SEV Biblia, Chapter 3:22
la justicia, digo, de Dios por la fe de Jess el Cristo, para todos y sobre todos los que creen en l. Porque no hay diferencia,
Clarke's Bible Commentary - Romans 3:22
Verse 22. Even the righteousness of God] That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.
John Gill's Bible Commentary
Ver. 22. Even the righteousness of God, which is by faith of Jesus Christ , etc..] A further account is given of this righteousness: why it is called the righteousness of God, and in what sense revealed and manifested, (see Gill on Romans 1:17); Here it is said to be by faith of Jesus Christ; not by that faith which Christ himself had as man, but by that faith, of which he the author and object: the Alexandrian copy reads, by faith in Jesus Christ; and not by that as the cause of justification; for faith is neither the efficient, nor the moving, nor meritorious cause of it; no, nor the instrumental cause of it on the part of God or Christ: nor is faith the matter of a justifying righteousness; for faith is a part of sanctification, is itself imperfect, is a man's own, as it is implanted in him, and exercised by him; is here and elsewhere distinguished from righteousness; something else, and not that, as the obedience and blood of Christ, are said to be what men are made righteous and justified by: but faith is a means of apprehending and receiving righteousness; it views the excellency of Christ's righteousness; it owns the sufficiency of it; the soul by it renounces its own righteousness, submits to Christ's, rejoices in it, and gives him the glory of it: now this is by, or through faith, unto all, and upon all : not all men, for all have not faith, nor are all justified and saved: but all that believe ; which must be understood, not of believing any thing, nor of any sort of believing; but of such, who truly and with the heart believe in Christ for salvation; and who are here opposed to the wise philosophers among the Gentiles, had to all self-righteous persons among the Jews. Though this character does not design any cause or condition of justification, but is only descriptive of the persons, who are declaratively interested in a justifying righteousness, which is said to be unto, and upon them; that is, it is appointed, provided, and wrought out for them, and directed and applied unto them, and put upon them as a garment, and that upon all of them: for there is no difference ; of nation, age, or sex, or of state and condition; no respect is had to persons or works; nor is there any difference with respect to weak or strong believers; the righteousness is equally applied to one as to another, and one is as much justified by it in the sight of God as another.
Matthew Henry Commentary
Verses 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 righteousness of God; righteousness of his ordaining, and providing and accepting. It is by that faith which has Jesus Christ for it object; an anointed Saviour, so Jesus Christ signifies. Justifyin faith respects Christ as a Saviour, in all his three anointed offices as Prophet, Priest, and King; trusting in him, accepting him, an cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upo all that believe; not only offered to them, but put upon them as crown, as a robe. It is free grace, mere mercy; there is nothing in u to deserve such favours. It comes freely unto us, but Christ bought it and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declare his righteousness. It is plain that he hates sin, when nothing les than the blood of Christ would satisfy for it. And it would not agre with his justice to demand the debt, when the Surety has paid it, an he has accepted that payment in full satisfaction.
Greek Textus Receptus
δικαιοσυνη 1343 N-NSF δε 1161 CONJ θεου 2316 N-GSM δια 1223 PREP πιστεως 4102 N-GSF ιησου 2424 N-GSM χριστου 5547 N-GSM εις 1519 PREP παντας 3956 A-APM και 2532 CONJ επι 1909 PREP παντας 3956 A-APM τους 3588 T-APM πιστευοντας 4100 5723 V-PAP-APM ου 3756 PRT-N γαρ 1063 CONJ εστιν 2076 5748 V-PXI-3S διαστολη 1293 N-NSF
Vincent's NT Word Studies
22. Faith of Jesus Christ. A common form for "faith in Christ."Difference (diastolh). Only by Paul here, x. 12; 1 Cor. xiv. 7. Better, as Rev., distinction.
Robertson's NT Word Studies
3:22 {Even} (de). Not adversative here. It defines here. {Through faith in Jesus Christ} (dia pistews [iesou] cristou). Intermediate agency (dia) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in #Ga 2:16 by the addition eis criston iesoun episteusamen (we believed in Christ), by ts eis criston pistews humwn (of your faith in Christ) in #Col 2:5, by en pistei ti en Christ"i iesou (in faith that in Christ Jesus) in #1Ti 3:13, as well as here by the added words "unto all them that believe" (eis pantas tous pisteuontas) in Jesus, Paul means. {Distinction} (diastol). See on 1Co 14:7 for the difference of sounds in musical instruments. Also in #Ro 10:12. The Jew was first in privilege as in penalty (#2:9f.), but justification or setting right with God is offered to both on the same terms.
