Romans 3:22
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:
Romans 3:22 in other translations
| BSB | And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, |
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| WEB | even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, |
| ASV | even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; |
| YLT | and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, --for there is no difference, |
| DARBY | righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference; |
| BBE | 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, |
| Webster | 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: |
What does Romans 3:22 mean?
Jamieson-Fausset-Brown on Romans 3:21-23
Ro 3:21-26. God's Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of Himself. 21-23. But now the righteousness of God--(See on Ro 1:17). without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Ro 3:28; Ga 2:16). is manifested, being witnessed--attested. by the law and the prophets--the Old Testament Scriptures. Thus…
Barnes' Notes
By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mk 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 Gal 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, Mk 16:16.) God has promised that they who believe in Christ shah 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"--ειςπαντας--may denote that this plan of justification has come (Luther) unto all men, to Jews and Gentiles; i.e. that it has been provided for them and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all"--επιπαντας--may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere face 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. Comp. Isa 64:6, also Php 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; 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.
(a) "faith of Jesus Christ" Rom 5:1
Albert Barnes, 1834 · public domain
Adam Clarke's Commentary
Adam Clarke, 1831 · public domain
Matthew Henry's Concise Commentary on Romans 3:21-26
Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as…
Romans 3:22 in the original Greek
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Cross references for Romans 3:22
- Romans 10:12
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
- Galatians 3:28
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
- Romans 8:1
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
- Galatians 2:16
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
- Romans 5:1-11
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: …
- Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
- Galatians 3:6-9
Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.
- Philippians 3:9
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
- Matthew 22:11-12
And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
- Romans 4:20-22
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness.
- Romans 2:1
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
- Isaiah 61:10
I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.
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Treasury of Scripture Knowledge
Context
- Romans 3:21
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
- Romans 3:22
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:
- Romans 3:23
For all have sinned, and come short of the glory of God;
Romans 3:22 in other languages
| Spanish Reina-Valera 1909 | La justicia de Dios por la fe de Jesucristo, para todos los que creen en él; porque no hay diferencia; |
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| French Bible J.N. Darby 1885 | la justice, dis-je, de Dieu par la foi en Jésus Christ envers tous, et sur tous ceux qui croient; car il n’y a pas de différence, |
| German Elberfelder 1871 | Gottes Gerechtigkeit aber durch Glauben an Jesum Christum gegen alle und auf alle, die da glauben. Denn es ist kein Unterschied, |
| Latin Clementine Vulgate | Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio: |