His blood.’ And that faith must be in His offering of Himself as a sacrificial offering on our behalf (1Co 5:7; Joh 1:29; Heb 13:12). It must be in Him as the crucified One Who has died for us and is risen again (1Co 2:2; 1Co 15:3-4).

This work of God can be, and is, presented in a number of ways. One way is to see Jesus Christ dying as our substitute. This is unquestionably true in Mar 10:45. Because Jesus has died in our place as ‘a ransom in the place of many’ (lutron anti pollown) and has borne our sin, we can be accounted as righteous and go free, as a result of the fact that He paid the price instead of us. Another is to see Him as our representative Who has incorporated us into Himself. We see ourselves as ‘in Christ’, which is a regular New Testament idea. And as a result, being one with Him we are seen as having gone to the cross with Him. We have been crucified with Christ (Gal 2:20; Gal 3:13; Rom 6:1-11), because He was crucified as our ‘representative’. When He died, we died there with Him. Thus with the punishment for all our sin being borne by Him as the One Who has absorbed us into Himself, we have paid the price of sin in Him and can go free, to commence our new lives for Him. He is our Elder Brother Who partook of flesh and blood so that through death He might deliver all who fear death (Heb 2:11-15).

Imagine a scene in a court room. A young man stands in the dock. He is accused of the most abominable of crimes, and he knows that he is guilty. He is aware that a death sentence hangs over him. The previous day the prosecutor, unable to keep the scorn and anger from his eyes, had laid out the charges against him. He has been aware of the anger even in the judge’s eyes. All are against him. And now all the evidence is to be introduced against him. He is without hope, and he awaits the proceedings with dread. The prosecutor comes forward. But now he is no longer angry, he is smiling. He declares to the court that all charges have been dropped. The young man’s elder brother has taken the full blame for the crime. He has pleaded guilty and has been justly sentenced and executed. The young man can leave the court room with no charge lying against him. As far as the prosecution is concerned he is free to go. The judge also is now smiling. He declares the young man to be ‘justified’ in the eyes of the court. He can leave without a stain on his character. All he has to do is believe it and go free. Everyone gathers round to pat him on the back. The judge comes and shakes his hand. He is aware in his heart that he is guilty. But the whole court has declared him to be ‘accounted as righteous’, because his elder brother has borne the shame and ignominy of the crime. That is ‘justification’. It is to him who works not, but believes in Him Who ‘reckons as righteous the ungodly’ (Rom 4:5). His faith is counted as righteousness (Rom 4:5).

Fuente: Commentary Series on the Bible by Peter Pett

Rom 3:24. By his grace Grace or favour means that compassionate disposition of the divine nature, whereby God freely remits his right of punishment, and receives penitent sinners into favour on terms which he was not bound in justice to do. Concerning the true import of the words redemption, propitiation, &c. we refer to what has been said in the notes on the Old Testament, at the same time referring the reader to Peter Whitfield’s “Christianity of the New Testament,” p. 95, &c. where he will find a very learned and copious elucidation of these words.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 3:24 . ] does not stand for the finite tense (as even Rckert and Reiche, following Erasmus, Calvin and Melancthon, think); nor is, with Ewald, Rom 3:23 to be treated as a parenthesis, so that the discourse from the accusative in Rom 3:22 should now resolve itself more freely into the nominative, which would be unnecessarily harsh. But the participle introduces the accompanying relation , which here comes into view with the . , namely, that of the mode of their : so that , in that state of destitution, they receive justification in the way of gift . Bengel aptly remarks: “repente sic panditur scena amoenior.” The participle is not even to be resolved into (Peschito, Luther, Fritzsche), but the relation of becoming justified is to be left in the dependence on the want of the , in which it is conceived and expressed. Against the Osiandrian misinterpretations in their old and new forms see Melancthon, Enarr. on Rom 3:21 ; Kahnis, Dogm. I. p. 599 ff.; and also Philippi, Glaubenslehre , IV. 2, p. 247 ff.

] gratuitously (comp v. 17, and on the adverb in this sense Polyb. xviii. 17, 7; 1Ma 10:33 ; Mat 10:8 ; 2Th 3:8 ; 2Co 11:7 ) they are placed in the relation of righteousness, so that this is not anyhow the result of their own performance; comp Eph 2:8 ; Tit 3:5 .

. . . . ] in virtue of His grace through the redemption that is in Christ Jesus . This redemption is that which forms the medium of the justification of man taking place gratuitously through the grace of God. By the position of the words , the divine grace, is, in harmony with the notion of , emphasised precisely as the divine , opposed to all human co-operation; comp Eph 2:8 . In (comp Plut. Pomp. 24, Dem. 159, 15) the special idea of ransoming (comp on Eph 1:7 ; 1Co 6:20 ; Gal 3:13 ) is not to be changed into the general one of the Messianic liberation (Rom 8:23 ; Luk 21:28 ; Eph 1:14 ; Eph 4:30 ; and see Ritschl in the Jahrb. f. d. Theol. 1863, p. 512); for the or (Mat 20:28 ; 1Ti 2:6 ) which Christ rendered, to procure for all believers remission of guilt and the , was His blood, which was the atoning sacrificial blood, and so as equivalent accomplished the forgiveness of sins, i.e. the essence of the . See Rom 3:25 ; Eph 1:7 ; Col 1:14 ; Heb 9:15 ; comp on Mat 20:28 ; 1Co 6:20 ; Gal 3:13 ; 2Co 5:21 . Liberation from the sin-principle (from its dominion) is not the essence of the itself (Lipsius, Rechtfertigungsl . p. 147 f.), but its consequence through the Spirit, if it is appropriated in faith (Rom 8:2 ). Every mode of conception, which refers redemption and the forgiveness of sins not to a real atonement through the death of Christ, but subjectively to the dying and reviving with Him guaranteed and produced by that death (Schleiermacher, Nitzsch, Hofmann, and others, with various modifications), is opposed to the N. T. a mixing up of justification and sanctification. Comp on Rom 3:26 ; also Ernesti, Ethik d. Ap. P. p. 27 f.

