Roma 3:21

Filipino Cebuano Bible

21 Apan karon ang pagkamatarung gikan sa Dios gikapadayag gawas sa kasugoan, ug gikapamatud-an man gani kini sa kasugoan ug sa mga profeta-

Bible Verse Review
  from Treasury of Scripure Knowledge

righteousness: Romans 1:17, Romans 5:19, Romans 5:21, Romans 10:3, Romans 10:4, Genesis 15:6, Isaiah 45:24, Isaiah 45:25, Isaiah 46:13, Isaiah 51:8, Isaiah 54:17, Isaiah 61:10, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 33:16, Daniel 9:24, Acts 15:11, 1 Corinthians 1:30, 2 Corinthians 5:21, Galatians 5:5, Philippians 3:9, Hebrews 11:4-40, 2 Peter 1:1

being: Deuteronomy 18:15-19, Luke 24:44, John 1:45, John 3:14, John 3:15, John 5:46, John 5:47, Acts 26:22, Hebrews 10:1-14

and the: Romans 1:2, Romans 16:26, Acts 3:21-25, Acts 10:43, Acts 28:23, Galatians 3:8, 1 Peter 1:10

Reciprocal: Psalms 22:31 - his righteousness Psalms 71:16 - thy righteousness Psalms 89:16 - righteousness Psalms 98:2 - righteousness Psalms 103:17 - his righteousness Matthew 6:33 - his Matthew 11:13 - General Luke 9:30 - which John 1:17 - grace John 16:10 - righteousness Acts 3:24 - and all Acts 24:14 - in the law Romans 4:6 - without Romans 5:18 - the righteousness 2 Corinthians 3:9 - the ministration of righteousness Galatians 2:16 - but Galatians 3:21 - righteousness Hebrews 3:5 - for Hebrews 7:19 - the law Revelation 19:10 - for the

Gill's Notes on the Bible

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, Romans 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 Genesis 3:15, compared with Daniel 9:24; and

Genesis 15:6 with Romans 4:9; and Genesis 22:18 with Galatians 3:8; and Deuteronomy 30:11 with Romans 10:5. And the prophets; Isaiah, Jeremiah, Daniel, and others; see Isaiah 42:21.

Barnes' Notes on the Bible

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, Romans 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 Romans 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 Isaiah 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; Romans 4:0; see also his reasoning on Leviticus 18:5; Deuteronomy 30:12-14, in Romans 10:5-11; compare Exodus 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; Matthew 5:17; Matthew 11:13; Matthew 22:40; Acts 13:15; Acts 28:23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Habakkuk 2:4, in Romans 1:17, “The just shall live by faith.” The same thing he showed in Romans 10:11, from Isaiah 28:16; Isaiah 49:23; Romans 4:6-8, from Psalms 32:1-11. The same thing is fully taught in Isaiah 53:11; Daniel 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.

Clarke's Notes on the Bible

Verse 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 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.