Romans 3:26

to declare, I say, at this time His righteousness: that he might be just, and the Justifier of him which believeth in Jesus. "Having proved that justification, on the ground of legal obedience or personal merits, is for all men impossible, Paul proceeds to unfold the method of salvation presented in the Gospel. " (Hodge.) In v. 20 the sentence of condemnation concerning them all has been declared. And only he that has this knowledge of sin will incidentally comprehend, understand, what is really meant with the righteousness which is valid before God. The apostle places his statements as an expression of logical consequence: "But now. " Although, then, all men are under the sentence of condemnation, there is still hope for them, there is a way of justification, of salvation, open for all of them. Without the Law the righteousness of God is revealed, manifested. The Law has nothing to do with this revelation; the righteousness which is here spoken of is not that of the Law. It is God's method of justification which is here presented, as in chap. 1:17. It is the righteousness of which God is the Source and Author, which comes from Him alone, which He alone can give, and which therefore is acceptable in His sight. It is the righteousness which is imputed to us by God for the sake of Jesus Christ, of which Luther confesses: "Therefore this is a majestic preaching and heavenly wisdom that we believe: our righteousness, salvation, and consolation are outside of us, that we should be righteous, acceptable, holy, and wise before God, and still there is in us only sin, unrighteousness, and foolishness. In my conscience there is nothing but the feeling and the memory of sin and of the terrors of death, and yet I should look elsewhere and believe that sin and death is not there. " Justification does not designate a moral change in man, but signifies a forensic act on the part of God, by which He imputes to us, makes us possessors of, a righteousness which was not ours, which we did not merit: But whom God justifies, declares to be righteous, he is righteous, although all the world and all devils unite in condemning him, though even his own conscience blames and condemns him. This righteousness has been manifested, it has been made plain, placed in the light. The sentence of God according to which the sinner is declared righteous was spoken and existed in Christ before the foundation of the world. And this is now made known to sinners through the Gospel, by the witness of the Law and the prophets, the two principal parts of the Old Testament Scriptures, in both of which parts the Gospel-message was plainly contained; for the prophecies of Christ proclaimed the salvation in and through Christ.

This thought is again taken up in the next verse for further explanation: The righteousness; namely, before God, through faith in Jesus Christ, to all and upon all that believe. That is the righteousness to which the apostle refers, the righteousness which is valid before, acceptable to. God, and which becomes the possession of all those that believe in Jesus Christ, the God-man, the Messiah, and thus accept the salvation which has made justification possible. The Gospel-message works faith in the hearts of men, and this faith does not earn or merit righteousness before God, but accepts, receives, and appropriates the imputed righteousness. Faith is the trustful acceptance of the mercy of salvation. By believing the Gospel, the believer accepts and appropriates his Savior, Jesus Christ, and therefore also the righteousness which Jesus has prepared. The righteousness of God is intended for all those that believe, and therefore it also is poured forth like a stream upon all those that believe. Whoever believes, no matter what his antecedents and his history, by his faith receives what God offers, and thus becomes the possessor of this great blessing of the New Testament.

That there can be neither the merit of a natural excellency nor even that of the act of believing in the believers, is evident from the nest words of the apostle: For there is no difference, no distinction among men as to their relation toward God, for they all, also the believers, have sinned and are lacking the glory of God; they have no standing before God by nature, they have nothing that they can boast of before Him. It is because they are conscious of their own sinfulness and of their moral destitution before the omniscient and holy God that they cling to their Savior in faith and accept His righteousness, which makes them acceptable and just before God.

Justification is thus, as the apostle states, transmitted freely, as a gift, through the grace of God, which alone can be the source of mercy. And it is made possible through the redemption, literally, through the deliverance by the paying of ransom, of Jesus Christ. Jesus had redeemed us from all our sins and from the wrath of God by staking a price, a ransom, for our souls, Matthew 20:28; Mark 10:45; 1 Timothy 2:6; Titus 2:14. And this price of ransom was none other than His own precious blood. Ephesians 1:7; Colossians 1:14; 1 Peter 1:18. And the manner in which He paid this wonderful price is fully described. God has set Him forth as a mercy seat through faith in His blood; that was the purpose, the intention! of God as put into practice in the sacrifice of Calvary, John 3:14. Jesus is the true Mercy-seat, of whom the cover of the ark in the Most Holy Place was but a feeble type. Just as the high priest of the Old Testament, on the great Day of Atonement, sprinkled the blood of the sacrifice against the lid of the ark, thereby making reconciliation for the sins of the entire people. Leviticus 16:30, thus Jesus is the perfect Mercy seat in His own blood. High Priest, Sacrifice, and Mercy-seat in one person, Jesus has fulfilled all types of Old Testament sacrifices by the shedding of His holy blood as a ransom for the sins of the world. Thus He became the true Mediator between God and men, covering all our sin, guilt, shame, and nakedness before the eyes of God, and obtaining a perfect redemption for all men. And the reconciliation thus obtained becomes our possession and property by faith in His blood: God looks upon the precious blood of His Son, through which the sins of the whole world are expiated, through which all sinners are delivered from sin, guilt, wrath and damnation: and for the sake of this bloody sacrifice and perfect merit of Christ He pronounces the sinners just and holy.