. ] i.e. contained and resting in Him, in His person that has appeared as the Messiah (hence the is placed first). To what extent, is shown in Rom 3:25 .

Observe further that justification, the causa efficiens of which is the divine grace ( ), is here represented as obtained by means of the , but in Rom 3:22 as obtained by means of faith , namely, in the one case objectively and in the other subjectively (comp Rom 3:25 ). But even in Rom 3:22 the objective element was indicated in . , and in Rom 3:24 f. both elements are more particularly explained .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1833
THE JUSTICE OF GOD IN JUSTIFYING SINNERS

Rom 3:24-26. Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

THE whole plan of the Gospel takes for granted that we are in a lost and helpless condition. Its provisions are suited to such, and to such only. Hence the Apostle proves at large that we all have sinned and come short of the glory of God; and then he states, in the plainest and strongest manner, the method which God has proposed for our restoration to his favour.
The words of the text will lead us to shew,

I.

The way of a sinners justification before God

The manner of our justification is here plainly declared

[There seems indeed a senseless tautology in the expressions of the text; but the words freely, and by grace, are of very different import, and are necessary to convey the full meaning of the Apostle.
We are justified freely, that is, without any cause for it in ourselves [Note: . See Joh 15:25. in the Greek. And for the truth of the assertion, see Tit 3:5.]: no works before our justification, no repentance or reformation at the time of our justification, no evangelical obedience after our justification, are at all taken into the account. There is no merit whatever in any thing we ever have done, or in any thing we ever can do. Our justification is as independent of any merit in us, as was the gift of that Saviour through whom we are justified.

Our justification also springs from no motive in God, except his own boundless grace and mercy. When speaking merely after the manner of men, we say, that God consults his own glory: but, strictly speaking, if the whole human race were punished after the example of the fallen angels, he would be as happy and as glorious as he is at present: just as the sun in the firmament would shine equally bright, if this globe that is illuminated by it were annihilated. We can neither add to, nor detract from, Gods happiness or glory in the smallest possible degree. His mercy to us therefore is mere grace, for grace sake.]

Yet it is of great importance to notice also the means by which we are justified

[Though our justification is a free gift as it respects us, yet it was dearly purchased by our blessed Lord, who laid down his own life a ransom for us. There was a necessity on the part of God, as the moral Governor of the world, that his justice should be satisfied for our violations of his law. This was done through the atoning blood of Jesus; on which account we are said to be justified by his blood, and to he redeemed to God by his blood. The Fathers grace is the source from whence our justification flows; and the redemption that is in Christ is the means, by which God is enabled to bestow it consistently with his own honour.
In this view the text informs us, that God hath set forth his Son to be a propitiation, or mercy-seat [Note: . See Heb 9:5. the Greek.], through faith in his blood. The mercy-seat was the place where God visibly resided, and from whence he dispensed mercy to the people, as soon as ever the blood of the sacrifices was sprinkled before him [Note: 2Co 5:19.]. But that typical mercy-seat is accessible no more: Christ is now the true mercy-seat, where God resides, and from whence he dispenses all his favours of grace and peace. God requires, however, that we should come with the blood of our Great Sacrifice, and sprinkle it, as it were, before him, in token of our affiance in it, and as an acknowledgment, that we hope for mercy only through the blood of atonement.]

But in our contemplation of this subject, we are more particularly called upon to shew,

II.

The justice of God as displayed in it

God had exercised forbearance and forgiveness towards sinners for the space of four thousand years; and was now, in the Apostles days, dispensing pardon to thousands and to myriads. That, in so doing, God acted consistently with his own justice, the Apostle here labours to establish: he repeats it no less than thrice in the short space of our text. We shall therefore shew distinctly, how the justice of God is displayed,

1.

In the appointment of Christ to be our propitiation

[If God had forgiven sins without any atonement, his justice, to say the least, would have lain concealed: perhaps we may say, would have been greatly dishonoured. But when, in order to satisfy the demands of justice, God sends, not an angel or archangel, but his only dear Son, and lays on him our iniquities, and exacts of him the utmost farthing of our debt, then indeed the justice of God is declared, yea, is exhibited in the most awful colours. The condemnation of the fallen angels was indeed a terrible display of this attribute: yet was it no proof of justice in comparison of that more conspicuous demonstration which was given of it in the death of Gods co-equal, co-eternal Son.]

2.

In requiring us to believe in him as our propitiation

[God wills that every one should come to Christ as a propitiation through faith in his blood, or, in other words, should express his dependence on that blood that satisfied divine justice. As the offender under the law, when he put his hand upon the head of his sacrifice, confessed his own desert of death; and as the high-priest, when he sprinkled the blood of the sacrifices before the mercy-seat, confessed that the hope of all Israel was derived from that blood [Note: Lev 16:2; Lev 16:14.]; so when we look to Christ as our sacrifice, or approach him as our mercy-seat, we must carry, as it were, his blood with us, and sprinkle it on our consciences before him, as an acknowledgment that by the justice of God we were deservedly condemned, and that we have no hope of mercy except in such a way as will consist with the immutable rights of justice. Thus it is not sufficient for Christ to have honoured divine justice once by enduring its penalties; but every individual sinner must also honour it for himself by an explicit acknowledgment, that its demands must be satisfied.]

