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. TO DECLARE, [I SAY], AT THIS TIME HIS RIGHTEOUSNESS - `For the showing forth of His righteousness at this present time' (meaning the present Gospel time), THAT HE MIGHT ('MAY') BE JUST, AND THE JUSTIFIER OF HIM WHICH BELIEVETH IN JESUS - `of him which is of the faith of Jesus.' Glorious paradox! 'Just in punishing,' and 'merciful in pardoning,' men can understand; but 'just in justifying' the guilty startles them. But the propitiation through faith in Christ's blood resolves the paradox, and harmonizes the seemingly discordant element. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has all her desire. [The word 'Ieesou ...

26._For a demonstration, _(121) _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...

21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of...

Verse 26. _TO DECLARE_, I SAY, _AT THIS TIME_] To manifest _now_, by the dispensation of the _Gospel, his righteousness_, his infinite mercy; and to manifest it in such a way, that he might still appear to be the _just_ God, and yet _the justifier_, the pardoner, _of_ _him who believeth in Jesus_. Here we learn that God designed to give the most _evident displays_ both of his _justice_ and _mercy_. Of his _justice_, in requiring a _sacrifice_, and absolutely refusing to give salvation to a lost world in any other way; and of his _mercy_, in _providing_ THE sacrifice which his justice required. Thus, because Jesus was an _atonement_, a _ransom price_, for the sin of the world, therefore God can, consistently with his _justice_, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and...

AT THIS TIME - The time now since the Saviour has come, now is the time when he manifests it. THAT HE MIGHT BE JUST - This verse contains the substance of the gospel. The word “just” here does not mean benevolent, or merciful, though it may sometimes have that meaning; see the Matthew 1:19 note, also John 17:25 note. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his Law, and to the penalty of the Law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The Law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has show

EXPOSITION ROMANS 3:1 (2) _Certain objections with regard to the Jews suggested and met. _In_ _this passage, before proceeding with his argument, the apostle meets certain objections that might be made to what has been so far said. Some difficulty in determining his exact meaning arises from the concise and pregnant form in which the objections are put and answered, and from fresh ones arising out of the answers, which have also to be met. The objections are from the Jewish standpoint, though not put into the mouth of an objecting Jew, but rather suggested as likely ones by St. Paul himself. To the original readers of the Epistle, who were familiar with the tone of Jewish thought, the sequence of the ideas would probably be more obvious than to us. Reserving special consideration of successive clauses for our exposition of each verse, we may,

TO DECLARE, I SAY, AT THIS TIME, HIS RIGHTEOUSNESS,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God: THAT HE MIGHT BE JUST; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is THE JUSTIFIER OF HIM THAT BELIEVETH IN JESUS: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fa...

Romans 3:1. _What advantage then hath the Jew? Or what profit is there of circumcision?_ If, after all, both Jew and Gentiles were under sin, what advantage had the Jew by the covenant under which he lived? Or what was the benefit to him of the circumcision which was his distinctive mark? Romans 3:2. _Much every way: chiefly, because that unto them were committed the oracles of God._ The Jews were God's chronicle-keepers. They had to guard the holy Books, «the oracles of God.» They had also to preserve the knowledge of the truth by those divers rites and ceremonies by which God was pleased to reveal himself of old time. Romans 3:3. For what if some did not believe? Shall their unbeli

RIGHTEOUSNESS "His righteousness", here, is God's consistency with His own law and holiness in freely justifying a sinner who believes in Christ; that is, one in whose behalf Christ has met every demand of the law (Romans 10:4)....

ROMANS 3:26 VIhsou/ The expansion of VIhsou/ (a A B C K P 81 1739 _Byz al_) by the addition of Cristou/ (629 it(d*), 61 copbo _al_) is a natural scribal accretion. The reading of syrp (kuri,ou h`mw/n VIhsou/ Cristou/) corresponds to Syriac ecclesiastical idiom. The omission of VIhsou/ by F G 336 itg and the reading VIhsou/n in Dgr Y 33 614 _Lect al_ are the result of copyists’ blunders in transcribing _scriptio continua_ i=u=pououn. (VIhsou/ was usually written i=u=, and...