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Text -- Romans 3:21 (NET)

Strongs On/Off
Context
3:21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 3:21 - -- But now apart from the law ( nuni de chōris nomou ). He now (nuni emphatic logical transition) proceeds carefully in Rom 3:21-31 the nature of ...

But now apart from the law ( nuni de chōris nomou ).

He now (nuni emphatic logical transition) proceeds carefully in Rom 3:21-31 the nature of the God-kind of righteousness which stands manifested (dikaiosunē theou pephanerōtai , perfect passive indicative of phaneroō , to make manifest), the necessity of which he has shown in 1:18-3:20. This God kind of righteousness is "apart from law"of any kind and all of grace (chariti ) as he will show in Rom 3:24. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets"(marturoumenē , present passive participle, hupo tou nomou kai tōn prophētōn ), made plain continuously by God himself.

Vincent: Rom 3:21 - -- Now ( νυνὶ ) Logical, not temporal. In this state of the case . Expressing the contrast between two relations - dependence on th...

Now ( νυνὶ )

Logical, not temporal. In this state of the case . Expressing the contrast between two relations - dependence on the law and non-dependence on the law.

Vincent: Rom 3:21 - -- Without the law In a sphere different from that in which the law says " Do this and live."

Without the law

In a sphere different from that in which the law says " Do this and live."

Vincent: Rom 3:21 - -- Is manifested ( πεφανέρωται ) Rev., hath been manifested , rendering the perfect tense more strictly. Hath been manifested and ...

Is manifested ( πεφανέρωται )

Rev., hath been manifested , rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on Joh 21:1, and see on revelation , Rev 1:1 The word implies a previous hiding. See Mar 4:22; Col 1:26, Col 1:27.

Vincent: Rom 3:21 - -- Being witnessed ( μαρτυρουμένη ) Borne witness to; attested . The present participle indicates that this testimony is now being ...

Being witnessed ( μαρτυρουμένη )

Borne witness to; attested . The present participle indicates that this testimony is now being borne by the Old Testament to the new dispensation.

Wesley: Rom 3:21 - -- That is, the manner of becoming righteous which God hath appointed.

That is, the manner of becoming righteous which God hath appointed.

Wesley: Rom 3:21 - -- Without that previous obedience which the law requires; without reference to the law, or dependence on it.

Without that previous obedience which the law requires; without reference to the law, or dependence on it.

Wesley: Rom 3:21 - -- In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.

In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.

JFB: Rom 3:21-23 - -- (See on Rom 1:17).

(See on Rom 1:17).

JFB: Rom 3:21-23 - -- That is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16).

That is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16).

JFB: Rom 3:21-23 - -- Attested.

Attested.

JFB: Rom 3:21-23 - -- The Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and fore...

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.

Clarke: Rom 3:21 - -- 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 Jes...

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.

Calvin: Rom 3:21 - -- 21.But now without the law, === etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; wh...

21.But now without the law, === etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith. Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone.

It is not unknown to me, that [Augustine] gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. ( Deum promereri — to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context.

For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man’s justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. 110 Again, since this is a definition of the righteousness of faith, “Blessed are they whose iniquities are forgiven,” there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness.

They think that these two things well agree, — that man is justified by faith through the grace of Christ, — and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, — that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. 111 Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, — “by not imputing to them their sins.” In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, (Gal 3:12;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, — that we are justified by faith, because we are united by faith to the body of Christ, — that we are justified freely, because God finds nothing in us but sin.

But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition — “Blessed are they whose iniquities are forgiven” — was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only.

The particle now may be taken adversatively, and not with reference to time; as we often use now for but. 112 But if you prefer to regard it as an adverb of time, I willingly admit it, so that there may be no room to suspect an evasion; yet the abrogation of ceremonies alone is not to be understood; for it was only the design of the Apostle to illustrate by a comparison the grace by which we excel the fathers. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: the first in the Old Testament, which was by the word and sacraments; the other in the New, which contains the completion of ceremonies and promises, as exhibited in Christ himself: and we may add, that by the gospel it has received a fuller brightness.

===Being proved [ or approved ] by the testimony, 113 etc. He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law. As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind. And further, if you desire a proof of this truth, examine in order the chief things taught by Moses, and you will find that man, being cast from the kingdom of God, had no other restoration from the beginning than that contained in the evangelical promises through the blessed seed, by whom, as it had been foretold, the serpent’s head was to be bruised, and through whom a blessing to the nations had been promised: you will find in the commandments a demonstration of your iniquity, and from the sacrifices and oblations you may learn that satisfaction and cleansing are to be obtained in Christ alone. 114 When you come to the Prophets you will find the clearest promises of gratuitous mercy. On this subject see my Institutes.

TSK: Rom 3:21 - -- righteousness : Rom 1:17, Rom 5:19, Rom 5:21, Rom 10:3, Rom 10:4; Gen 15:6; Isa 45:24, Isa 45:25, Isa 46:13, Isa 51:8, Isa 54:17; Isa 61:10; Jer 23:5,...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 3:21 - -- But now - The apostle, having shown the entire failure of all attempts to be justified by the "Law,"whether among Jews or Gentiles, proceeds to...

But now - The apostle, having shown the entire failure of all attempts to be justified by the "Law,"whether among Jews or Gentiles, proceeds to state fully the plan of justification by Jesus Christ in the gospel. To do this, was the main design of the Epistle, Rom 1:17. He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the Epistle he fully proves it, and illustrates its effects.

The righteousness of God - God’ s plan of justifying people; see the note at Rom 1:17.

Without the law - In a way different from personal obedience to the Law. It does not mean that God abandoned his Law; or that Jesus Christ did not regard the Law, for he came to "magnify"it Isa 42:21; or that sinners after they are justified have no regard to the Law; but it means simply what the apostle had been endeavoring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way.

