Chapters 3:21–5:11
Paul begins this sub-division of the epistle with, "But now...." This is a pivotal expression indicating that he is now turning to something in contrast to what he has been discussing. He has been giving us the bad news concerning the human race; now he is going to present the good news that God has for fallen man. Hence, the unfolding of the blessings of the gospel begins here at chapter 3:21. From this verse through to chapter 5:11, Paul explains how God can righteously save sinners who believe on His Son, through His justifying and reconciling work.
The Righteousness of God
Chapter 3:21-31
Chapter 3:21—He says, "But now the righteousness of God without [apart from] the Law is manifested." In this statement, Paul brings us to the cross of Christ. The righteousness of God has been "manifested" there in its perfection for all to see. (In the Greek, this sentence is in a tense which indicates that the manifestation of the righteousness of God is something that has occurred and now stands as a testament for all to behold.) The manifesting of God's righteousness is not something that He does in people to cause them to understand and believe the gospel. (That is a different work of God produced by the Spirit’s quickening power which Bible teachers call "illumination.") Rather, the manifesting of the righteousness of God points to something that God has done at the cross and has made known through the gospel for all to understand and believe. If people would look at the cross of Christ with the understanding that faith gives, they would see the righteousness of God manifested in its perfection.
As mentioned in our comments in chapter 1:17, “the righteousness of God” has to do with the way in which God is able to save sinners without compromising what He is in Himself as a holy and a just God. The fact that Paul says that this righteousness is "of God" shows that God is the source of it. He has devised the plan of salvation for man.
The need for the righteousness of God is great. Man’s sin has created a dilemma. Being that God is a God of love, His very nature calls for the blessing of man, because He loves all men. But being a holy God, His holy nature justly demands that man should be punished for his sins (Psa. 89:14; Heb. 2:2). If God acted according to His heart of love and brought men into blessing without judging their sins, it would be at the expense of His holiness, and thus He would cease to be just. He cannot do that and still be righteous. On the other hand, if God acted only according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell—but the love of God would never be known. How then can God save men and at the same time remain just? This is where the gospel comes in so sweetly. It declares God’s righteousness and announces the good news that He has found a way to meet His holy claims against sin, and at the same time, reach out in love to save sinners who believe.
This is all because of what He did at the cross of Christ; it was there that God took up the whole question of sin and settled it for His own glory and for the blessing of man. He sent His Son to be the Sin-bearer, and in His sacrificial death, God judged sin according to the demands of His holiness. On the cross, the Lord Jesus took the believer's place before God and bore the judgment of his sins in His "own body on the tree" (1 Peter 2:24). His "finished" work on the cross (John 19:30) rendered a full satisfaction to the claims of divine justice and paid the price for the believer's sins, and also for the whole outbreak of sin in the creation (Heb. 2:9 – "taste death for every thing"). More than that, at the cross God’s love has been displayed in the greatest way, for He gave His only-begotten Son as the Sin-bearer. With the sin question fully taken care of, God has come out to men with the good news that He can—on a righteous basis—redeem, forgive, justify, and reconcile the sinner who believes. Thus, the gospel presents God as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26). Nothing will work more for the peace of the believer than to learn that God has saved him, and that He has done it righteously.
It is interesting to note that in presenting the gospel in this passage in Romans, Paul does not begin with the love of God, but rather with the righteousness of God. This is because God's claims against sin must be met first, before God's love can be proclaimed to man.
The perfect righteousness of God
Is witnessed in the Saviour's blood;
'Tis in the cross of Christ we trace
His righteousness, yet wondrous grace.
God could not pass the sinner by,
His sin demands that he must die;
But in the cross of Christ we see
How God can save, yet righteous be.
The sin alights on Jesus' head,
'Tis in His blood sin's debt is paid;
Stern justice can demand no more,
And mercy can dispense her store.