3.

In pardoning sinners out of respect to this propitiation

[That sinners are justified through Christ, may well appear an act of transcendent mercy: but it is also an act of justice; and the justice of God is as much displayed in it, as it would be in consigning sinners over to everlasting perdition. It is not an act of mercy, but of justice, to liberate a man whose debt has been discharged by a surety. But when Christ has paid our debt, and we, in consequence of that payment, claim our discharge, we may expect it even on the footing of justice itself. And whereas it is found, that no living creature ever applied to God in vain, when he pleaded Christs vicarious sacrifice, it is manifest, that God has been jealous of his own honour, and has been as anxious to pay to us what Christ has purchased for us, as to exact of him what he undertook to pay on our behalf: so that his justice is as conspicuous in pardoniny us, as it has been in punishing him.]

Infer
1.

How certain is the salvation of believers!

[That which principally alarms those who stand before a human tribunal, is an apprehension that justice may declare against them. But there is no such cause for alarm on the part of a believer, seeing that justice is no less on his side than mercy. Let all then look to Christ as their all-sufficient propitiation, and to God as both a just God and a Saviour. Then shall they find that God is faithful and just to forgive them their sins [Note: 1Jn 1:9.], yea, is just in justifying all that believe.]

2.

How awful will be the condemnation of unbelievers!

[While they slight the united overtures of mercy and justice, what do they but arm both these attributes against them? Now, if they would seek for mercy, justice, instead of impeding, would aid, their suit. At the last day, how will matters be reversed! When justice demands the execution of the law, mercy will have not one word to say in arrest of judgment, but will rather increase the vengeance by its accusations and complaints. Let this be duly considered by us, that we may actively glorify God as monuments of his saving grace, and not passively glorify him as objects of his righteous indignation.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

24 Being justified freely by his grace through the redemption that is in Christ Jesus:

Ver. 24. Being justified freely ] Because the apostle’s word is expounded by Varinus to be , therefore Thammerus will needs conclude from this text that God by justifying us, doth but pay for our pains, give us what we have earned. Caelum gratis non accipiam, saith Vega. Opera bona sunt caeli mercatura, saith another. Heaven is the purchase of good works.

By the redemption ] i.e. By faith applying this redemption, wrapping herself in the golden fleece of that Lamb of God.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24. ] agrees with , without any ellipsis; nor need it be resolved into : the participial sentence is subordinated to the great general statement of the insufficiency of all to attain to the glory of God. It is not necessary, in the interpretation, that the subjects of and should be in matter of fact strictly commensurate: ‘ all have sinned all are (must be, if justified ) justified freely, &c.’

] see reff.: here ‘without merit or desert as arising from earnings of our own;’ ‘ gratis .’

] by His grace , i.e. ‘His free undeserved Love,’ as the working cause (De W.).

. . . .] By means of the propitiatory redemption which is in (has been brought about by, and is now in the Person of) Christ Jesus.

, redemption by a , propitiation , and, as expressed by the preposition , redemption from some state of danger or misery: here, redemption from the guilt of sin by the propitiatory sacrifice of Christ’s death , see reff. and Mat 20:28 . In Eph 1:7 this is is defined to = .

Fuente: Henry Alford’s Greek Testament

Rom 3:24 . : grammatically, the word is intractable. If we force a connection with what immediately precedes, we may say with Lipsius that just as Paul has proved the universality of grace through the universality of sin, so here, conversely, he proves the universal absence of merit in men by showing that they are justified freely by God’s grace. Westcott and Hort’s punctuation (comma after ) favours this connection, but it is forced and fanciful. In sense refers to , and the use of the nominative to resume the main idea after an interruption like that of Rom 3:23 is rather characteristic than otherwise of the Apostle. is used in a similar connection in Gal 2:21 . It signifies “for nothing”. Justification, we are told here, costs the sinner nothing; in Galatians we are told that if it comes through law, then Christ died “for nothing”. Christ is all in it (1Co 1:30 ): hence its absolute freeness. repeats the same thing: as signifies that we contribute nothing, signifies that the whole charge is freely supplied by God. in this position has a certain emphasis. . . The justification of the sinful, or the coming to them of that righteousness of God which is manifested in the Gospel, takes effect through the redemption that is in Christ Jesus. Perhaps “liberation” would be a fairer word than “redemption” to translate . In Eph 1:7 , Col 1:14 , Heb 9:15 , it is equal to forgiveness. itself is rare; in the LXX there is but one instance, Dan 4:29 , in which signifies the time of Nebuchadnezzar’s recovery from his madness. There is here no suggestion of price or cost. Neither is there in the common use of the verb , which in LXX represents and , the words employed to describe God’s liberation of Israel from Egypt (Isa 43:3 does not count). On the other hand, the classical examples favour the idea that a reference to the cost of liberation is involved in the word. Thus Jos., Ant. , xii. 2, 3: . . .; and Philo, Quod omnis probus liber , 17 (of a Spartan boy taken prisoner in war) , where it is at least most natural to translate “having given up hope of being held to ransom”. In the N.T., too, the cost of man’s liberation is often emphasised: 1Co 6:20 ; 1Co 7:23 , 1Pe 1:18 f., and that especially where the cognate words and are employed: Mar 10:45 , 1Ti 2:6 . The idea of liberation as the end in view may often have prevailed over that of the particular means employed, but that some means and especially some cost, toil or sacrifice were involved, was always understood. It is implied in the use of the word here that justification is a liberation; the man who receives the righteousness of God is set free by it from some condition of bondage or peril. From what? The answer is to be sought in the connection of Rom 1:17 and Rom 1:18 : he is set free from a condition in which he was exposed to the wrath of God revealed from heaven against sin. In Eph 1:7 , Col 1:14 , is plainly defined as remission of sins: in Eph 1:14 , Rom 8:23 , 1Co 1:30 , it is eschatological.

