Romans 3:21-24 - Joseph Benson’s Commentary on the Old and New Testaments

But now the righteousness of God That is, the manner of becoming righteous which God hath appointed; without the law Without that perfect and previous obedience which the law requires; without reference to, or dependance on, the law, ceremonial or moral, revealed or natural; is manifested In the gospel, being attested by the law and the prophets. The example of Abraham's justification by faith, recorded Genesis 15:6, and the passage which the apostle quotes, Romans 4:7, from Psalms 32:1-2, as well as that from Habakkuk, quoted Romans 1:17, are clear testimonies, from the law and the prophets, that there is a righteousness without the law, which God accepts; and that the method of justification revealed in the gospel was the method in which men were justified under the law, and before the law: in short, it is the method of justifying sinners, established from the very beginning of the world. Even the righteousness of God That which God hath appointed to be, by faith of Jesus Christ By such a firm, hearty, lively belief of Christ's being what the gospel declares him to be, a divinely-commissioned and infallible Teacher, a prevalent Mediator between God and man; an all- sufficient Saviour, and a righteous Governor; such a belief as produces a sincere confidence in him, a true subjection to him, a conscientious obedience to his laws, and imitation of his example. Unto all Which way of justification is provided for, and sincerely and freely offered unto all, and is bestowed upon all them that believe Whether Jews or Gentiles; for there is no difference Either as to men's need of justification and salvation, or the manner of attaining it. For all have sinned In Adam and in their own persons; by a sinful nature, sinful tempers, and sinful actions; and come short of the glory of God The supreme end of man; short of his image and nature, and communion with him, and the enjoyment of him in heaven. Or, they have failed of rendering him that glory that was so justly his due, and thereby have not only made themselves unworthy the participation of glory and happiness with him, but stand exposed to his severe and dreadful displeasure. The word υσερουνται, here rendered come short, is properly applied to those, whose strength failing them in the race, are left behind. The word, therefore, is very suitable to mankind, who, being weakened by sin, have lost eternal life, the reward which they pursued by their obedience. Being justified Pardoned and accepted, or accounted righteous; freely, δωρεαν, of free gift, and not through any merit of their own; by his grace His unmerited favour, his undeserved goodness, and not through their own righteousness or works, in whole or in part. Freely by his grace One of these expressions might have served to convey the apostle's meaning: but he doubles his assertion in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness. Through the redemption which is in, or by, Christ Jesus Procured for them by his death, the price paid for their redemption. The word απολυτρωσις, here and elsewhere rendered redemption, denotes that kind of redemption of a captive from death, which is procured by paying a price for his life. See note on 1 Timothy 2:6. The redemption purchased for us by Christ is deliverance from the guilt and power of sin, and the wrath of God consequent thereon, and from the power of our spiritual enemies, the devil, the world, and the flesh. See Ephesians 1:7; Colossians 1:14; Titus 2:14; Galatians 1:4; 1 Peter 1:18-19.