But now without the law the justice of God is made manifest, being witnessed by the law and the prophets.

“But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, "Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass." For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation [of all things]. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now, without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith." But this fact, that the just shall live by faith, had been previously announced by the prophets.”

“It is indisputable, then, that the Lord is the Son of the Creator. And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, "But now the righteousness of God without the law is manifested;" and again, that you may better conceive of God, "even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference." And, witnessing further to the truth, he adds after a little, "through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith." And that he knows that what is just is good, appears by his saying, "So that the law is holy, and the commandment holy, and just, and good," using both names to denote the same power.”

“It was once the law; now it is "the righteousness of God which is by the faith of (Jesus) Christ." What means this distinction? Has your god been subserving the interests of the Creator's dispensation, by affording time to Him and to His law? Is the "Now" in the hands of Him to whom belonged the "Then"? Surely, then, the law was His, whose is now the righteousness of God.”

“"But now the righteousness of God without the Law is manifested." Here he utters a great thing, and such as needed much proof. For if they that lived in the Law not only did not escape punishment, but were even the more weighed down thereby, how without the Law is it possible not only to escape vengeance, but even to be justified? For he has here set down two high points, the being justified, and the obtaining these blessings, without the Law. And this is why he does not say righteousness simply, but the righteousness of God, so by the worthiness of the Person displaying the greater degree of the grace, and the possibility of the promise. For to Him all things are possible. And he does not say, "was given," but "is manifested," so cutting away the accusation of novelty. For that which is manifested, is so as being old, but concealed. And it is not this only, but the sequel that shows that this is no recent thing. For after saying, "is manifested," he proceeds: "Being witnessed by the Law and the Prophets." Do not be troubled, he means, because it has but now been given, nor be affrighted as though at a thing new and strange. For of old both the Law and the Prophets foretold it.”

“The righteousness of God is not that by which God is righteous but that with which he clothes man when he justifies the ungodly. To this the Law and the Prophets bear witness.… The righteousness of God is not manifested outside the law, since in that case it could not have been witnessed to in the law. It is a righteousness of God apart from the law because God confers it on the believer through the Spirit of grace without the help of the law.”