Fuente: The Expositors Greek Testament by Robertson

freely. Greek. dorean. See Joh 15:25.

by. Dative case. No preposition.

grace. Greek. charis. App-184. Compare Rom 3:28; Rom 5:1, Rom 5:9.

through. Greek. dia. App-104. Rom 3:1.

redemption. Greek. apolutrosis. Occurs ten times. Here; Rom 8:23. Luk 21:28. 1Co 1:30. Eph 1:7, Eph 1:14; Eph 4:30. Col 1:14. Heb 9:15; Heb 11:35.

Christ Jesus. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

24.] agrees with , without any ellipsis; nor need it be resolved into : the participial sentence is subordinated to the great general statement of the insufficiency of all to attain to the glory of God. It is not necessary, in the interpretation, that the subjects of and should be in matter of fact strictly commensurate:-all have sinned-all are (must be, if justified) justified freely, &c.

] see reff.: here without merit or desert as arising from earnings of our own; gratis.

] by His grace, i.e. His free undeserved Love, as the working cause (De W.).

. …] By means of the propitiatory redemption which is in (has been brought about by, and is now in the Person of) Christ Jesus.

, redemption by a , propitiation,-and, as expressed by the preposition , redemption from some state of danger or misery: here,-redemption from the guilt of sin by the propitiatory sacrifice of Christs death, see reff. and Mat 20:28. In Eph 1:7 this is is defined to = .

Fuente: The Greek Testament

Rom 3:24. , Those who are justified) Suddenly, a more pleasant scene is thus spread before us.- ) by His own grace, not inherent in us, but has it were inclining of its own accord towards us; which is evident from the conjugate verbs and . Melancthon, instead of grace, often uses the expression favour and mercy. His own is emphatic. Comp. the following verse.-)-, redemption from sin and misery. Atonement [expiation] or propitiation () and , redemption, are fundamentally one single benefit and no more, namely, the restoration of the lost sinner. This is an exceedingly commensurate and pure idea, and adequately corresponds to the name JESUS. Redemption has regard to enemies (and on this point the positive theology of Koenig distinctly treats in the passage where he discusses Redemption), and reconciliation refers to God; and here, again, there is a difference between the words and . , propitiation takes away the offence against God: may be viewed from two sides; it removes () Gods indignation against us, 2Co 5:19; () and our alienation from God, 2Co 5:20.- , in Christ Jesus) It is not without good reason that the name Christ is sometimes put before Jesus. According to the Old Testament [From Old Testament point of view], progress is made from the knowledge of Christ to the knowledge of Jesus; in the experience of present faith [From the New Testament point of view, the progress is] from the knowledge of Jesus to the knowledge of Christ. Comp. 1Ti 1:15, notes.

Fuente: Gnomon of the New Testament

Rom 3:24

Rom 3:24

being justified freely by his grace through the redemption that is in Christ Jesus:-God created the world and all that pertains to it for his glory and honor. He then created man to rule the world under Gods directions, in harmony with his laws, and for his glory and the exaltation of his authority. But man betrayed the trust committed to him, and turned from God as his Counselor and Ruler and chose to follow and obey the devil instead of God. In doing so he transferred the allegiance and rule of the world from God to the evil one and chose the devil to be his ruler instead of God. As a result, sin, sorrow, sickness, care, desolation, ruin, and death enveloped the world in a pall of darkness. To rescue man from this reign of death, Jesus interposed his blood, gave his life for the life of man, and secured to him the right to live as the servant of God.

Fuente: Old and New Testaments Restoration Commentary

Redemption

Redemption, “to deliver by paying a price.” The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption

(1) agorazo, “to purchase in the market.” The underlying thought is of a slave-market. The subjects of redemption are “sold under sin” Rom 7:14 but are, moreover, under sentence of death; Eze 18:4,; Joh 3:18; Joh 3:19; Rom 3:19; Gal 3:10, and the purchase price is the blood of the Redeemer who dies in their stead; Gal 3:13; 2Co 5:21; Mat 20:28,; Mar 10:45; 1Ti 2:6; 1Pe 1:18.

(2) exagorazo, “to buy out of the market.” The redeemed are never again to be exposed to sale;

(3) lutroo, “to loose,” “to set free by paying a price” Joh 8:32; Gal 4:4; Gal 4:5; Gal 4:31; Gal 5:13; Rom 8:21. Redemption is by sacrifice and by power (See Scofield “Exo 14:30”) Christ paid the price, the Holy Spirit makes deliverance actual in experience Rom 8:2.

(See Scofield “Isa 59:20”). See Scofield “Rom 1:16”.

grace Grace (in salvation), Rom 4:4-16; Rom 3:24. (See Scofield “Joh 1:17”).

