21. But now the righteousness of God without the law 1 is manifested, being witnessed by the law and the prophets;
21. Nunc autem sine Lege justitia Dei manifesto est, testimonio comprobata Legis et prophetarum;
22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference:
22. Justitia, inquam, Dei per fidem Iesu Christi, in omnes et super omnes credentes; non est sanè distinctio:
It is not unknown to me, that Augustine gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. (Deum promereri -- to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context.
For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man's justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. 2 Again, since this is a definition of the righteousness of faith, "Blessed are they whose iniquities are forgiven," there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness.
They think that these two things well agree, -- that man is justified by faith through the grace of Christ, -- and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, -- that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. 3 Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, -- "by not imputing to them their sins." In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, (Galatians 3:12;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, -- that we are justified by faith, because we are united by faith to the body of Christ, -- that we are justified freely, because God finds nothing in us but sin.
But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition -- "Blessed are they whose iniquities are forgiven" -- was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only.
When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. 8 Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.
1 Here again it is better, and indeed necessary for the Apostle's argument, to render
2 Professor Hodge very justly observes, "It never was the doctrine of the Reformation, or of the Lutheran and Calvinistic divines, that the imputation of righteousness affected the moral character of those concerned. It is true," he adds, "whom God justifies he also sanctifies; but justification is not sanctification, and the imputation of righteousness is not the infusion of righteousness." -- Ed.
3 "The foundation of your trust before God, must be either your own righteousness out and out, or the righteousness of Christ out and out. . . If you are to lean upon your own merit, lean upon it wholly -- if you are to lean upon Christ, lean upon him wholly. The two will not amalgamate together, and it is the attempt to do so, which keeps many a weary and heavy-laden inquirer at a distance from rest, and at a distance from the truth of the gospel. Maintain a clear and consistent posture. Stand not before God with one foot upon a rock and the other upon a treacherous quicksand...We call upon you not to lean so much as the weight of one grain or scruple of your confidence upon your own doings -- to leave this ground entirely, and to come over entirely to the ground of a Redeemer's blood and a Redeemer's righteousness." -- Dr. Chalmers.
4 "The words but now may be regarded merely as marking the transition from one paragraph to another, or as a designation of tense; now, i.e., under the gospel dispensation. In favor of this view is the phrase, "to declare at this time his righteousness, Romans 3:26." -- Hodge.
5 "Testimonio comprobata," etc., so Beza and Pareus render
6 Concurrent with what is said here is this striking and condensed passage from Scott, -- "It has been witnessed by the law and the Prophets; the ceremonies typified it; the very strictness of the moral law and its awful curses, being compared with the promises of mercy to sinners, implied it; the promises and predictions of the Messiah bore witness to it; the faith and hope of ancient believers recognized it; and the whole Old Testament, rightly understood, taught men to expect and depend on it." -- Ed.
7 The words which follow,
8 The original is this, "Ut ergo justificemur, causa efficiens est misericordia Dei, Christus materia, verbum cum fide instrumentum -- When therefore we are justified, the efficient cause is God's mercy, Christ is the material, the word with faith is the instrument." -- Ed.
Stuart connects these words with "manifested," or revealed, in verse 21. It is manifested to all, and manifested for all; that is, for the real benefit of all who believe; in other words, it is offered to all, but becomes of real advantage only to those who believe. But the simpler mode is to consider the words which is, as in our version, to be understood. '