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26. For a demonstration, ¹²¹¹²¹     There is a different preposition used here, πρὸς, while εἰς is found in the preceding verse. The meaning seems to be the same, for both prepositions are used to designate the design, end, or object of any thing. This variety seems to have been usual with the Apostle; similar instances are found in Romans 3:22, as to εἰς and ἐπὶ, and in Romans 3:30, as to ἐκ and διὰ. “By both,” says Wolfius, “the final cause (causa finalis) is indicated.” Beza renders them both by the same preposition, ad, in Latin; and Stuart regards the two as equivalent. There is, perhaps, more refinement than truth in what Pareus says, — that εἰς intimates the proximate end — the forgiveness of sins; and πρὸς, the final end — the glory of God in the exhibition of his justice as well as of his mercy. There is, at the same time, something in the passage which seems favorable to this view. Two objects are stated at the end of the passage, — that God might appear just, and be also the justifier of such as believe. The last may refer to ἐις, and the former to πρὸς; and this is consistent with the usual style of the Apostle; for, in imitation of the Prophets, where two things are mentioned in a former clause, the order is reversed in the second. — Ed. etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to ascribe them all to God. At the same time mention was intentionally made twice of this demonstration, that the Jews might open their eyes to behold it. — At this time, etc. What had been ever at all times, he applies to the time when Christ was revealed, and not without reason; for what was formerly known in an obscure manner under shadows, God openly manifested in his Son. So the coming of Christ was the time of his good pleasure, and the day of salvation. God had indeed in all ages given some evidence of his righteousness; but it appeared far brighter when the sun of righteousness shone. Noticed, then, ought to be the comparison between the Old and the New Testament; for then only was revealed the righteousness of God when Christ appeared.

That he might be just, etc. This is a definition of that righteousness which he has declared was revealed when Christ was given, and which, as he has taught us in the first chapter, is made known in the gospel: and he affirms that it consists of two parts — The first is, that God is just, not indeed as one among many, but as one who contains within himself all fullness of righteousness; for complete and full praise, such as is due, is not otherwise given to him, but when he alone obtains the name and the honor of being just, while the whole human race is condemned for injustice: and then the other part refers to the communication of righteousness; for God by no means keeps his riches laid up in himself, but pours them forth upon men. Then the righteousness of God shines in us, whenever he justifies us by faith in Christ; for in vain were Christ given us for righteousness, unless there was the fruition of him by faith. It hence follows, that all were unjust and lost in themselves, until a remedy from heaven was offered to them. ¹²²¹²²     A parallel passage to this, including the two verses, Romans 3:25 and 26, is found in Hebrews 9:15; where a reference, as here, is made to the effect of Christ’s death as to the saints under the Old testament. The same truth is implied in other parts of Scripture, but not so expressly declared. Stuart makes here an important remark — that if the death of Christ be regarded only as that of a martyr or as an example of constancy, how then could its efficacy be referred to “sins that are past?” In no other way than as a vicarious death could it possibly have any effect on past sins, not punished through God’s forbearance. — Ed.