Romans 3:22Meaning & Commentary from the Church Fathers

On the other hand, the law condemns transgressors. Therefore in another place the Apostle says, “If the ministry of condemnation had glory, much more does the ministry of righteousness abound in glory” (2 Cor 3:9).

Since the commandments in it were numerous, it was altogether inevitable that even a strict keeper of the law would stumble in something and become a transgressor of the law.

That this was truly burdensome, the divine disciples clearly confessed, saying, “Why then do you test God by desiring to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear?” (Acts 15:10).

Therefore, when the Greeks were under sin because they did not know the Creator, and the Jews because they were guilty of transgressing the law, those living on earth necessarily needed Christ, who justifies.

For we are justified not by works of righteousness that we have done, but according to His mercy (Tit 3:5).

He was the One who also spoke of old through the prophetic voice: “I, even I, blot out your iniquities, and I will not remember them” (Is 43:25).

But justifying grace extends equally to all, I mean to Jews and Greeks, since all have sinned and fall short of the glory of God.

By the glory of God one may rightly understand both ignorance of transgressions and the natural incapacity to sin. Yet created being yields to the prerogatives of the Godhead, for even some of the angels slipped.

Nevertheless God was pleased to unite all things under Christ as Head (Eph 1:10). He justifies freely by His grace, for He is set forth as a propitiation in His blood through faith.

Since His own blood became the redemption of the life of all, He saved the world beneath heaven. He made the heavenly God and Father merciful and gracious toward us.

Compare Gen 49:10, concerning the prince from Judah; Deut 18:15, concerning the prophet like Moses; Jer 23:5-6 and 33:15-16; Is 45:17, concerning eternal salvation in the Lord; and Is 53:3 and following.

“The righteousness of God through faith in Jesus Christ, in all and upon all who believe.” The Apostle did not simply say “upon all,” but “upon all who believe.”

The personal participation of men in their own justification, by heartfelt belief in Christ, is nevertheless necessary.

“For there is no distinction,” the Apostle continues. “All have sinned and fall short of the glory of God.” That is, eternal condemnation equally threatened all, both Gentiles and Jews.

These sins were committed over thousands of years. Therefore some could have thought that there was impunity and a universal violation of righteousness.

But Christ, having shed His blood on the cross for men’s sins, bore punishment for them. By this He manifested the justice of God and made possible the justification of sinners themselves through their faith in Jesus Christ the Savior.

On the cross, “mercy and truth met together; righteousness and peace kissed each other,” according to the prophet’s expression.

“When the time of judgment came, evil increased and sins multiplied. Then God manifested His power,” says St. John Chrysostom, “so that you might understand what an abundance of righteousness He has.”

For those frightened by judgment, yet thirsting for salvation, it was very consoling to hear: “Now the righteousness of God has been manifested.”

Yet all the more irresistible could be the desire to know more precisely what this righteousness of God is, and wherein it consists.

The Apostle answers: “The righteousness of God through faith in Jesus Christ.” That is, through faith in Jesus Christ.

By faith in Jesus Christ he means the whole New Testament divine economy of salvation, appropriated by sincere, heartfelt faith in the Lord.

According to blessed Theodoret, “The Apostle Paul imitated the best physician, who first lets the sick see the severity of the disease, and only then offers the healing remedy as help.

So also he, having convicted lawlessness and shown that the lawless are accountable and worthy of punishment, finally offers the remedy of faith. He reveals the love for mankind shown in the divine economy.”

The Apostle explains further how the work of justification itself is accomplished: through the forgiveness of sins and the action of grace, which drives sinfulness from the justified heart and implants righteousness.

Here he states only the general position about this. The righteousness of God is possible and appears in deed only through faith in Jesus Christ.

By "faith in Jesus Christ," he gives us to understand the whole New Testament divine economy of salvation, appropriated by sincere and heartfelt faith in the Lord.

Theodoret writes that by these words "what was said before is repeated, so that what was lacking may be completed.

"Since the Apostle said, 'The righteousness of God has been manifested,' and then introduced something else into the discourse, he necessarily repeats this word.

"He shows that those who benefit from this righteousness do so by faith in the Master Christ, whether those wishing to obtain it are Jews or Greeks."

"In all and upon all." Our commentators, following Theodoret, understand this as follows: "By saying 'in all,' he means the Jews, and by saying 'upon all,' those from the other nations who believed."

This understanding is justified by the words that follow: "for there is no distinction."

One may also understand it this way: by this repetition, the Apostle wished to establish more firmly the thought of the universality of salvation through faith in Jesus Christ.

He teaches both that this is the only way of salvation for all, and that it is open to all and offered to all. No one is excluded from it.

One may also understand it thus: "in all," eis, means within all, and "upon all," epi, means over all and above all.

The righteousness of God through faith in Jesus Christ acts and is accomplished within all, and extends upon all.

In the first phrase, those who have believed and tasted righteousness are meant. In the second, the power of Christ's divine economy is indicated.

It is sufficient for all mankind, extends through all ages, and reaches all. In the first, those who have believed are blessed.

In the second, those who have not yet believed are invited, by the indication of Christ's saving power overshadowing them.

"In all and upon all who believe." The power of Christ's divine economy extends to all, but is appropriated only by believers.

These are those who receive the preaching of the Gospel with sincere faith and fulfill what it requires.

That is, they resolve, having renounced impiety and worldly lusts, to live soberly, piously, and righteously in the world.

In the words "through faith in Jesus Christ," the divine economy of salvation accomplished by Jesus Christ is indicated.

In the words "in all and upon all who believe," its appropriation by faith is indicated. It shows that one can become a participant in the blessings of this divine economy only through living faith.

"For there is no distinction." Only one thing is required: believe sincerely.

All other distinctions by which men and nations differ from one another have no significance in this matter, neither for nor against. They give no right and take none away.

Sincere faith smooths away all differences and equally opens to all the entrance into the court of God's righteousness.

By setting down this word, the Apostle humbles the Jews and encourages the Gentiles. To the former he says, as it were: you have no reason to exalt yourselves. To the latter: you have no reason to despair.

No one has a right, but no one is rejected by lack of right. Whoever comes is clothed in righteousness for no other reason than faith.

When there is no faith, whoever you may be, you will receive nothing. When there is faith, whoever you may be, you will be deprived of nothing.

Bring faith, and you will buy the garment of righteousness. You will be clothed in it and be brightly glorified in it, however low your former state may have been.