Fuente: Scofield Reference Bible Notes

justified: Rom 4:16, Rom 5:16-19, 1Co 6:11, Eph 2:7-10, Tit 3:5-7

through: Rom 5:9, Isa 53:11, Mat 20:28, Eph 1:6, Eph 1:7, Col 1:14, 1Ti 2:6, Tit 2:14, Heb 9:2-14, 1Pe 1:18, 1Pe 1:19, Rev 5:9, Rev 7:14

Reciprocal: Exo 40:29 – the altar Lev 4:25 – put Lev 4:35 – and the priest shall make Lev 16:14 – General Num 7:15 – General Num 14:18 – longsuffering Num 35:25 – abide in it Job 33:24 – I Isa 1:27 – redeemed Isa 45:13 – let go Isa 45:25 – the Lord Isa 53:5 – But he was Isa 55:1 – without money Hos 14:4 – I will love Zec 9:9 – he is Zec 13:7 – smite Luk 7:42 – he Joh 15:25 – without Act 13:39 – by Act 13:43 – the grace Act 15:11 – that Act 20:24 – the gospel Rom 3:25 – remission 1Co 1:30 – redemption 2Co 5:19 – reconciling Gal 3:13 – redeemed Eph 2:5 – grace ye Eph 2:8 – by 1Ti 1:15 – that 2Ti 1:18 – mercy Tit 3:7 – being Heb 9:15 – for 1Jo 3:5 – to Rev 21:6 – freely Rev 22:17 – freely

Fuente: The Treasury of Scripture Knowledge

ATONEMENT

Being justified freely by His grace through the redemption that is in Christ Jesus.

Rom 3:24

This verse and those which follow it are a full statement of the way of salvation.

I. The source of salvation.Our salvation is to be attributed not to works of righteousness we have done, but to the free, undeserved grace of God. There is grace

(a) In the provision made for our salvation (2Ti 1:9).

(b) Grace in its application (Eph 2:8; Rom 4:4), first, in our conversion (1Ti 1:14), then in the whole life of faith (Heb 4:16), and, finally, in the completed redemption of the great day. The keynote of gospel is grace.

II. The ground of our salvation.The blood of Christ. The death of Christ is represented here under three aspects.

(a) The redemption that is in Christ Jesus. This term denotes that Christ is the cause or author of the actual deliverance. It is a sacrificial term when used in connection with the sufferings of Christ. The term does not mean that we have our redemption by Christ, nor in fellowship with Him, as some put it, but that the ransom or means of redemption is objectively formed in Christs Person. The ransom secures deliverance from something, and redeems us to belong to another (Rev 5:9; 1Co 6:20). The deliverance is from curse (Gal 3:13), from death and the Devil (Heb 2:14), and it is into the lordship of Christ (Rom 14:8).

(b) A propitiation in His blood. It is either as a propitiatory sacrifice, or as the propitiatory or mercy seat. It implies, in either case, a wrath against sin turned aside through the infliction of that wrath upon the Mediator Who undertakes our obligations. The whole argument of the Epistle to the Hebrews is echoed in this pregnant term. There is indeed a great similarity between the present passage and Hebrew Rom 9:15, which speaks of Christs death atoning for trangressions under the old covenant. The central point in the old economythe mercy seatforeshadowed the true propitiatory. Hence we read of Christ our passover sacrificed for us.

(c) To declare His righteousness. This is a descriptive name for the Atonement. The righteousness of God, or the atoning work by which men are saved, has been manifested, according to the Apostle, in the fullness of time, because the sins of millions had in previous ages been passed over and remitted.

These three words represent the Atonement under three different aspectsfrom the standpoint of mans captivity, from the standpoint of Divine wrath against sin, from the standpoint of the claims of Divine law.

Illustration

Bishop Butler in his Analogy has some very weighty words on this subject: Christ offered Himself a propitiatory sacrifice, and made atonement for the sins of the world. How and in what particular way that sacrifice had such efficacy there are not wanting persons who have endeavoured to explain; but I do not find that Scripture has explained it. And if the Scripture has, as surely it has, left this matter of the satisfaction of Christ mysterious, left something in it unrevealed, all conjectures about it must be at least uncertain. Some have endeavoured to explain the efficacy of what Christ has done and suffered for us beyond what the Scripture has authorised; others, probably because they could not explain it, have been for taking it away, and confining His office as Redeemer of the world to His instruction, example, and government of the Church. Whereas the doctrine of the gospel appears to be, not only that He revealed to sinners that they were in a capacity of salvation, and how they might obtain it, but, moreover, that He put them into this capacity of salvation by what He did and suffered for them. And it is our wisdom thankfully to accept the benefit, by performing the conditions upon which it is offered, on our part, without disputing how it was procured on His.

(SECOND OUTLINE)

REDEMPTION

The cry for grace, mercy, and peace which the heart utters from its depths when first conscious of the guilt and of the danger of sin, God meets by anticipation in His offer of grace, mercy, and peace in the apostolic epistles. Conscience does make cowards of us all; and conscience must be calmed before we can have any peaceful intercourse with God. But how is this to be brought about? The secret lies in the words adopted from Gods assurance in the text. Thou hast redeemed us.