Paul also says that the righteousness of God is "apart from the Law." The Mosaic Law, as we know, is a works-based system which rewards man for right-doing (Luke 10:28) and condemns man for wrong-doing (James 2:10). By stating that the righteousness of God is "apart" from the Law, Paul was indicating that this blessing that God has for man is secured by men on an entirely different principle than that of their performance. The righteousness of God, therefore, is not about what man can do to save himself; it is about what God has done. Hence, the righteousness of God is not God demanding something from man (as the Law does), nor is it man acting for God (as man-made religions try to do), but rather, it is God acting for man in love and grace to save sinners, but at the same time, not compromising what He is as a holy and just God.
Paul also adds, "Being witnessed by the law and the prophets." This means that the righteousness of God in providing salvation for men was foretold in the types and shadows of the Law, and it was also announced by Israel's prophets (see chapter 1:2). There are a number of such references to these things in the Old Testament. For instance, on the Day of Atonement (Leviticus 16) the high priest put blood from a victim "upon the mercy seat," pointing typically to the work of Christ satisfying the claims of God against sin. He also put some of the same blood on the ground "before the mercy seat," pointing typically to the work of Christ securing the ground of redemption on which the believer stands. Another example is found in Psalm 85:10. It says, "Mercy and truth are met together; righteousness and peace have kissed each other." This is a reference to Christ's finished work meeting the holy claims of God against sin and making a way for God to reach out in love to sinners.
The Righteousness of God is Not Something Imparted, Bestowed, Transferred, Or Communicated to Believers
Some modern translations state, "a righteousness from God" (Rom. 1:17; 3:21; 3:22; 10:3) or, "the righteousness that comes from God" (Phil. 3:9), but these are not the best renderings. Firstly, “a righteousness” is misleading. It sounds as though God has a number of different righteousnesses in hand, and has simply appointed one for the believer. Concerning this error, J. N. Darby remarked, “‘A righteousness of God,’ I have already noted, is as if there were several...now this changes the whole sense of the passage” (Collected Writings, vol. 33, p. 86).
Secondly, translating it as “from God” conveys the thought that God's righteousness is something that is imparted to, or bestowed upon the believer. This, however, is not true, because if God gave His righteousness to us, which "from God" suggests, then He would no longer have it! Regarding this mistaken idea, W. Scott said, "God cannot impute that which is essential to himself" (Unscriptural Phraseology, p. 10). He also said, “It is not putting a quantity of righteousness in a man" (Doctrinal Summaries, p. 15). Regarding this, J. N. Darby remarked, “A man's being righteous is his standing in the sight of God, not a quantum of righteousness transferred to him” (Collected Writings, vol. 23, p. 254). F. B. Hole said, “We must not read those words [“the righteousness of God”] with a commercial idea in our minds, as though they meant that we come to God bringing so much faith for which we receive in exchange so much righteousness, just as a shopkeeper across the counter exchanges goods for cash” (Outlines of Truth, p. 5). God has given righteousness (Rom. 5:17) in the sense of having secured it for mankind in Christ risen and glorified. Thus, Christ has been made unto us righteousness (1 Cor. 1:30), and He is our righteousness (2 Cor. 5:21; compare Jeremiah 23:6; 33:16).
The Righteousness of Christ—an Unscriptural Expression
"The righteousness of Christ" is another term that is often used by Christians, but this expression is not found in Scripture. Many use it in reference to Christ's perfect life of obedience, and imagine that it has been imputed to the believer's account for righteousness. Now it is certainly true that Christ's life on earth was perfect—He was holy and righteous in all His thoughts, words, and deeds—but His perfect life was not vicarious. Scripture does not teach that the merits of Christ's perfect life are imputed to the believer for righteousness. It is what Christ accomplished in his death—not His life—that made it possible for God to save people who believe. It is this which we announce in the gospel. If the righteous life of Christ could be imputed to the believer for righteousness, and the believer could thereby be saved and blessed by it, why would God have Christ go through the ordeal of the cross with all its suffering?
Faith in Jesus Christ
Chap. 3:22-23—Paul passes on to speak of the means by which we come into the good of what God's righteousness has secured. It is "by faith in Jesus Christ" (W. Kelly Trans.). Simply put, what the righteousness of God has secured for man (i.e. the salvation of our souls) is appropriated by a person having faith in the Lord Jesus Christ. It is the simple means by which people are saved. Paul insisted on this wherever he went preaching the gospel. In order to be saved, men need "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21; 16:31).