Having set forth the nature and ground of the Gospel method of justification. Paul now states its object: For the declaration of His righteousness. God has set forth Jesus, His Son, the Redeemer, as the true Mercy-seat, is still setting Him forth before the eyes of the entire world of sinners, Galatians 3:1, in order to show forth His righteousness. It was an act of the righteousness of God that He condemned His Son, the Substitute for all sinners, to the violent death of the cross; by setting forth Christ in His wounds and blood before the eyes of all men, He declared His righteousness before the whole world. The avenging righteousness and holiness of God could not be satisfied with less, it must demand the supreme sacrifice. And such an open declaration and demonstration of the essential righteousness of God was all the more necessary because of the passing over of the sins committed before in the forbearance of God. On account of the great patience and forbearance of God in the period before Christ the sins of men had remained unpunished, apart from a few extraordinary manifestations of God's avenging justice, Acts 14:16; Acts 17:30. Even though death, the wages of sin, reigned from Adam to Christ, yet it was a time of comparative impunity, and it was a demonstration of the forbearance of God that sinful people could live years and generations in their sins before they were called away by death. But now, at the present time, in the new dispensation. God demonstrated His righteousness. The very act of overlooking the sins in the time before the advent of Christ had been done in view of this demonstration of His righteousness in the present time. During all the centuries before the coming of Christ, the divine justice, on account of the righteousness of God, had demanded the punishment of sinners. And the full punishment had been meted out to Christ, the Substitute for all sinners of all times. "The death of Christ vindicated the justice of God in forgiving sin in all ages of the world, since those sins were by the righteous God punished in Christ. " The punishment of the sinners which was taken over by Christ is full expiation for all sins; by His suffering and death He has paid the debt in full, He has exhausted wrath and judgment. And the setting forth of Christ as the true Mercy-seat was done finally for the purpose, in order to be Himself just and to justify him who is of the faith of Jesus, in demanding from Christ, the Substitute of sinners, the full payment of the guilt of sin, God proved Himself to be the Just One. And in sending forth Christ to make this vicarious sacrifice, and in being in Christ for the reconciliation of the world, God justified the sinners, pronounced them pure and righteous, the justification actually becoming the possession of him that accepts it by faith in Jesus, in whom this faith is characteristic, whose entire religious and moral nature has its source in his faith in Jesus.

Justification

The doctrine of the justification of a poor sinner before God is the central doctrine of Christian faith, the doctrine with which the Church stands and falls. "If this article of justification is lost, then there is lost at the same time the entire Christian doctrine... For in it are contained all the other articles of our faith, and if this one is considered in the right light, then all the others will be judged properly... If this article is put aside, then nothing remains but error, hypocrisy, godlessness, idolatry, no matter how much it may appear as the highest truth. " "From this article we can yield or recede nothing, no matter if heaven and earth fall and everything that will not remain. For there is none other name under heaven given among men whereby we must be saved, says Peter, Acts 4:12. And by His stripes we are healed, Isaiah 53:3. And upon this article everything rests that we teach and live against the Pope, devil, and the world. Therefore we must be altogether sure of it and not doubt, else everything is lost, and Pope and devil and everything will have and keep the victory and right against us."

Every effort has been made by the sectarians and false teachers to weaken the force of the glorious passage, 3:21-28. Some have maintained that the righteousness of God here referred to is merely the divine attribute, the justice, mercy, and general rectitude of God. If this were true, however, then this quality of God would be revealed outside of the Law, v. 22, and would become the actual property and attribute of the believer by faith, v. 23. Others have declared that the righteousness of God is the quality of being good, as demanded by the Law and wrought through the power of God in the hearts of men. But the righteousness spoken of in the text is revealed without the cooperation of the Law, and a perfect moral and civic righteousness is not possible without the Law as given by God. The righteousness which the apostle speaks of is one without the Law, with which the Law has nothing to do. It is God's method of justification. "The method of justification by works being impossible, God has revealed another, already taught indeed, both in the Law and prophets, a method which is not legal (without Law), i. e. , not on the condition of obedience to the Law, but on the condition of faith, which is applicable to all men, and perfectly gratuitous. " Justification, therefore, is the act of God by which He declares a man to be righteous, pronounces him righteous, states that he is free from the sentence of condemnation, openly asserts that the accused is no longer guilty or worthy of punishment.

This justification, this merciful declaration of God, is imputed to the sinner by faith, Acts 13:38, without the deeds of the Law. All merit on the part of man, both as to righteous deeds and a proper attitude toward God and His mercy, are excluded, and even faith itself as the fountain or root or germinating power of good works. Even when faith exercises its own peculiar office and quality, and in this way takes hold of, accepts, the grace of God and the righteousness of Christ, faith comes into consideration only inasmuch as it is the creation of God in the heart of man for the purpose of receiving the judgment of mercy. It is not the act of apprehending that justifies the believer, but only the thing which is apprehended. The factor that induces God to declare a man righteous and just is altogether and alone the object of faith. Truly, "by grace are ye saved, through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast," Ephesians 2:8. "Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified," Galatians 2:16.