I. What does redemption mean?The imagery of the Word is taken from the times and customs of slavery. The person who has to be redeemed is at the time a slave. The redeemer pays a price for him, purchases him as his own, in order, not to retain him as his slave, but to make him free. The redeemed man is the bondsman thus freed, and henceforth is as free from bondage to his former master as if he had never been his slave; while he is drawn by the closer bond of love to serve his redeemer as if he had always been his child. This common image of the time is adopted to illustrate the effect of the work of Christ upon the condition of the Christian. Christs gift of Himself, His life and His death, are spoken of as the price paid to set us free, who before were the slaves of Satan and of sin. Ye are bought with a price. To whom the price is paid, and how it is of efficacy for the pardon of sin is nowhere explained in the New Testament, though the facts that it is paid and that it is of efficacy are again and again asserted. The one great fact meant to be brought clearly home to us by the image and to take possession of our thoughts is this, that through our Lord Jesus Christ, through what He has done for us and what He is to us, we are set free alike from the condemnation and the power of sin, if we choose to accept that freedom. Suffer me to point out a few of the passages where this is clearly stated: Of Him are ye in Christ Jesus, Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. In Whom we have redemption through His blood, the forgiveness of our sins, according to the riches of His grace. In Whom we have redemption through His blood, even the forgiveness of sins.

II. This redemption is in Christ Jesus; not in any one act of His, but in Himself. He is described as being both the Ransomer and the Ransom; thus it is Jesus Christ Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. And it is He also Who gave Himself a ransom for all. Is not this enough effectually to speak grace, mercy, and peace to the troubled conscience? Jesus Christ Himself, one Person of the ever-blessed Three in the Godhead, has wrought out for you the terms of peace with God. These terms you have humbly to accept; and that which is required of you for their acceptance is simply Trust in Him, taking Him at His word, and relying absolutely on Him for pardon and salvation. Being justified by faith, we have peace with God.

III. The peace of your soul depends upon your allowing this marvellous truth of our redemption in Christ Jesus to sink deeply into your heart and mind, and to take possession of them. It seems too good, too wonderful, at first to be true. We are tempted to be staggered at it. But God is Love. Is any goodness too wonderful for Love? Even the love of a man will sometimes do great things for one he loves; peradventure for a good man some would even dare to die. And yet man is evil, while God is absolutely good. But not only does the peace of our souls depend upon our acceptance of this truth, but the power of them likewise. Not only is our redemption in Christ Jesus an exhibition of Gods love, but it is an exhibition also equally wonderful of His wisdom. He knew it and adopted it as the one way to move man successfully to action. Others have tried fear; God makes use of love, and the love of Christ constraineth us.

Rev. Canon Morse.

Illustration

It is told that once at a slave auction an Englishman purchased at a great price a poor slave girl. No sooner was she his property than he said to her, Henceforth you are free. I purchased you only to give you liberty. But her heart was so full of gratitude for such unexpected goodness that she replied, Nay, but I owe all to you, and I will only be free to serve you as long as I live. Redemption had made her his servant for ever.

Fuente: Church Pulpit Commentary

:24

Rom 3:24. His grace means the grace of God that was offered the world through Christ. The deeds of man could not save upon their virtue, but the favor made possible by the sacrifice of God’s Son brought free justification to all who accepted the terms.

Fuente: Combined Bible Commentary

Rom 3:24. Being justified. The present tense points, not to continuous justification of the individual, but to an action continuous as respects those spoken of in Rom 3:22-23. Because they are all in this condition (fallen snort of the glory of God), if they are justified it is in this way, namely, freely; as a gift, not by their own merit.

By his grace. Gods grace, i.e., His unmerited favor. His love to the sinner, is the efficient cause of justification; this led to the objective means: through the redemption that is in Christ Jesus. The word redemption, meant first of all, release or deliverance of captives from a state of misery or danger by the payment of a ransom as an equivalent. This idea of a ransom price paid is the essential one in the figurative expression, and the connection not only forbids every attempt at explaining it away, but points to the historical Person who paid the ransom (Christ Jesus) as well as to the ransom itself (the death of Christ). Of course the widest sense of redemption includes a number of blessed truths; but the reference here is specific; and the idea of the payment of a price is confirmed by a number of similar expressions in the New Testament. Freedom from sin is the consequence of the redemption here spoken of, but the redemption itself is an essential part of the work of Christ. Hence the redemption is said to be in Him, not through Him; the next verse clearly shows that the reference is to His vicarious death. Every mode of conception, which refers redemption and the forgiveness of sins not to a real atonement through the death of Christ, but subjectively to the dying and reviving with Him guaranteed and produced by that death, is opposed to the New Testament,a mixing up of justification and sanctification. (Meyer.)

Fuente: A Popular Commentary on the New Testament

Observe here, 1. A glorious privilege vouchsafed to believers, which the scriptures call justification, whereby they are judicially acquitted and discharged from the guilt and punishment of all their sins, and accounted righteous before God.

Observe, 2. The efficient cause of our justification. It is God that justifies: Who can forgive the crime, but the person against whom we have done the wrong?

Observe, 3. The moving or impulsive cause, namely, the free grace of God: Being justified freely by his grace.

Observe, 4. The meritorious cause, the blood-shedding and death of Christ; through redemption that is in Jesus Christ.

Observe, 5. The final cause; to declare his righteousness, not his clemency and mercy only, but his justice and righteousness, especially that attribute which disposes and inclines him to punish sin and sinners.

Observe, 6. The instrumental cause of justification, faith: Whom God hath set forth to be a propitiation, through faith in his blood &c. Some of the papists, especially Cagetan and a Lapide, do call faith causa aplicans in our justification: Verily, an unapplied Christ justifies none, being saved, he must be justified, that is, discharged of, absolved from, the guilt of all sin, upon the account of a complete satisfaction given to divine justice for sin.

Learn, 2. That not all and every sinner, but only repenting and believing sinners are justified by God.

