the Week of Proper 24 / Ordinary 29
Click here to join the effort!
Read the Bible
Tyndale New Testament
Romans 3:22
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
God makes people right through their faith in Jesus Christ. He does this for all who believe in Christ. Everyone is the same.
the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;
even the righteousness of God through faith in Yeshua the Messiah to all and on all those who believe. For there is no distinction,
God's righteousness through the faithfulness of Jesus Christthrough faith in Jesus Christ">[fn] for all who believe. For there is no distinction,Romans 10:12; Galatians 3:28; Colossians 3:11;">[xr]
but it is the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction,
God makes people right with himself through their faith in Jesus Christ. This is true for all who believe in Christ, because all people are the same:
even the righteousness of God through faith in Jesus Christ to all those that believe; for there is no distinction;
Even the righteousness of God, [which is] by faith of Jesus Christ to all, and upon all them that believe; for there is no difference:
the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:
even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference:
a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
And the riytwisnesse of God is bi the feith of Jhesu Crist in to alle men and on alle men that bileuen in hym; for ther is no departyng.
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
God treats everyone alike. He accepts people only because they have faith in Jesus Christ.
This righteousness of God comes through faith in Jesus Christ for all those [Jew or Gentile] who believe [and trust in Him and acknowledge Him as God's Son]. There is no distinction,
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,
and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile,
righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
But the righteousness of Aloha is by faith [fn] of Jeshu Meshiha, unto all and also upon all who believe in him. For there is no distinction:
even the righteousness of God, which is by faith in Jesus Messiah, for every one, and on every one, that believeth in him: for there is no distinction;
Euen the righteousnesse of God, which is by faith of Iesus Christ vnto all, and vpon all them that beleeue: for there is no difference:
We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.
Men become right with God by putting their trust in Jesus Christ. God will accept men if they come this way. All men are the same to God.
the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction,
To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.
But the righteousness of God is by the faith of Jesus Christ to every one, also to every man who believes in him, for there is no discrimination:
A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, -
Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
The ryghteousnes of God [commeth] by the fayth of Iesus Christe, vnto all and vpon all them that beleue. There is no difference:
God puts people right through their faith in Jesus Christ. God does this to all who believe in Christ, because there is no difference at all:
The righteousness of God is through faith in Jesus Christ to all who believe, since there is no distinction.
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
that is, the righteousness of God through faith in Jesus Christ to all who believe. For there is no distinction,
even the righteousness of God through faith of Jesus Christ toward all and upon all those believing; for there is no difference,
and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
but I speake of ye righteousnes before God, which cometh by the faith on Iesus Christ, vnto all, and vpo all them that beleue.For here is no difference.
that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction:
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,
even the righteousness of God, through faith in Jesus Christ, to all and on all [fn] who believe. For there is no difference;
The only way we can be made right with God is by believing in his boy, Jesus Christ. This is for everyone.
even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;
even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
which is: Romans 4:3-13, Romans 4:20-22, Romans 5:1-11, Romans 8:1, Philippians 3:9
unto all: Romans 4:6, Romans 4:11, Romans 4:22, Galatians 2:16, Galatians 3:6, James 2:23
and upon: Isaiah 61:10, Matthew 22:11, Matthew 22:12, Luke 15:22, Galatians 3:7-9
for there: Romans 2:1, Romans 10:12, Acts 15:9, 1 Corinthians 4:7, Galatians 3:28, Colossians 3:11
Reciprocal: Genesis 3:21 - make Exodus 28:2 - holy garments Exodus 39:27 - coats Leviticus 8:7 - he put Psalms 24:5 - righteousness Psalms 40:10 - righteousness Psalms 45:13 - clothing Isaiah 53:11 - justify Isaiah 54:17 - and their Jeremiah 23:6 - The Lord Our Righteousness Ezekiel 42:14 - and shall put Daniel 9:24 - to bring Zechariah 3:4 - and I will Matthew 6:33 - his Matthew 20:12 - equal Acts 10:35 - in Acts 20:21 - faith Romans 3:9 - are we Romans 4:5 - But to Romans 5:18 - the righteousness Romans 8:30 - he called Romans 9:30 - even the righteousness Romans 10:3 - God's righteousness Romans 10:6 - righteousness Romans 11:32 - God 1 Corinthians 1:2 - our Lord 2 Corinthians 3:9 - the ministration of righteousness Galatians 3:21 - righteousness Galatians 3:27 - put Ephesians 1:6 - he Ephesians 2:3 - even Ephesians 2:8 - through Hebrews 11:7 - righteousness Revelation 12:1 - clothed Revelation 19:8 - to her Revelation 19:10 - for the
Cross-References
Lett him yt hath eares heare what ye sprete sayth vnto the congregacions. To him that overcometh will I geve to eate of the tree of lyfe which is in the myddes of ye paradice of god.