“After the Apostle has shown that Jews and gentiles are equal as regards the preceding state of guilt, he here shows that they are equal as regards the subsequent state of grace. And concerning this he does three things. First he sets forth his proposal; second he shows a certain thing which he had presupposed, at the words "Is he the God of the Jews only?"; third he answers an objection, at the words "Do we then destroy the law?" Concerning the first he does three things. First he proposes what he intends; second he manifests his proposal, at the words "there is no distinction"; third he infers the intended conclusion, at the words "Where is then your boasting?" Concerning the first he does three things. First he sets forth the relation of justice to the law; second he assigns the cause of justice, at the words "but the justice of God"; third he assigns the community of this kind of justice, at the words "unto all," and so on. He sets forth, then, first, a twofold comparison or relation of justice to the law. First indeed, that it is not caused by the law. And this is what he says: it has been said that formerly, through works of the law, the justice of God could not exist — either because he himself is just, fulfilling the promises concerning the justification of men (below, chapter 15:8: "For I say that Christ was minister of the circumcision for the truth of God"); or rather the justice of God by which someone is justified by God, of which it is said below, 10:3: "not knowing the justice of God." This justice of God, I say, is now, that is, in the time of grace, made manifest — both through the teaching of Christ, and through his miracles, and also through the evidence of fact, inasmuch as it is evident that many have been divinely justified. And this without the law, namely, without the law causing justice. Galatians 5:4: "You are made void of Christ, you who are justified in the law; you are fallen from grace." Isaiah 56:1: "My salvation is near to come, and my justice to be revealed." And lest anyone believe this justice to be contrary to the law, second, he sets forth another relation of justice to the law when he says, "being witnessed by the law and the prophets." The law indeed testified to the justice of Christ by foretelling and prefiguring it: John 5:46: "If you did believe Moses, you would perhaps believe me also; for he wrote of me" — and also through its effect, because, since it could not itself justify, it bore witness that justice was to be sought elsewhere. The prophets, however, testified to it by foretelling it. Acts 10:43: "To him all the prophets give testimony." Consequently he assigns the cause of this justice, and says: "but the justice of God is by faith of Jesus Christ," that is, the faith which he himself handed down. Hebrews 12:2: "Looking on Jesus, the author of faith," and so on. Or also the faith which is held concerning him. Below, 10:9: "For if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him up from the dead, you shall be saved." Now the justice of God is said to be by faith of Jesus Christ, not as though by faith we merit to be justified, as if faith itself existed of ourselves and through it we merited the justice of God, as the Pelagians said, but because in the very justification by which we are justified by God, the first movement of the mind toward God is through faith. For "he that comes to God must believe," as is said in Hebrews 11:6. Whence faith itself is, as it were, the first part of the justice which is from God in us. Ephesians 2:8: "By grace you are saved through faith," and so on. This faith, however, from which justice comes, is not unformed faith, of which it is said, James 2:26: "Faith without works is dead," but it is faith formed by charity, of which it is said, Galatians 5:6: "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith that works by charity" — through which Christ dwells in us. Ephesians 3:17: "That Christ may dwell by faith in your hearts," which does not happen without charity. 1 John 4:16: "He that abides in charity, abides in God, and God in him." This is also the faith of which it is said, Acts 15:9: "purifying their hearts by faith" — which purification indeed does not happen without charity. Proverbs 10:12: "Charity covers all sins." And lest anyone say that by this faith only the Jews are justified, third, he shows the community of this justice, when he adds "unto all" — namely, this justice is in the heart, not in carnal observances, of which it is said, Hebrews 9:10, that carnal observances pertained to the justification of the flesh, until the time of correction imposed. And "upon all," because it evidently exceeds human capacity and merits. 2 Corinthians 3:5: "Not that we are sufficient to think." He adds, however, "who believe in him," which pertains to formed faith, through which man is justified, as has been said. Then, when he says "for there is no distinction," he manifests what he had said, and first as to the community of justice; second as to its cause, at the words "being justified freely"; third as to its manifestation, at the words "for the shewing." He says therefore first: it has been said, the justification of God is unto all and upon all who believe in Christ; for there is no distinction, as to this, between Jew and gentile. Colossians 3:11: "In Christ Jesus there is neither gentile nor Jew," namely, having any distinction, as if the Jew did not need to be justified by God as did the gentile. For "all have sinned," as has been shown above. Isaiah 53:6: "All we like sheep have gone astray," and through this "they need the glory of God," that is, the justification which redounds to the glory of God. Man, however, ought not to ascribe this glory to himself. Psalm 113:1: "Not to us, O Lord, not to us, but to your name give glory." Psalm 65:2: "Give glory to God." Thus, then, because all have sinned, and cannot be justified of themselves, it remains that they be justified by another cause, which he consequently shows when he adds "being justified." Here he first shows that this kind of justification is without the law, that is, that it is not from works of the law, when he says "being justified freely," that is, without merit of preceding works. Isaiah 52:3: "You were sold for nothing, and you shall be redeemed without money." And this "by his grace," namely, God's, to whom on this account glory is owed. 1 Corinthians 15:10: "By the grace of God I am what I am." Second, he shows what the cause of justification is. And first he sets forth the cause itself, when he says, "through the redemption": for as is said, John 8:34, "he who commits sin is the servant of sin" — from which servitude man is redeemed if he makes satisfaction for sin. Just as if someone, on account of a fault committed, were bound to a king to pay money, he who paid the money for him would be said to redeem him from the offense. Now this offense pertained to the whole human race, which was infected through the sin of the first parent. Whence no one else could make satisfaction for the sin of the whole human race, except Christ alone, who was immune from all sin. Whence he adds, "that is in Christ Jesus," as if to say: in another there could not be for us redemption. 1 Peter 1:18: "not with corruptible things, as gold or silver." Second, he shows whence this redemption had its efficacy, when he says, "whom God has proposed to be a propitiation." For from this Christ's satisfaction had efficacy to justify and to redeem, because God had ordained him to this according to his own purpose, which he designates when he says, "whom God has proposed to be a propitiation." Ephesians 1:11: "who works all things according to the counsel of his will." Or "proposed," that is, he set forth on behalf of all, because the human race had no means by which it could make satisfaction, unless God himself gave them a redeemer and one who could make satisfaction. Psalm 110:9: "He has sent redemption to his people." And thus, while by making satisfaction he redeems us from the offense of sin, he renders God propitious to our sins, which the Psalmist was asking for when he said, "Be propitious to our sins" — and therefore he calls him "a propitiation." 1 John 2:2: "propitiation." In figure of which, Exodus 25:17, it is commanded that a propitiatory be made, that is, that Christ be set upon the ark, that is, the Church. Third, he shows through what means the effect of the redemption reaches us, when he says, "through faith in his blood," that is, the faith which is concerning his blood shed for us. For that he might make satisfaction for us, it was fitting that he undergo for us the penalty of death, which man had incurred through sin, according to Genesis 2:17: "In what day soever," and so on. Whence it is said, 1 Peter 3:18: "Christ died once for our sins." Now this death of Christ is applied to us through faith, by which we believe that through his death he redeemed the world. Galatians 2:20: "I live in the faith of the Son of God, who loved me," and so on. For even among men the satisfaction of one for another would not avail unless he to whom it is owed holds it as valid. And thus it is clear how justice is through faith of Jesus Christ, as has been said above. But because he had also said above that the justice of God is now made manifest, he consequently deals with this manifestation, and first he touches on the manner of the manifestation, saying "for the shewing," as if to say: this, I say, has been done, that we might be justified through the redemption of Christ and through faith in his blood, "for the shewing of his justice," that is, to the end that God might show forth his justice, and this "for the remission of former sins." For in this, that God remitted former sins, which the law could not remit, nor could men by their own power guard themselves against them, he shows that justice is necessary for men, by which they may be justified by God. Now only through the blood of Christ could sins be remitted — not only present sins, but past ones — because the power of Christ's blood operates through the faith of man, which faith indeed those had who preceded the passion of Christ, just as we also have it. 2 Corinthians 4:13: "having the same spirit of faith, we believe." Whence it is also read otherwise, so that it is said "for the remission of sins," which sins are those of men who preceded the passion of Christ. Whence it is said, Micah, last chapter: "he will put away our iniquities and cast them," and so on. Second, he shows the time of its manifestation, when he adds "in the forbearance of God, for the shewing of his justice in this time." As if he were saying: the former sins were, before the passion of Christ, in the forbearance of God, as it were in a certain divine sustaining of God — because he neither condemns those who, for those sins, believe and repent, nor does he render them wholly absolved from them, so that, these not standing in the way, they may enter into glory. Or, according to another reading, it can be understood that the holy fathers themselves were in the forbearance of God, because they were detained in Limbo, not indeed suffering sensible punishment, but awaiting to enter into glory through the passion of Christ. Ecclesiasticus 2:3: "Wait on the sustainings of God." To this end, I say, the former sins, or the former fathers, were in the forbearance of God, namely for the shewing of his justice in this time, that is, that in this time of grace he might perfectly show forth his justice, granting the full remission of sins. Psalm 101:14: "The time has come," and so on. And 2 Corinthians 6:2: "Behold, now is the acceptable time," and so on. And this is what he had said above, that the justice of God is now made manifest. It was fitting, however, that the former sins, up to this time, should be in the forbearance of God, so that man might first be convinced of a defect of knowledge, because in the time of the law of nature he fell into errors and shameful sins; and also of a defect of power, because after the written law, which produced the knowledge of sin, man still sinned through weakness. Third, he shows that through the remission of sins the justice of God is shown forth, whether the justice of God be taken as that by which he himself is just, or as that by which he justifies others. Whence he adds, "that he himself may be just," that is, that through the remission of sins God may appear to be just in himself — both because he remits sins as he had promised, and because it pertains to the justice of God that he destroy sins, bringing men back to the justice of God. Psalm 10:8: "The Lord is just, and has loved justice." And also, that he may be "the justifier of him who is of the faith of Jesus Christ," that is, of him who through faith of Jesus Christ approaches God. Hebrews 11:6: "For he who comes to God must believe."”

“Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat, which was a type of him as such. The apostle here uses the same word, which the Septuagint often render "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, "of the propitious power of God" (b). Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be through faith in his blood. The "blood" of Christ is that, by which Christ is the propitiation; for without the shedding of that blood, there is no redemption, no peace, no reconciliation, or remission of sin; and "faith" in his blood is the means by which persons become partakers of the benefits of his propitiation; such as peace, pardon, atonement, justification, and adoption: and the end of Christ's being set forth as a propitiation, on the part of God's people, is, for the remission of sins that are past, through the forbearance of God: by "sins that are past", are meant, not sins before baptism, nor the sins of a man's life only, but the sins of Old Testament saints, who lived before the incarnation of Christ, and the oblation of his sacrifice; and though this is not to be restrained to them only, for Christ's blood was shed for the remission of all his people's sins, past, present, and to come; yet the sins of the saints before the coming of Christ, seem to be particularly designed; which shows the insufficiency of legal sacrifices, sets forth the efficacy of Christ's blood and sacrifice, demonstrates him to be a perfect Saviour, and gives us reason under the present dispensation to hope for pardon, since reconciliation is completely made: "remission" of sin does not design that weakness which sin has brought upon, and left in human nature, whereby it is so enfeebled, that it cannot help itself, and therefore Christ was set forth, and sent forth, to be a propitiation; but rather God's passing by, or overlooking sin, and not punishing for it, under the former dispensation; or else the forgiveness of it now, and redemption from it by the blood of Christ, "through the forbearance of God"; in deferring the execution of justice, till he sent his Son, and in expecting satisfaction of his Son; which shows the grace and goodness of God to his people, and the trust and confidence he put in his Son: the other end on the part of God, in setting forth Christ to be a propitiation, was to declare his righteousness Psa 22:31; meaning either the righteousness of Christ, which was before hid, but now manifested; or rather the righteousness of God the Father, his faithfulness in his promises relating to Christ, his grace and goodness in the mission of his Son, the holiness and purity of his nature, and his vindictive justice, in avenging sin in his own Son, as the surety of his people: the execution of this was threatened from the beginning; the types and sacrifices of the old law prefigured it; the prophecies of the Old Testament express it; and the sufferings and death of Christ openly declare it, since God spared not his own Son, but sheathed the sword of justice in him. (b) Philo de Vita Mosis, l. 3. p. 668.”

“But now the righteousness of God - God's method of saving sinners is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law - without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets - the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which God has provided.”

“GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26) But now the righteousness of God--(See on Rom 1:17). without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16). is manifested, being witnessed--attested. by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.”