#87. Romans 3:22 – The Righteousness into All (Justification Series, Part X)

Part III: Our Justification, Confirmed

Yet now, apart from law, a righteousness of God is manifest (being attested by the law and the prophets), yet a righteousness of God through Jesus Christ’s faith, for all, and on all who are believing…

The faith of Jesus Christ brings God’s righteousness to light. At its base level, this is what the above verse is telling us. And, with some simple context clues from the prior verses, it is clear enough how His faith does this. His faith into death covers the entirety of sin and enmity, in regards our visible reality and internal dispositions. No sin, and no sinner, can escape this revelation of divine righteousness in the evangel. We must all be faced with this message, illustrated through the faith of Christ.

It is not that everyone faces this message now. Your average joe has never heard of justification through Jesus Christ’s faith. Such a practical message is lost on the masses. For most, this message will become clear on Judgment Day (Rom. 2:16,) when the judges are seen to be the believing portion of humanity now, in Christ (1 Cor. 6:2.)  In the meantime, they remain subject to the dark background as shown in Romans 1:18-3:20. When human effort is proposed as the contingency for salvation – whether this prioritizes man’s acceptance of a matter, or requests “works of faith” beforehand, or require one to become holy before God first – it becomes evident that the proposer is still seeking to justify one of their actions, as if it could supposedly be treated as a proper foundation for new life.

Therefore, they are kept in a most deceptive trap! By attempting to match Christ’s faith with their own, under the moral inclination to change for the better, they fall prey to a human irreverence most steadfastly opposed to righteousness! It is only when we realize that our actions are a moot point on the topic of God’s power into salvation, that the righteousness of God through Jesus Christ’s faith becomes such a clear picture for us.

At most, our actions have proven God’s need to save us. We have contributed to the problem with every action. This does not leave us purposeless. “Useless,” perhaps, to righteousness (Rom. 3:12,) but not without reason. Paul is showing that we have exhausted our arsenal of action. There is nothing left for us to do; whether we have come to terms with it or not, our unrighteousness has been proven, and this argument was completed so that God had the premise on which to send a Savior.

As we examine the various depths of our sins, and ever return to “The Conduct of Mankind,” the layers of our Lord’s sacrifice and the unparalleled strength of His faith, which could carry the burden of all human error, is made ever clearer. Our salvation must be apart from law – that is, apart from any just action on our part (and, it must be just, for it is saving us from injustice and irreverence, the principal issues established in 1:18.) The message must be apart from the inevitable, just verdict of God, in 3:20, which concludes that no flesh can be justified by works of law in sight of the Just One.

With our deeds set aside, the evangel is seen as it should: in relation to God first and foremost. This is an introductory to Him, not a game of “Deal or No Deal” with us. Again, the evangel of God reveals the righteousness of God. This was Paul’s point before his digression (1:17-18.) The manifestation of His righteousness centered upon God giving His Son to faithfully suffer the cross and die for our sins. This is the centerpiece to any indignation or judgment; no correction on God’s end is outside of the heart revealed in this message, which is clearly so central to Him.

True righteousness, then, is not one which solely demands a penalty, but one which demands a justification for the sin itself, and a restoration, and a reconciliation for any injured/offended party.

Thirdly…

With the righteousness of God established through Jesus Christ’s faith, we thus see where we enter the picture. This is the final characteristic of His righteousness with which we are to become familiar:

It is for all, and on all who are believing.

This, too, is a critical development, and plays a role in all of Paul’s letters. It is often proclaimed that only believers are a part of the “all” which are in view, here; yet Paul does not solely attest to those who are believing, but all.

What is True?

There is much debate concerning this final clause: is the phrase “and on all” in the original letter?

I say, briefly, that this does not change much concerning the message. Whether one admits both uses of “all” or not, the justification of all mankind is plainly attested later in Romans 5:18. Whether it is accepted here or not will alter Paul’s argument very little. For the sake of pulling all the skeletons out of the closet, I will discuss it here.

Two of the three manuscripts do not include “and on all.” Yet the third good manuscript, as well as important editors of the Sinaiticus (the oldest manuscript, editors who claim to have been working off of older manuscripts than this one,) claim that “and on all” is found, and should be included in the reading. Thus the Concordant Version plays it safe by according with this evidence.