Learn, 3. That when the Lord justifies a believing sinner, he doth it freely; being justified freely by his grace. It is an act of mere grace; there is nothing in the creature that can merit or deserve it: then it would be debt, and not grace.

Learn, 4. That God’s free grace and Christ’s full satisfaction were consistent, and both concurring in the believer’s justification; we are justified freely by God’s grace; yet, though the redemption that is in Christ Jesus: Him God having set forth to be a propitiation.

The word propitiation is an illusion to the mercy seat, which covered the ark wherein the law was; this typified Christ, who fully covers our sins, the transgressions of the law, out of God’s sight.

When therefore the apostle saith, that God hath set forth Christ to be a mercy seat to us, through faith in his blood; we have reason to believe the blood of Christ, as our sin offering, doth make an atonement for us, and renders God propitious to us.

Learn, 5. That Almighty God, in the justification of a believing sinner, is not only gracious and merciful, but just and righteous, in the most exalted degree: To declare his righteousness for the remission of sin.

Where note, That the design and end of God in exacting satisfaction from Christ, was to declare his righteousness in the remission of sin; but the apostle would have us take notice, that our justification is an act of justice as well as mercy, and that God, as he is a just God, cannot condemn the believer, since Christ has satisfied for his sins.

Oh blessed be God! that pardon of sin is built upon that very attribute, the justice of God, which is so affrighting and dreadful to the offending sinner. This attribute, which seemed to be the main bar against remmission, is now become the very ground and reason why God remits.

Hence saith St. John, God is faithful and just to forgive us our sins: Faithful with respect to his own promise, and just with respect to his Son’s satisfaction.

Who then can lay anything to the charge of God’s elect, when justice itself doth justify them?

Behold here the sweet harmony of the divine attributes in justifying and pardoning the believer! One attribute is not robbed to pay another; neither is one attribute raised upon the ruit of another; but justice and mercy both triumph. And well might the justice of God triumph, for never was it thus honoured before, to have such a person as the Son of God stand honoured before, to have such a person as the Son of God stand at its bar, and such a sum as the Son’s blood paid down at once, by way of satisfaction, to its due demands.

Oh glorious and all wise contrivance! whereby God made sufficient provision for the reparation of his honour, for the vindication of his holiness, and for the manifestation of his truth and faithfulness, and for the present consolation, and eternal salvation of all repenting and believing sinners, to the end of the world.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 24. Being justified as a pure gift by His grace through the redemption that is in Christ Jesus.

The participle , being justified, takes us by surprise. Why give this idea, which is the principal one in the context, a subordinate place, by using a participle to express it? To explain this unexpected form, it must be remembered that the idea of justification had already been solemnly introduced, Rom 3:21-22. Rom 3:23 had afterward explained it by the fact of the fall; and now it can reappear as a simple corollary from this great fact. We might paraphrase: being consequently justified, as we have just declared, freely…The present participle () refers to every moment in the history of mankind when a sinner comes to believe. There is no need therefore to add, as Ostervald and others do, a new conjunction: and that they are justified. Neither is it necessary to take this participle, with Beza and Morison, as the demonstration of the fact of sin, Rom 3:23. It is impossible that the essential idea of the whole passage should be given in proof of a secondary idea. The most erroneous explanation seems to us to be that of Oltramare, who here begins a wholly new period, the principal verb of which must be sought in Rom 3:27 : Since we are justified freely…is there here, then, any cause for boasting? The most important passage in the whole Epistle, Rom 3:24-26, would thus be degraded to the rank of a simple incident. And, moreover, the asyndeton between Rom 3:23-24 would be without the slightest justification.

This notion: being justified, is qualified in three directions: those of the mode, the origin, and the means. The mode is expressed by the adverb , gratuitously. It is not a matter of wages, it is a free gift.

The origin of this gift is: His grace, God’s free goodwill inclining him to sinful man to bestow on him a favor. There is no blind necessity here; we are face to face with a generous inspiration of divine love. The means is the deliverance wrought in Jesus Christ. The Greek term denotes etymologically, a deliverance obtained by way of purchase (, ransom). No doubt the New Testament writers often use it in the general sense of deliverance, apart from all reference to a price paid; so Rom 8:23; Luk 21:28; 1Co 1:30. But in these passages, as Morison observes, the matter in question is only one of the particular consequences of the fundamental deliverance obtained by Christ. The idea of the latter is usually connected with that of the ransom paid to obtain it; comp. Mat 20:28, where it is said that Jesus gives his life a ransom (), in the room and stead () of many; 1Ti 2:6, where the term signifying ransom forms one word with the preposition , in the place of (); 1Pe 1:18 : Ye were ransomed as by the precious blood of the Lamb, without spot. This notion of purchase, in speaking of the work of Christ, appears also in 1Co 6:20; 1Co 7:23; Gal 3:13. It is obvious that this figure was most familiar to the apostle’s mind; it is impossible to get rid of it in the present passage.

The title Christ is placed before the name Jesus, the main subject here being his mediatorial office (see on Rom 1:1).

