John Calvin 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, etc. He shows in few words what this justification is, namely, that which is found in Christ and is received by faith. At the same time, by introducing the name of God again, he seems to make God the founder (autorem, the author), and not only the approver of the righteousness of which he speaks; as if he had said that it flows from Him alone, or that its origin is from heaven, but that it is revealed to us in Christ.

When, therefore, we discuss this subject, we should proceed in this way:

1. First, the question concerning our justification should be referred not to the judgment of men, but to the judgment of God, before whom nothing is counted as righteousness except perfect and absolute obedience to the law; which appears clear from its promises and threats: if no one is found who has attained such a perfect measure of holiness, it follows that all are in themselves devoid of righteousness.
2. Secondly, it is necessary for Christ to come to our aid; who, being alone righteous, can make us righteous by transferring His own righteousness to us. You now see how the righteousness of faith is the righteousness of Christ. When, therefore, we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith.

Hence, faith is said to justify because it is the instrument by which we receive Christ, in whom righteousness is imparted to us. Having been made partakers of Christ, we ourselves are not only righteous, but our works are also counted as righteous before God. This is because any imperfections in them are obliterated by the blood of Christ; the promises, which are conditional, are also through the same grace fulfilled to us, for God rewards our works as perfect, since their defects are covered by free pardon.

Unto all and upon all, etc. For the sake of amplifying, he repeats the same thing in different forms; his purpose was to more fully express what we have already heard: that faith alone is required, that the faithful are not distinguished by external marks, and that therefore it does not matter whether they are Gentiles or Jews.