Verse:
Romans 3:22
Even the righteousness (justify / dikaiosune) of God [which is] by faith (faith / pistis) of Jesus Christ unto all and upon all them that believe (faith / pisteuo): for there is no difference:
Commentary by Adam Clarke
Verse 22. Even the righteousness of God Source
That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.
Commentary by Coffman
Even the righteousness of God through faith of Jesus Christ ..." Unto all and upon all them that believe ...
shows the principal constituent of God's righteousness. God's righteousness, in short, is the righteousness of Jesus Christ, his absolute, intrinsic, unalloyed righteousness, implicit in his perfect faith (mentioned here) and his perfect obedience (implied). The contrary notion that God's righteousness is some imputation accomplished by the sinner's faith is unfounded. Any righteousness that could commend itself to the Father and become the ground of anything truly worthwhile would, by definition, have to be a true and genuine righteousness. That righteousness was provided by the sinless life of the Christ, summarized in this verse as "through faith of Jesus Christ," the idea being much clearer in the KJV,
The righteousness of God which is by faith of Jesus Christ. Source
That believer's faith is not in the first clause of this verse is proved by its being introduced in the final phrase, "believe" here having reference to sinners' faith, which is no part of God's righteousness at all, but a mere condition of his salvation, like baptism, being neither any more important nor any less important than baptism.
Its being affirmed here that the true righteousness of God is "unto all them that believe" is primarily a part of Paul's argument for the intrinsic righteousness of God, the supporting fact in view being that God's righteousness had been made available unto all, not being restricted, as formerly, to Israel. The sole condition mentioned in this place as prerequisite to procurement of that righteousness is BELIEVING, and it must be understood as a synecdoche, a form of metaphor, where a part stands for the whole, such as "sail" for ship. In the employment of this figure, the part mentioned must be outstanding and conspicuous. Thus, a ship 'could not be called merely "a rudder." Faith, being an outstanding and conspicuous condition of redemption, is here used as a synecdoche for all the conditions God has imposed and made to be prerequisites of salvation. The most conspicuous theological error of Biblical interpretation in the past five hundred years is that of interpreting this synecdoche as a denial of the other conditions of salvation.
Commentary by David Guzik
How this righteousness is communicated to man.
Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; Source
a. To all and on all who believe: In Romans 3:21, Paul told us how this righteousness does not come. It does not come through the deeds of the law, it is apart from the law. Now Paul tells us how this saving righteousness does come. It is through faith in Jesus Christ to all and on all who believe.
b. Through faith in Jesus Christ: The righteousness of God is not ours by faith; it is ours through faith. We do not earn righteousness by our faith. We receive righteousness through faith in Jesus Christ.
i. Through faith "points to the fact that faith is not a merit, earning salvation. It is no more than the means through which the gift is given." (Morris)
ii. "But faith is not 'trusting' or 'expecting' God to do something, but relying on His testimony concerning the person of Christ as His Son, and the work of Christ for us on the cross . . . After saving faith, the life of trust begins . . . trust is always looking forward to what God will do; but faith sees that what God says has been done, and believes God's Word, having the conviction that it is true, and true for ourselves." (Newell)
Commentary by Jamieson, Faussett and Brown
22. by faith of--that is, "in" Source
Jesus Christ unto all and upon all them that believe--that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
Commentary by John Wesley
Verse 22. To all And upon all
- The Jews. That believe: for there is no difference
- The gentiles Source
- Either as to the need of justification, or the manner of it.
Commentary by Matthew Henry
II. He argues from God's glory to prove that justification must be expected only by faith in Christ's righteousness. There is no justification by the works of the law. Must guilty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression? No, blessed be God, it is not (Romans 3:21,22); there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting,--righteousness which he confers upon us; as the Christian armour is called the armour of God, Ephesians 6:11. Source
Ephesians 6:11 1. Now concerning this righteousness of God observe,
Put on the full armor of God so that you can take your stand against the devil's schemes.
(1.) That it is manifested. The gospel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up upon the pole; we are not left to grope our way in the dark, but it is manifested to us.
(2.) It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together--owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in is a complete righteousness.
(3.) Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness. See Acts 10:43. This might recommend it to the Jews, who were so fond of the law and the prophets.
(4.) It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object--an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king--trusting in him, accepting of him, and adhering to him, in all these. It is by this that we become interested in that righteousness which God has ordained, and which Christ has brought in.
(5.) It is to all, and upon all, those that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ; for there is no difference. Or, it is eis pantas--to all, offered to all in general; the gospel excludes none that do not exclude themselves; but it is epi pantas tous pisteuontas, upon all that believe, not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the benefits and privileges of it.
Commentary by Peoples New Testament
22. Even the righteousness . . . by faith of Jesus Christ. Source
The Gospel, wherein we are "justified by faith, and have peace with God through Jesus Christ." All were guilty under the law, but the law and prophets pointed to forgiveness in Christ. Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent.
Commentary by Robertson
Even (de). Through faith in Jesus Christ (dia pistewv [Ihsou] Xristou).
Not adversative here. It defines here. Distinction (diastolh).
Intermediate agency (dia) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in Galatians 2:16 by the addition eiv Xriston Ihsoun episteusamen (we believed in Christ), by thv eiv Xriston pistewv umwn (of your faith in Christ) in Colossians 2:5, by en pistei thi en Xristwi Ihsou (in faith that in Christ Jesus) in 1 Timothy 3:13, as well as here by the added words "unto all them that believe" (eiv pantav touv pisteuontav) in Jesus, Paul means.
Galatians 2:16 Colossians 2:5
know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. 1 Timothy 3:13
For though I am absent from you in body, I am present with you in spirit and delight to see how orderly you are and how firm your faith in Christ is.
Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. Source
See on "1Co 14:7" for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (2:9), but justification or setting right with God is offered to both on the same terms.
1Co 14:7 Romans 10:12
Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes?
For there is no difference between Jew and Gentile--the same Lord is Lord of all and richly blesses all who call on him,
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Prepared by William C. Barman for George Young Memorial United Methodist Church -- Palm Harbor, FL on 9/25/03; 5:19:38 PM