God's desire for all men is that they would be saved and come to the knowledge of the truth (1 Tim. 2:4). Therefore, what has been secured at the cross by the righteousness of God is "towards all and upon all that believe." (Most of the modern translations omit the phrase, "and upon all," but Mr. Kelly has explained at length that the phrase should be in the text, as the KJV and the J. N. Darby Translation indicate. (See Bible Treasury," vol. 6, p. 376; vol. 13, p. 350; vol. 16, pp. 277-278; vol. N3, pp. 264-265; vol. N6, p. 264; Notes on the Epistle to the Romans, pp. 43-44.) This good news is "towards all" because all men need God's salvation, but it is only "upon all" who believe.
No Difference
Paul adds, "For there is no difference: for all have sinned, and come short of the glory of God." When it comes to the universal need of man, there is "no difference"—all men need to be saved. People take exception to this statement because they see a definite difference among men, as far as the wrongs that men have done; some have clearly lived more sinfully than others. Those who have sinned less do not appreciate being classed with those who have sinned more, because they feel that they are better. They will say, "I am not as bad as that gangster, etc." However, this is not what Paul is teaching here. He fully admits that there is a difference among sinners and has established that fact in chapters 1:18–3:20. The "no difference" that Paul is speaking about in this verse is in respect to men falling short of God's glory and God's standards of holiness. Without exception, all have come short. "There is no difference"—all are lost and all are heading for eternity in hell where they will pay the penalty for the sins that they have committed—if they don’t take Christ as their Saviour.
Mr. Albert Hayhoe used to illustrate this by asking us to imagine a swimming race taking place on the west side of Vancouver Island. Away across the Pacific Ocean was the goal—Japan. Down at the water's edge we hear men talking. One man says, "I can swim 20 miles!" Another man says, "I can swim 10 miles! A third man says, "I can swim a mile." A fourth says that he can't swim at all. If they all jumped in the water and took off for Japan, there would be "no difference" among the competitors; they would all fail and come short of the destination. Likewise, even though some men are worse sinners than others, there is no difference among them; they have all fallen short of the glory of God.
Justified and Redeemed in Christ Jesus
Chap. 3:24—Since God's great desire is that men would be saved from the judgment of their sins (1 Tim. 2:4), Paul goes on to speak of the great deliverance that God grants to those who believe on the Lord Jesus Christ. He says that they are, "justified freely by His grace through the redemption that is in Christ Jesus." This statement encapsulates the new standing and condition of the believer; we are justified and redeemed in Christ Jesus.
Justification
"Justified" means that the believer has been cleared from every charge of sin that has been against him by being brought into a new position before God, whereby he is no longer viewed by God as a sinner. It is an act of God whereby an ungodly sinner is reckoned righteous in God's mind. Thus, the person's legal standing in heaven is changed, and he is "constituted" righteous before God (chap. 5:19).
Two Parts to Justification
There are two parts to justification: a negative side and a positive side.
• The negative side has to do with being cleared “from all things”—i.e. charges of sin against us (Acts 13:39).
• The positive side has to do with the believer being in an entirely new position before God in Christ where no further charge can ever be brought against him (Gal. 2:17—“justified in Christ”). H. E. Hayhoe remarked, “Justification in Christianity always brings the believer into a new position before God. The believer is justified as being ‘in Christ’ before God” (Present Truth For Christians, p. 22). The believer is not only in a new position before God, he is there with an entirely new life and is in an entirely new condition that is without sin. This is called, “justification of life” (Rom. 5:18).
Justifying sinners is something that only God can do. The Law can justify the righteous (1 Kings 8:32), but since there are none righteous, the Law has never justified anyone. But the gospel declares that God, in perfect righteousness, can justify the ungodly who believe in Jesus (chap. 4:5).
Some will say that justified means, "just-as-if-I've-never-sinned." But this definition comes far short of the truth of justification. To place men in a position where they have never sinned would be to put them back on the ground of innocence, equal to that on which Adam was in the Garden of Eden. Adam on that ground fell, and we could fall from that ground too, if we were put there! Justification sets us in a far higher place than that of innocence. By it we are in a new position before God “in Christ” (Gal. 2:17) with an entirely new life that is without sin, nor can sin. We cannot possibly fall from this place!