Yet it is clear that solely playing he said/she said is insufficient for the student to just accept this. We must look at the context to appreciate its inclusion in the Concordant Greek Text. Indeed, what Paul claims prior to 3:22, and after it, connects ideally and effectively with both phrases. Both the believing portion of humanity, and the whole group of sinners, are discussed.

It is argued most often that two uses of “all” either does not add a “new” thought, or only attests to believers on both occasions. Both of these arguments are made with a view to limit the impartation of the righteousness of God, and give humanity credit for an act of belief or acceptance. This is meant to place believers not only in a superior station, but in such a position as that they are worthy of salvation, whereas the rest of humanity belong in no such category. This is, then, written with a view to human boasting.

Let us first deal with the former claim that the two uses of “all” refers to the same believing class. Paul’s use of the word “all” in both verses 9 and 12, and his use of phrases like “not one” in verses 10-12, or even “no flesh” in verse 20, provides clear connection with the first “all” of verse 22. This will, as previously stated, be confirmed for us in 5:18. While Paul does refer to believers as a special class of humanity (Gal. 6:10,) and is primarily concerned with believers, the context in which all mankind is in view shows us that believers are not God’s only priority – any more than believing Israel debars God’s plans for the remaining nations. And, in another telling passage, Paul even proclaims God as “the Saviour of all mankind, especially of believers” (1 Tim. 4:10.)

This fairly justifies both uses of “all” in the passage. We are left to ask: how are we to understand both uses of all?

Into All

The answer is given through consideration of the prepositions. This righteousness is for, or into, all. All are in need of righteousness; thus God provides this righteousness.

Everyone who is irreverent, or unjust, at any point for any reason, are one whom God has in view in presenting His righteousness. If you are found anywhere in Romans 1:18-3:20, you are in view in God’s operations.

Romans is addressed to any who have accepted the evangel in faith (Rom. 1:6, 8,) both Greeks and barbarians, both wise and foolish (1:14.) It is to the Jew first, and the Greek as well (1:16.) All believers are, then, the ones lavished with the “eonian” blessings of this message. Yet he has also shown that humanity are all irreverent and unjust (1:18,) deserving of death (1:32,) and bring condemnable judgments (2:1.) Though the Jew is promised to play a critical role in the restoration of these matters (Acts 3:21,) they too are a part of these sweeping criticisms (2:17-3:4,) and are in dire need of a greater salvation and fair judgment, that their promised blessings can come to pass (3:5-8.) Meanwhile, all are under sin (3:9.) All avoid God (3:12.) And no flesh has hitherto merited this righteous justification through any work (3:20.)

In this light, it is proper for Paul to keep the entire view of humanity in mind as he proceeds. The problem set forth in 1:18-3:20 encompasses all mankind. So, too, does the solution set forth in 3:21-4:25 encompass all mankind. We have read that the salvation of God is the most integral part to satisfying His righteousness (chapters 82-83.) The salvation of an all-knowing and all-powerful God must, by nature, take into account every sin in order for the salvation to be an intelligent, successful action.

It is by taking all of our faults into account that salvation is the just One’s conclusion. If the result of Christ’s action is shorted on account of human inability, then God’s righteousness could not truly be displayed at Golgotha. If even one human being does not receive the righteousness of God, and remains snared by an old master “forever,” then the righteousness of God did not beat this old master, and could not be shown as an effective refutation or deterrent against sin. God would have failed His goal in giving His Son on the cross.

Wow!

Yes, wow! Who would argue with such good news? Only those who believe that they must do something continue to argue against such points. God is right to correct falsehoods, and be mad at disrespect. Yet He is also right to save those in need of saving. We, as believers, should be able to look around us and enjoy those whom God has made; not look impassively, or in despair that God would abandon most at their most critical moment of weakness! God is not set on eternally denying Christ’s faithful obedience all that it is due – which means God must provide us salvation, besides our correction. It is not because we are worthy of salvation, for none of us are; but that God is worthy of saving, and that Christ is worthy of all.

- GerudoKing