In the myddes of the strete of it and of ether syde of ye ryver was there wode of lyfe: which bare xii maner of frutes: and gave frute every moneth: and the leves of the wodde served to heale the people with all.
Blessed are they that do hys commaundmentes that their power maye be in the tree of lyfe and maye entre in thorow the gates into the cite.
Gill's Notes on the Bible
Even the righteousness of God, which is by faith of Jesus Christ,.... A further account is given of this righteousness: why it is called "the righteousness of God", and in what sense revealed and manifested, :-; 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.
Barnes' Notes on the Bible
Even the righteousness of God - The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, “righteousness of God,” does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God’s mode of regarding people as righteous through their belief in Jesus Christ.
(That the “righteousness of God” cannot be explained of the attribute of justice, is obvious enough. It cannot be said of divine justice, that it is “unto and upon all them that believe.” But we are not reduced to the alternative of explaining the phrase, either of God’s justice, or God’s plan of justifying people. Why may we not understand it of that righteousness which Yahweh devised, Jesus executed, and the Spirit applies; and which is therefore justly denominated the righteousness of God? It consists in that conformity to law which Jesus manifested in his atoning death, and meritorious obedience. His death, by reason of his divine nature, was of infinite value. And when he voluntarily submitted to yield a life that was forfeited by no transgression of his own, the Law, in its penal part, was more magnified than if every descendant of Adam had sunk under the weight of its vengeance.
Nor was the preceptive part of the Law less honored, in the spotless obedience of Christ. He abstained from every sin, fulfilled every duty, and exemplified every virtue. Neither God nor man could accuse him of failure in duty. To God he gave his piety, to man his glowing love, to friends his heart, to foes his pity and his pardon. And by the obedience of the Creator in human form, the precept of the Law was more honored than if the highest angels had come down to do reverence to it, in presence of people. Here then is a righteousness worthy of the name, divine, spotless, broad, lasting - beyond the power of language to characterize. It is that everlasting righteousness which Daniel predicted the Messiah should bring in. Adam’s righteousness failed and passed away. That of once happy angels perished too, but this shall endure. “The heavens,” says Yahweh,” shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, but my salvation shall be forever, and my righteousness shall not be abolished,” This righteousness is broad enough to cover every sinner and every sin. It is pure enough to meet the eye of God himself. It is therefore the sinner’s only shield. See the note at Romans 1:17, for the true meaning of the expression “righteousness of God.”)
By faith of Jesus Christ - That is, by faith in Jesus Christ. Thus, the expression, Mark 11:22, “Have the faith of God” (margin), means, have faith in God. So Acts 3:16, the “faith of his name” “(Greek),” means, faith in his name. So Galatians 2:20, the “faith of the Son of God” means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mark 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.
Unto all and upon all - It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, “unto all” εἰς πᾶς eis pas, may denote that this plan of justification has come “(Luther)” unto all men, to Jews and Gentiles; that is, that it has been provided for them, and offered to them without distinction. The plan was ample for all, was suited for all, was equally necessary for all, and was offered to all. The second phrase, “upon all” ἐπὶ πᾶντας epi pantas, , may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, “upon all,” to a robe, or garment, that is placed upon one to hide his nakedness, or sin; compare Isaiah 64:6, also Philippians 3:9.
For there is no difference - That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of people; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.
Clarke's Notes on the Bible
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.