After thus giving the general idea of the work, the apostle expounds it more in detail by defining exactly the ideas he has just stated. That of divine grace reappears in the words: whom he had set forth beforehand, Rom 3:25; that of deliverance, in the words: to be a propitiation through faith; that of Christ Jesus, in the words: in His blood; and, finally, the principal term: being justified, in the last words of Rom 3:26 : the justifier of him who believeth in Jesus. This conclusion thus brings us back to the starting-point of the passage.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

being justified freely by his grace through the redemption that is in Christ Jesus [The apostle adds four additional details, viz.: 1. This, justification is conditional, being obtained through faith in Jesus Christ. 2. It is bestowed upon Jew and Gentile without distinction, for both classes, having failed to attain that perfection of righteousness and character which is the glory of God, are equally condemned without it. 3. It is a free gift, bestowed by God’s grace or favor. 4. It was obtained as a redemption by the giving of Jesus Christ as a ransom (1Co 6:20). The last detail is further elaborated in what follows]:

Fuente: McGarvey and Pendleton Commentaries (New Testament)

24. Being freely justified by his grace through the redemption that is in Christ Jesus. If the people could have been saved through legal obedience and good works, the Son of God might have stayed in heaven, enjoying forever the throne of his glory. Counterfeit religion, girdling the globe and deluding the people with the vain hallucination that they can be saved by priestly absolutions, church loyalty and legal obedience, hurls daily into the face of God the most abominable of all insults by actually treating with contempt the dying love and precious blood of His Son.

Fuente: William Godbey’s Commentary on the New Testament

Verse 24

By his grace; by his favor.

Fuente: Abbott’s Illustrated New Testament

3:24 {9} Being justified {u} freely by his grace through the redemption that is in Jesus Christ:

(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.

(u) By his free gift, and liberality.

Fuente: Geneva Bible Notes

"We now come to the greatest single verse in the entire Bible on the manner of justification by faith: We entreat you, study this verse. We have seen many a soul, upon understanding it, come into peace." [Note: Newell, p. 114.]

It is all who believe (Rom 3:22), not all who have sinned (Rom 3:23), who receive justification (Rom 3:24). [Note: See Blue, pp. 338-50.] Justification is an act, not a process. And it is something God does, not man. As mentioned previously, justification is a forensic (legal) term. On the one hand it means to acquit (Exo 23:7; Deu 25:1; Act 13:39). On the other positive side it means to declare righteous. It does not mean to make righteous.

"The word never means to make one righteous, or holy; but to account one righteous. Justification is not a change wrought by God in us, but a change of our relation to God." [Note: Newell, p. 114. See also Moo, p. 227.]

Justification describes a person’s status in the sight of the law, not the condition of his or her character. The condition of one’s character and conduct is that with which sanctification deals.

"Do not confuse justification and sanctification. Sanctification is the process whereby God makes the believer more and more like Christ. Sanctification may change from day to day. Justification never changes. When the sinner trusts Christ, God declares him righteous, and that declaration will never be repealed. God looks on us and deals with us as though we had never sinned at all!" [Note: Wiersbe, 1:522.]

God, the judge, sees the justified sinner "in Christ" (i.e., in terms of his relation to His Son) with whom the Father is well pleased (Rom 8:1; cf. Php 3:8-9; 1Co 1:30; 2Co 5:21). Justification includes forgiveness but is larger than forgiveness.

"God declares that He reckons righteous the ungodly man who ceases from all works, and believes on Him (God), as the God who, on the ground of Christ’s shed blood, ’justifies the ungodly’ (4.5). He declares such an one righteous: reckoning to him all the absolute value of Christ’s work,-of His expiating death, and of His resurrection, and placing him in Christ: where he is the righteousness of God: for Christ is that! . . .

"We do not need therefore a personal ’standing’ before God at all. This is the perpetual struggle of legalistic theology,-to state how we can have a ’standing’ before God. But to maintain this is still to think of us as separate from Christ (instead of dead and risen with Him), and needing such a ’standing.’ But if we are in Christ in such an absolute way that Christ Himself has been made unto us righteousness, we are immediately relieved from the need of having any ’standing.’ Christ is our standing, Christ Himself! And Christ being the righteousness of God, we, being thus utterly and vitally in Christ before God, have no other place but in Him. We are ’the righteousness of God in Christ.’" [Note: Newell, pp. 100, 104.]

God bestows justification freely as a gift. The basis for His giving it is His own grace, not anything in the sinner.

"Grace means pure unrecompensed kindness and favor." [Note: Lewis Sperry Chafer, Grace, p. 2.]

Grace (Gr. charis) is the basis for joy (chara), and it leads to thanksgiving (eucharistia).

The redemption that is in (i.e., came by) Christ Jesus is the means God used to bring the gift of justification to human beings. The Greek word for redemption used here (apolutroseos) denotes a deliverance obtained by purchase (cf. Mat 20:28; 1Ti 2:6; 1Pe 1:18; 1Co 6:20; 1Co 7:23; Gal 3:13). Everywhere in the New Testament this Greek word, when used metaphorically, refers to "deliverance effected through the death of Christ for the retributive wrath of a holy God and the merited penalty of sin . . ." [Note: A Greek-English Lexicon of the New Testament, s.v. "apolutrosis," p. 65.]

Paul’s use of "Christ Jesus," rather than the normal "Jesus Christ," stresses the fact that God provided redemption by supplying the payment. That payment was the Messiah (Christ) promised in the Old Testament who was Jesus of Nazareth.

Though the question of who received the ransom price has divided scholars, Scripture is quite clear that Jesus Christ offered Himself as a sacrifice to God (Luk 23:46).

"Before you leave Rom 3:24, apply it to yourself, if you are a believer. Say of yourself: ’God has declared me righteous without any cause in me, by His grace, through the redemption from sin’s penalty that is in Christ Jesus.’ It is the bold, believing use for ourselves of the Scripture we learn, that God desires; and not merely the knowledge of Scripture." [Note: Newell, p. 116.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)