Albert Barnes Commentary Romans 3:22

"even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;" — Romans 3:22 (ASV)

Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan for becoming just in the sight of God, proceeds here to explain it more fully. The explanation he offers makes it plain that the phrase he so often used, "righteousness of God," does not refer to an attribute of God, but to his plan for making men righteous. He states here 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 men as righteous through their belief in Jesus Christ.

By faith of Jesus Christ. This means by faith in Jesus Christ. Thus, the expression in Mark 11:22, Have the faith of God, (margin), means to have faith in God. So also, in Acts 3:16, the faith of his name, (Greek), means faith in his name. And in 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; rather, 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 (for more on the nature of faith, see Mark 16:16).

God has promised that those who believe in Christ shall be pardoned and saved. This is his plan, as distinct 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 their meaning. If there is a difference, it is probably this: the first expression, "unto all"—eiv pantav—may denote that this plan of justification has come (Luther) to all people, both Jews and Gentiles; that is, 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"—epi pantav—may be designed to guard against the supposition that all people would therefore 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 be applied to all, if they are to 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 a reference in the last expression, "upon all," to a robe or garment that is placed upon someone to hide his nakedness or sin (Compare Isaiah 64:6 and 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 men; rather, there is no distinction regarding 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; all are therefore dependent on the mercy of God in Jesus Christ.