(Chapter 3, ver. 20.) The conclusion Paul arrives at, after his elaborate argument ending with v. 19, is, that “by deeds of law” (i.e. works of any kind as presented from man to God in this state of sin) “shall no flesh, be justified in His sight: for by the law is the knowledge of sin.” That is, it brought out and disclosed the fact that there was a nature (sin) in man which liked to commit sins. Why has my reader committed sins? Because he has a nature that likes to do so. The prohibitory character of the law discloses this grave fact. A child may have no desire to go out of doors; its parent desires it not to go; all its efforts are directed now to go out. The prohibition discovered that there was a nature there that would push its own will against the prohibition, and break it down if it could. If I forbid a person who is not doing it, to do a wrong act, I assume by the prohibition that he is about to do it, or has a nature that would. Instead, then, of being a way of life, it discovers sin in a sinner who has left God. It discovers the will of a sinner, which is there, as opposed to God, a will which Adam set up against Him in the garden of Eden, and which we inherit ever since.
(Ver. 21.) But now a righteousness entirely of another character, inasmuch as, instead of being man’s by law, it is God’s righteousness through faith of Jesus Christ; “unto all” (this is its aspect,) but “upon all them that believe.” As wide as the sun’s rays, shinier, on the evil and on the good, which none can question as shining if they had an interest in them—as wide as God’s love to all; so is this righteousness presented to sinners. But more; in its application or effect, it is, “upon all” that believe.
Now the law and the prophets had witnessed of this righteousness. For instance, “He shall receive righteousness from the God of his salvation.” (Psa. 24:5.) “In the Lord have I righteousness.” (Isa. 45:24.) “Hearken unto Me, ye stout hearted, that are far from righteousness, I bring near My righteousness.” (Isa. 46:12,13.) Many other passages witnessed to this.
Mark, too, how God connects His righteousness with the blood of Christ, not with His life, or keeping, of the law, here upon earth. (See v. 25.) Surely He did keep the Law. It was in His heart, while there was much more there too. He magnified the law and made it honorable. But this has nothing to do with God’s righteousness. God is righteous in His nature, and hates evil. He must judge it when He meets it. But He is love too. If He had acted in righteousness merely, He would have driven away all sinners to perdition, but where then would be His love? If He had acted in love merely, and spared all sinners and brought them to heaven, where was His righteousness? In His love He anticipates the day of judgment, and gives His Son to bear the sins He would otherwise have to judge. He makes His Son a mercy seat through faith in His blood, and the poor sinner who comes to God in his sins, finds that God in the magnificence of His own righteousness justifies Him for all he is, and has done through the blood of Christ. God now declares His own righteousness at “this time;” it existed in the purpose of God, and hence He gave promises to which faith clung. It is now manifested in the gospel. God’s righteous sentence has been executed on His Son for sin. He was glorified in the fullness of that work of the Cross. When the sentence was executed, and the demands of righteousness satisfied, God’s estimate of the work, which had so glorified Him, was to raise up the Man who did this work, from the dead, and place Him in the glory of God. God now justifies the ungodly in full consistency with His own nature. We are justified freely by His grace, through the redemption that is in Christ, who has been set forth as a propitiatory, or mercy-seat, and by faith in His blood. The blood shedding of Christ proves how righteously God had passed over the sins of the saints of old, having it in view. Now, His righteousness is shown, not in forbearing with, but in justifying the believer in Jesus. The question is now answered, can man that is a sinner, approach a righteous God in himself? In himself he cannot. But Christ has been made a sacrifice for sin. He has answered for all we have done in the old man, and all we are. We had not merely come short of what Adam ought to have been; or what the law required; but now that the glory of God is revealed, we have come short of it; we could not stand before it. No use pleading that God is love, which is quite true; but when we face the glory of God in ourselves, we are undone. Sin has leveled every distinction; “There is no difference, for all have sinned, and come short of the glory of God.” But we find that God has come in, and by the blood shedding of Christ has met the case, and solved the question of good and evil forever, in the Cross. Thus, His righteousness has full sway to justify according to itself, those who believe.
Where is boasting then? Could a Jew boast over a Gentile? No. All were guilty—there was no difference between them. God in grace had treated them alike, and justified those who believed. Works of man had no place in this grand scheme; “Therefore,” (says the apostle) we “conclude that a man is justified by faith without the deeds of the law.” He is the God of the Jew as well as of the Gentile, but in grace. Grace which justified both on the principle of faith. Faith owned the law’s full righteous sentence in condemning, and by no means clearing the guilty; bowed under its decree, and found the law’s curse had fallen on Jesus when He was hanged on the tree. Thus, its claims were established,—its majesty was upheld, and God was honored who had given it. Instead of being made void by faith, the law never had received such a glorious vindication as in the death of Christ.