Eight Expressions Denoting the Different Aspects Of Justification
• Justified by grace—the source (Rom. 3:24).
• Justified by faith—the means of appropriation (Rom. 3:28).
• Justified by blood—the price (Rom. 5:9).
• Justification of life—a new condition (Rom. 5:18).
• Justified from sin—a discharge from the old master (Rom. 6:7).
• Justified by God—the One who does the reckoning (Rom. 8:33).
• Justified in Christ—the new position of acceptance (Gal. 2:17).
• Justified by works—the manifested evidence in the believer’s life of him being reckoned righteous before God (James 2:21, 24).
Redemption
Paul said that we are justified “through the redemption that is in Christ Jesus” (vs. 24). Thus, the believer is also redeemed. Redemption means to be "bought back and set free." The believer is set free from sin, from judgment, from Satan's captivity, and from the world. The purpose of redemption is to set the believer free so that he can do the will of God—in worship and in service. This is illustrated in Scripture in the Lord's words to Pharaoh through Moses: "Let My people go, that they may serve Me" (Ex. 8:1). As a rule, redemption is always "from" or "out of" some adverse thing that has held people in bondage, because the emphasis in redemption is on being "set free" (Ex. 15:13; Psa. 25:22; Psa. 49:15; Psa. 130:8; Jer. 15:21; Mic. 4:10; Rom. 8:23; Gal. 3:13; Titus 2:14). (In the KJV, Revelation 5:9 says, "Redeemed us to God..." but redeemed is not the right word there; it should be translated, "Purchased [bought] us to God...").
Four Aspects of Redemption
The Bible speaks of redemption in relation to Christians in at least four different ways. They are:
• The redemption of our souls. This occurs when we receive Christ as our Saviour (Rom. 3:24; Eph. 1:7; Col. 1:14; Titus 2:13-14; Heb. 9:12; 1 Peter 1:18).
• The redemption of our time. This should go on throughout our lives as a matter of Christian exercise (Eph. 5:15-16; Col. 4:5).
• The redemption of our bodies. This will occur at the Rapture when we will be glorified (Rom. 8:23; Eph. 4:30; 1 Cor. 15:51-57).
• The redemption of our inheritance. This will occur at the Appearing of Christ through His judgments being poured out on the earth (Eph. 1:14).
"In Christ Jesus"
Finally, the believer's justification and redemption are said to be "in Christ Jesus." As mentioned in the introduction (chap. 1:1-17), when Paul uses the term, “Christ Jesus”—the Lord's title (Christ) before His manhood name (Jesus)—it refers to Him as risen, ascended, and seated at God's right hand as a glorified Man. Hence, these great blessings announced in the gospel are secured for us in "the Man Christ Jesus" at the right hand of God (1 Tim. 2:5). In fact, all of our distinctive Christian blessings are said to be "in Christ." Note the Scripture quotations in the J. N. Darby Translation in the following list of blessings.
• Redemption in Christ Jesus (Rom. 3:24).
• Forgiveness of sins in Christ—a purged conscience (Rom. 4:7; Eph. 4:32; Heb. 9:14).
• Justification in Christ Jesus (Rom. 4:25-5:1; Gal. 2:16-17).
• The gift of the Spirit in Christ—anointed, sealed, and given the earnest of the Spirit (Rom. 5:5; 2 Cor. 1:21-22; Eph. 1:13).
• Reconciliation in Christ Jesus—“made nigh” (Rom. 5:10; Eph. 2:13; Col. 1:21).
• Sanctification in Christ Jesus (Rom. 6:19; 1 Cor. 1:2).
• Eternal Life in Christ Jesus (Rom. 6:23; 2 Tim. 1:1).
• Deliverance (salvation) in Christ Jesus (Rom. 8:1-2).
• Sonship in Christ Jesus (Rom. 8:14-15; Gal. 3:26; 4:5-7).
• Heirship of the inheritance in Christ (Rom. 8:17; Eph. 1:10-11; Gal. 3:29).
