Romans 3:22

Verse 22. Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making men righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding men as righteous through their belief in Jesus Christ.

By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mk 11:22, "Have the faith of God," (margin,) means, have faith in God. So Acts 3:16, the "faith of his name," (Greek,) means, faith in his name. So Gal 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith, Mk 16:16.) God has promised that they who believe in Christ shah be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all. It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all"--ειςπαντας--may denote that this plan of justification has come (Luther) unto all men, to Jews and Gentiles; i.e. that it has been provided for them and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all"--επιπαντας--may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere face that the announcement had come to all. The apostle adds, therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa 64:6, also Php 3:9.

For there is no difference. That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of men; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.

(a) "faith of Jesus Christ" Rom 5:1

Romans 3:30

Verse 30. It is one God. The same God; there is but one, and his plan is equally fitted to Jews and Gentiles.

The circumcision. Those who are circumcised--the Jews.

The uncircumcision. Gentiles; all who were not Jews.

By faith--through faith. There is no difference in the meaning of these expressions. Both denote that faith is the instrumental cause of justification, or acceptance with God.

(e) "which shall justify" Gal 3:8,28

Romans 9:30

Verse 30. What shall we say then? What conclusion shall we draw from the previous train of remarks? To what results have we come by the passages adduced from the Old Testament? This question is asked prepatory to his summing up the argument; and he had so stated the argument that the conclusion which he was about to draw was inevitable.

The Gentiles. That many of the Gentiles; or that the way was open for them, and many of them had actually embraced the righteousness of faith. This epistle was written as late as the year 57, (see Introduction,) and at that time multitudes of heathens had embraced the Christian religion.

Which followed not after righteousness. The apostle does not mean that none of the pagans had any solicitude about right and wrong, or that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify themselves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the law, and who felt no need of any other justification; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness. See Rom 1:1 and following. The word "followed" here often denotes to pursue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word righteousness here means the same as justification. The Gentiles, which sought not justification, have obtained justification.

Have attained to righteousness, have become justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that men would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel had not the peculiar obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and men were more easily brought to see that they were sinners, and to feel their need of a Saviour. Though God dispenses his favours as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel finds more obstacles among some men than among others. This was a most cutting and humbling doctrine to the pride of a Jew; and it is no wonder, therefore, that the apostle guarded it as he did.

Which is of faith. Justification by faith in Christ. Rom 1:17,31.

(e) "the Gentiles" Rom 10:20 (f) "the righteousness which is of faith" Rom 1:17, Php 3:9

Romans 9:32

Verse 32. Wherefore? Why. The apostle proceeds to state the reason why so uniform and remarkable a result happened.

They sought it not by faith, etc. They depended on their own righteousness, and not on the mercy of God to be obtained by faith.

By the works of the law. By complying with all the demands of the law, so that they might merit salvation. Their attempted obedience included their prayers, fastings, sacrifices, etc., as well as compliance with the demands of the moral law. It may be asked here, perhaps, how the Jews could know any better than this? How should they know anything about justification by faith. To this I answer,

(1.) that the doctrine was stated in the Old Testament. See Hab 2:4. Comp. Rom 1:17. Ps 32; Ps 130; Ps 14. Comp. Rom 3, Job 9:2.

(2.) The sacrifices had reference to a future state of things, and were doubtless so understood. See the epistle to the Hebrews.

(3.) The principle of justification, and of living by faith, had been fully brought out in the lives and experience of the saints Of old. See Rom 4, Heb 11.

They stumbled. They fell; or failed; or this was the cause why they did not obtain it.

At that stumbling-stone. To wit, at that which he specifies in the following verse. A stumbling-stone is a stone or impediment in the path, over which men may fall. Here it means that obstacle which prevented their attaining the righteousness of faith; and which was the occasion of their fall, rejection, and ruin. That was the rejection and the crucifixion of their own Messiah; their unwillingness to be saved by him; their contempt of him and his message. For this God withheld from them the blessings of justification, and was about to cast them off as a people. This also the apostle proceeds to prove was foretold by the prophets.

Romans 10:6

Verse 6. But the righteousness which is of faith. It is observable here that Paul does not affirm that Moses describes anywhere the righteousness by faith, or the effect of the scheme of justification by faith. His object was different, to give the law and state its demands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified as if it were living, and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from De 30:11-14. The original meaning of the passage is this: Moses near the end of his life, having given his commandments to the Israelites, exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible. They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands; of looking into the profound mysteries of the high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the Divine law, it may be observed, that, among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was peculiarly a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, travelled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage. Moses dwells on the thought, and places it in a variety of forms by the questions, "Who shall go up to heaven for us," etc.; and Paul regards this as appropriately describing the language of Christian faith; but without affirming that Moses himself had any reference in the passage to the faith of the gospel.

On this wise. In this manner.

Say not in thine heart. The expression, to say in the heart, is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to understand it.

Who shall ascend into heaven? This expression was used among the Jews, to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus Job 11:7, "Canst thou by searching find out God? It is high as heaven, what canst thou do?:" etc. Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible.

That is, to bring Christ, etc. Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words, because

(1.) they appropriately expressed the language of faith.

(2.) If this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to become a man, and to die. To save man it was indeed indispensable that Christ should have come down from heaven, But the language of faith was that this had already been done. Probably the word Christ here includes all the benefits mentioned in Rom 10:4, as resulting from the work of Christ.

(n) "Say not in thine heart" De 30:12-14
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