Romans 3:21

But now, &c.— But now a righteousness of God without law is discovered, being testified by the law and the prophets, (Romans 3:22.) even the righteousness of God through faith in Jesus Christ, &c. See the note on chap. Romans 1:17. The question with the Apostle is, "Upon what footing do either Jews or Gentiles obtain this instance of justification or salvation,—namely, to have a place among God's people, in his family and kingdom, and to be made meet to be partakers of the promises, and of the heavenly calling?" Now in a court of judicature there are two ways of righteousness, or justification. First, when a person stands upon his obedience to law, or a rule of action; then righteousness, justification, or a right to the blessing, whatever it be, is his due; and the lawgiver is bound by his own constitution to give it: this is the righteousness or justification which is of law or works. The other way of justification is, by the mere grace or favour of the lawgiver. When the law is transgressed, the sinner has no dependence but upon the mercy and goodness of the lawgiver or judge, and can be justified only by his grace, remitting sin, and conferring the undeserved blessings. Now this is the righteousness or justification of God without law, because it is provided and granted by him, setting aside law, or in a way different from that in which law justifies; or, it is the righteousness or justification of faith, as it is answered on our part, only by belief and trust in the mercy and favour of God. Law and works give us a right which the lawgiver cannot deny, unless he will reverse and break his own constitution, granting life and happiness to the obedient; which constitution the Apostle here supposes: but grace and faith suppose that we are transgressors, obnoxious to wrath; and that if we escape destruction, and obtain any blessings, it is purely because the judge is merciful, and of his own sovereign goodness chooses to spare us, and to bestow farther favours upon us. Of works, as antecedent to justification, and inconsistent with grace and faith, the Apostle speaks, in Chapter s 3: Romans 4:5 : Romans 9:10 : Of works, as consequent to justification, and consistent with grace and faith, he discourses, Chapter s Romans 6:7 : Romans 8:12 : Romans 13:14 : Or thus,—Of grace and faith, as excluding works, he discourses in Chapter s 3: Romans 4:5 : Romans 9:10 : Of grace and faith, as obliging to good works, and producing them, he speaks in Chapter s Romans 6:7 : Romans 8:12 : Romans 13:14 : Or it may otherwise be expressed thus:—Of the terms of our present admittance into the kingdom and covenant of God, he discourses in Chapter s 3: Romans 4:5 : Romans 9:10 : and of our obligations to obedience, after we are taken into them, he discourses in Chapter s vi, vii, &c. But it is proper to observe, that by what is here offered, it is not meant that no works or obedience but what are sinless will be accepted; or as if there were no allowance for repentance, or no benefit of pardon, now that we are taken into the kingdom and covenant of God. For pardon, upon repentance, is one of the privileges of that kingdom, and a blessing freely given us in Christ, and not to us only, but to the truly penitent in all ages and nations, who will be pardoned at last, though they have not in this life such clear knowledge of it as we enjoy.