• Members of the new creation race in Christ Jesus (Rom. 8:29; Gal. 6:15; 2 Cor. 5:17).
• Members of the “one body” in Christ (Rom. 12:5; 1 Cor. 12:12-13).
The position of the believer being “in Christ” is not taken up until the next section of the epistle (chap. 6:11; 8:1), though it is introduced here in chapter 3:24.
Paul adds that these things are given to the believer "freely by His grace" (vs. 24). Grace is the unmerited favour of God. Hence, there is nothing that the believer has to do to receive these blessings. They are a free gift from God, and are ours the moment we believe the gospel and receive the Lord Jesus Christ as our Saviour.
The Righteousness of God in Connection With Sins Committed Before and After the Cross
Chap. 3:25-26—Some have wondered how the sins of believers who lived long before the time of Christ could be taken care of by His death on the cross, when they had already passed off the scene. And also, how Christ could bear the sins of believers who were not even born yet? Their sins had not even been committed when Christ died! Anticipating these questions, Paul goes on in these next couple of verses to explain how Christ's work on the cross has taken care of the sins of believers once for all time, regardless of when they lived. Through two attributes of God—His forbearance and His foreknowledge (chaps. 3:25; 8:29)—God has been able to righteously deal with the sins of believers who have lived before and after the cross, through what Christ accomplished on the cross.
Paul says, "Whom God hath set forth as a mercy seat [propitiation], through faith in His blood, for the showing forth of His righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; and for the showing forth of His righteousness in the present time, so that He should be just, and justify him that is of the faith of Jesus." As noted by the underscoring, twice in this passage Paul says, "For the showing forth of His righteousness..." Once in connection with believers who have lived before Christ died, and once in connection with believers who have lived after Christ died.
• "For the showing forth of His righteousness, in respect of the passing by the sins that had taken place before" the cross (vs. 25).
• "For the showing forth of His righteousness in the present time," which is after the cross (vs. 26).
Propitiation
In both cases, God's righteousness has been shown forth in Christ's one act of “propitiation.” Propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10) refers to the side of Christ's work on the cross that rendered a full satisfaction to the claims of divine justice in regards to sin. It is the Godward side of Christ’s work, and by it, God's holy nature has been vindicated regarding our sins and the whole outbreak of sin generally in the creation. The finished work of Christ includes His atoning sufferings, His death, and His blood-shedding. These three things are distinguished in Scripture but never entirely separated from each other. Thus, they should always be viewed as one work. Bible students have gotten into error by separating these things from each other.
J. N. Darby states in his footnote on verse 25 that the word translated "propitiation" in the KJV could also be translated "mercy-seat." Paul's point here is that God has set forth Christ as the Mercy Seat in the gospel testimony. We might wonder what this means, but it’s really quite simple. The mercy seat in the Old Testament sacrificial system was the place where God met with His people on the ground of the blood of a victim—a sacrifice (Ex. 25:22 – "there I will meet with thee;" Lev. 16:14). This illustrates (typically) what we announce in the gospel testimony. Christ set forth as the "Mercy seat" in the gospel is the announcement that God is now able to meet the sinner and bless him on the merits of Christ’s sacrifice. This is the great result of propitiation being made. Christ could not be set forth as such until His work on the cross was finished. But now since God has triumphed in what Christ accomplished, Christ (with His finished work) is the divine meeting place for all in the world to come and be saved. Some preachers say, "God will meet the sinner at the cross." Rather, it is that He meets the sinner (who has faith) in Christ on high as the Mercy-seat. Christ is not on the cross today; therefore, the sinner desiring to be saved does not come to a dying Saviour on the cross, but to a risen Saviour on high in glory. He is there today as an Object of testimony for all to believe. In keeping with this, the apostles preached Christ as a risen Saviour throughout the book of the Acts (Acts 4:10-12; 5:29-32; 10:38-43; 13:22-39; 16:31).
Paul adds, "Through faith in His blood." The blood of Christ is the token of the finished work of Christ (John 19:30, 34). Having faith in His blood, therefore, means that we have faith in what He accomplished in His sacrificial death. The sinner who comes to Christ for salvation is to believe that what Christ accomplished in His death was for him personally.