Being witnessed - Being borne witness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was rally declared in their own sacred writings.

By the law - This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the Ten Commandments, or in the Law, strictly so called. It is not a part of "law"to declare justification except by strict and perfect obedience. That it was found "in"those books; the apostle shows by the case of Abraham; Rom. 4; see also his reasoning on Lev 18:5; Deu 30:12-14, in Rom 10:5-11; compare Exo 34:6-7.

And the prophets - Generally, the remainder of the Old Testament. The phrase "the Law and the prophets"comprehended the whole of the Old Testament; Mat 5:17; Mat 11:13; Mat 22:40; Act 13:15; Act 28:23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Hab 2:4, in Rom 1:17, "The just shall live by faith."The same thing he showed in Rom 10:11, from Isa 28:16; Isa 49:23; Rom 4:6-8, from Psa 32:1-11. The same thing is fully taught in Isa 53:11; Dan 9:24. Indeed, the general tenor of the Old Testament - the appointment of sacrifices, etc. taught that man was a sinner, and that he could not be justified by obedience to the moral law.

Poole: Rom 3:21 - -- But now: q.d. Though justification be not by the law, yet it is to be obtained in another way, as follows. The righteousness of God: see Rom 1:17 ....

But now: q.d. Though justification be not by the law, yet it is to be obtained in another way, as follows.

The righteousness of God: see Rom 1:17 .

Without the law inasmuch as the law, pressing obedience to be performed by us in our own persons, seems plainly ignorant of the righteousness of another imputed to us.

Is manifested this righteousness nevertheless is revealed plainly, now since the coming of Christ, and in the gospel, as in Rom 1:17 .

Being witnessed by the law and the prophets that there may be no suspicion of novelty: see Joh 5:46,47 . The testimonies be refers to are very numerous: see Gen 3:15 15:6 22:17,18 Isa 53 Jer 31:31,33 Da 9:24,25 . See the same argument used, Act 24:14 26:22 28:23 .

Gill: Rom 3:21 - -- But now the righteousness of God,.... The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by ...

But now the righteousness of God,.... The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by his obedience, either to the law of nature or of Moses, proceeds to give an account of that righteousness, which does justify before God; and so returns to his former subject, Rom 1:17, concerning "the righteousness of God", the revelation of which he makes to be peculiar to the Gospel, as he does here; since he says, that it

without the law is manifested: meaning, either that this righteousness is without the law, and the deeds of it, as performed by sinful men; or that the manifestation of it is without the law, either of nature or of Moses; for the law discovers sin, but not a righteousness which justifies from sin; it shows what righteousness is, but does not direct the sinner where there is one to be had, that will make him righteous in the sight of God: this is made known without the law, and only in the Gospel:

being witnessed by the law and the prophets; a testimony is borne to the justifying righteousness of Christ both "by the law", particularly in the five books of Moses; which testify of Christ, of his obedience, sufferings, and death, by which he brought in life and righteousness; see Gen 3:15, compared with Dan 9:24; and Gen 15:6 with Rom 4:9; and Gen 22:18 with Gal 3:8; and Deu 30:11 with Rom 10:5. And the prophets; Isaiah, Jeremiah, Daniel, and others; see Isa 42:21.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 3:21 Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

Geneva Bible: Rom 3:21 ( 7 ) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; ( 7 ) "Therefore", says the apostl...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 3:1-31 - --1 The Jews' prerogative;3 which they have not lost;9 howbeit the law convinces them also of sin;20 therefore no flesh is justified by the law;28 but a...

Maclaren: Rom 3:19-26 - --World-Wide Sin And World-Wide Redemption Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth...

MHCC: Rom 3:21-26 - --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 righteousn...

Matthew Henry: Rom 3:19-31 - -- From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the...

Barclay: Rom 3:19-26 - --Here again is a passage which is not easy to understand, but which is full of riches when its true meaning is grasped. Let us see if we can penetrat...

Constable: Rom 1:18--3:21 - --II. THE NEED FOR GOD'S RIGHTEOUSNESS 1:18--3:20 Paul began his explanation of the gospel by demonstrating that t...

Constable: Rom 3:21--6:1 - --III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21 In beginning the next section of his argument Paul returne...

Constable: Rom 3:21-26 - --A. The description of justification 3:21-26 Paul began by explaining the concept of justification.92 "We now come to the unfolding of that word which ...

College: Rom 3:1-31 - --F. SUCH EQUAL TREATMENT OF JEWS AND GENTILES DOES NOT NULLIFY BUT RATHER MAGNIFIES GOD'S RIGHTEOUSNESS (3:1-8) This paragraph answers anticipated mi...

McGarvey: Rom 3:21 - --But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets [Having shut up all under condemna...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 3 (Chapter Introduction) Overview Rom 3:1, The Jews’ prerogative; Rom 3:3, which they have not lost; Rom 3:9, howbeit the law convinces them also of sin; Rom 3:20, there...

Poole: Romans 3 (Chapter Introduction) CHAPTER 3

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 3 (Chapter Introduction) (Rom 3:1-8) Objections answered. (Rom 3:9-18) All mankind are sinners. (Rom 3:19, Rom 3:20) Both Jews and Gentiles cannot be justified by their own ...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 3 (Chapter Introduction) The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in ...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 3 (Chapter Introduction) God's Fidelity And Man's Infidelity (Rom_3:1-8) The Christless World (Rom_3:9-18) The Only Way To Be Right With God (Rom_3:19-26) The End Of The W...

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 3 (Chapter Introduction) INTRODUCTION TO ROMANS 3 In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said c...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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