Forbearance
Christ's bearing the sins of believers who lived in times before the cross could only be possible through “the forbearance of God.” Forbearance has to do with God knowing and recording sins but not demanding a payment for them immediately upon them being committed. Through His forbearance, God has held back, or put in abeyance, the judgment of the sins of those who believed before Christ came to pay the price for them. (Those people would not have been intelligent as to how, when, or where the Saviour would come to pay the price for their sins, which has been brought to light by the gospel.) This "passing by of sins" could not go on indefinitely; those sins had to be dealt with justly at some point in time—and that is what happened at the cross. If God never dealt with them, He would prove to be unjust, for every sin and disobedience must receive its "just recompense of reward" (Heb. 2:2). Hence, His forbearance was in exercise in connection with the sins of all who had faith before Christ died. When they died, they went to heaven on a credit basis, so to speak. The judgment of their sins would be stored up by God until Christ came as the Sin-bearer, and then it would be poured out on Him. The faith of those who lived before the time of Christ would be counted as righteousness, as witnessed in the case of Abraham in chapter 4. Even though Christ had not actually paid for his sins yet, when he died he went to heaven (Luke 16:23). Hence, through divine forbearance, there was "the passing by of sins" for roughly 4000 years of man's history, until the cross when they were dealt with righteously and put away forever.
There is a type of this in the Old Testament. In Joshua 3:14-17, the children of Israel crossed the Jordan River and entered the land of Canaan. The moment the feet of the priests who bore "the ark of God" (a type of Christ) stepped in the river's edge, a miracle occurred. The waters of Jordan (which speak of the judgment that swept over Christ on the cross) which came down from further up the river, "rose up in a heap" and were stopped all the way back to "the city Adam"—which was situated on the river about 20 miles north. This typifies the efficacy of Christ's work at Calvary being able to take care of the sins of everyone who had faith all the way back to Adam, the first sinner.
The “forbearance of God” is also illustrated typically in the Day of Atonement (Lev. 16). Each year blood from a victim was placed on the mercy seat, and God exercised His forbearance in connection with the sins of Israel for another year. In the epistle to the Hebrews, Paul explains that since the process had to be repeated year by year (Heb. 9:7), it showed that those sins were still in remembrance before God, and that the sacrifices on the Day of Atonement had not taken away those sins. They were covered (the meaning of atonement in the Hebrew language) for another year by those sacrifices, but they were not taken away. In Hebrews 10, Paul goes on to explain that when Christ came, His one offering for sins was sufficient to "take away" the sins of believers, once and for all (Heb. 10:1-17; 1 John 3:5).
Chapter 3:25 in the KJV is somewhat misleading. It says, "Sins that are past." This has led some to think that Paul was referring to sins that Christians have committed in their lives before they were converted. But, as we have shown, this is not what Paul was speaking about. J. N. Darby's Translation footnote states, "God passed by, not brought into judgment, the sins of Old Testament believers." Thus, it was the sins of people who lived in the "past"—i.e. in Old Testament times.
Also, the KJV says, "the remission of sins," but this phrase should be translated, "the passing by of sins." Remission of sins is the forgiveness of sins, and is often translated as such (Luke 24:47; Acts 5:31; 13:38; 26:18; Eph. 1:7). As announced in the gospel, it involves the soul knowing in his conscience that his sins are eternally forgiven, and has to do with the believer having a purged conscience (Heb. 9:14; 10:1-17). This eternal aspect of the forgiveness of sins, which Christians have, is something that the Old Testament saints did not have. Their sins were taken care of at the cross, and they are in heaven now, but they did not have the conscious knowledge of it in their lifetimes. It is, therefore, not accurate to translate the passage as "the remission of sins." Old Testament believers only knew of God's governmental forgiveness, which has to do with God forgiving (and not punishing) a person for his wrongs while he is living on earth, because the person is repentant (Lev. 4; Psa. 32, etc.). The forgiveness offered by the Lord in His earthly ministry in the four Gospels was also governmental (Luke 5:20; 7:47-48, etc.). The eternal aspect of forgiveness was first announced after redemption was accomplished, when Christ rose from the dead (Luke 24:47; Acts 2:38, etc.).
Foreknowledge
The other great attribute of God we mentioned is "foreknowledge." Foreknowledge is God's ability to know everything before it happens (Acts 2:23; Rom. 8:29; 1 Peter 1:2). Since God knows how many sins each believer will commit in his lifetime—even before the person is born—He could lay the just judgment of those sins on the Lord Jesus Christ on the cross before they actually happened. Thus, Christ also bore the judgment of the sins of all who would believe during this "present time"—i.e. the Day of Grace (vs. 26).
Hence, on the cross, Christ made propitiation, and a full payment was made for the sins of all believers for all time. God took the sins of all who have faith—from the beginning of time until the end of time—and laid them on Christ, the Sin-bearer, and He bore the just judgment for them.
All thy sins were laid upon Him,
Jesus bore them on the tree;
God, who knew them, laid them on Him,
And, believing, thou art free.
There is one difference between those who have lived before the cross and those who have lived after it. The people who had faith in Old Testament times are not said to have believed "in Jesus," as is the case with those in this present time (vs. 26). This is because Old Testament believers did not know the gospel which tells the story of God sending His Son, etc. They could not believe on the Lord Jesus Christ because they would not have heard of Him, but they were blessed by God on the principle of faith and are safe in heaven now as friends of the Bridegroom (John 3:29).
Vs. 26—Since atonement has now been made, we can “declare” through the gospel “His (God’s) righteousness.” This is something that could not be done until “this time.” J. N. Darby said, “Righteousness was never revealed under the Law—God bore with things, but there was no declaration of righteousness. Now it is to ‘declare His righteousness.’ Righteousness was revealed when atonement was made’” (Collected Writings, vol. 27, p. 385). We now can go to the sinner with the good news that God is “just and the justifier of him which believeth in Jesus.” He is “just” in that He has judged sin in Christ’s finished work on the cross, and He is “the Justifier” of those who believe.
The Principle of Faith
Chap. 3:27-31—In the closing verses of chapter 3, Paul explains faith's part in the believer's justification. He has already mentioned "the righteousness of God by faith" (vs. 22) and "faith in His blood" (vs. 25), and has made it clear that the blessings of the gospel are only appropriated "on the principle of faith" (chap. 1:17; 3:30; 4:16; 5:1). Thus, the gospel is so simple that all a person has to do is to believe on the Lord Jesus Christ and he will be saved and justified (Acts 13:38-39; 16:31).
However, even in this, we must not think that our faith has merited our justification. Paul makes it clear in these verses that it is by faith so that boasting would be "excluded." Our faith is not a meritorious work. In fact, in Ephesians 2:8, he states that our faith "is not of ourselves: it is the gift of God." Since it is all from God, He must get all the credit. If faith were a meritorious thing, then a person would have something to "boast" in. He could say, "Others didn't have the faith to believe, but I did, and God saved me because of my faith!" This, however, would be taking some credit for our salvation.
Neither should we think that weeping, confessing our sins, repenting, earnest prayers, etc., merit salvation. These things may accompany a person's turning to Christ, but they do not secure it. Let us be clear about this: "faith" is not the subject of the gospel. The subject of the gospel is Christ and His finished work. Thus, Paul shows that the believer's justification has nothing to do with "works." All boasting on man's part, therefore, is completely shut out. Works exalt man, but faith exalts God.
In verses 29-30, Paul shows that justification is not just for Jews ("the circumcision"), but for all who believe the gospel—including Gentiles ("the uncircumcision"). This shows that God is not partial when it comes to offering salvation to men, He saves people from all three sectors of the human race.
Vs. 31—Lest the Jews might think that he was ignoring or belittling the Law, Paul says, "Do we make void the Law? God forbid: yea, we establish the Law" (vs. 31). The gospel does not set aside the holy standards of the Law; the Law emphasizes the fact that men have fallen short of it. In this way, the Law complements the gospel in proving that men have sinned and have come short of the glory of God. Hence, the gospel upholds the holy demands of the Law. It shows men to be sinners, and thus, their need of salvation.