It would be good if we could
read all the way from chapter 1 and verse 1, because Romans
is laid out in a great way. It just follows one thought after
another, but we can't do that on the sake of time, so we'll
make up the difference along the way. In Romans, the third
chapter in verse 21, Paul is talking about this matter of
how sinners are justified and how righteousness is provided
for the elect of God. So, verse 21 through verse 36,
But now the righteousness of God without the law is manifested,
being witnessed by the law and the prophets. even the righteousness
of God by faith of Jesus Christ unto all and upon all them that
believe, for there is no difference. for all have sinned and come
short of the glory of God, being justified freely by His grace
through the redemption that is in Christ Jesus, whom God has
set forth a propitiation through faith in his blood to declare
his righteousness for the remission of sins that are passed through
the forbearance of God. To declare, I say, at this time
his righteousness that he might be just and the justifier of
him that believeth in Jesus. Now, let this be burned into
our mind, those last words of our text, that he might be just
and yet the justifier of them that believe in Jesus. The Roman epistle is certainly
my favorite. I have read some time ago where
somebody referred to the book of Romans as a body of divinity,
because it in effect lays out in a systematic order and a systematic
way the doctrine of the righteousness that saves and declares for us
the gospel of justification. Now when you think about Romans,
You will notice that the theme, the key is laid on the door,
back in chapter 1 and verse 16 and 17. Here's the theme that
is stated, and all else will flow toward and revolve around
this. Verse 16 and 17, that the gospel
is the power of God unto salvation to everyone that believeth, to
the Jew first and also to the Greek, for therein is the righteousness
of God revealed. In the gospel is made a saving
righteousness that is of God's providing and approving. Then, as Paul moves along in
chapter 1, verse 18, All the way down to chapter 3 and verse
20, that section of Romans contrasts the revelation of God's wrath
against all ungodliness and unrighteousness of men who suppress the truth
of God in unrighteousness. First of all, Paul deals with
it from the standpoint of the Gentile. Chapter 1, verse 18
through verse 32. Then he deals with it from the
standpoint of the Jew in chapter 3 and verse 8. Now in chapter 3 and verse 21
of Romans, Paul returns from that, let us call it a digression,
to discuss the matter of God's righteousness that he broke off
back in chapter 1 And verse 18, He broke it off that He might
declare the unrighteousness of mankind. And that He does from
the standpoint both of the Jew and also of the Gentile. Then in chapter 3, 21 through
26, we're focused on this evening, we have the very heart of the
saving righteousness of God that saves a sinner. Here is the gist
of the whole epistle summed up for the readers in these verses. These verses are what John Brown
called, and I'm quoting, a general account of the divine method
of justification. And if we clearly examine this
section, we find that most of the aspects of justification
that are more or less enlarged upon later on in other portions
of the book, but they're set forth here in summary form for
our edification. Now, compare this section to
a speaker who might come and take the podium or ascend into
the pulpit and at the very first he sets out what his premise
is to be. He states in the very beginning
what it is that he will declare and the grounds upon which he
will declare that. To expand, here we have the skeleton
version, as it were, of the thesis that will be fleshed out over
the rest of this great epistle. So we have here in verse 21 through
verse 26 a declaration of the manner in which that righteousness
of God is made effectual under the saving of sinners. Thus,
it is imperative for us that we can see. That after that digression
from chapter 1, 18 through chapter 3 and verse 20 to establish the
common depravity of the human family. That was necessary. Paul then in chapter 3 and verse
21 and following returns here to give us a fuller and more
blessed account of that which justifies a sinner in the sight
of God. And he returns to the discussion
of that righteousness mentioned in chapter 1 and verse 17. Therein is the righteousness
of God revealed. And so in verse 21 of chapter
3, but now the righteousness of God as he takes it up again. chapter 3 and verse 21, the righteousness
of God is manifested. In chapter 1 and verse 17, It is revealed. It is revealed
and manifested, and it is not only revealed, but also manifestly
working to the effectual justification of sinners. William G. T. Shedd
understood this as, quote, the extraordinary righteousness that
was alluded to, first of all, in chapter 1 and verse 17. John Gill wrote that it proceeds
to give an account of the righteousness which justifies before God, and
so Paul returns to the former subject, the righteousness of
God. Now in doing so, we see that
Paul makes several points here. We want to notice them just quickly
in passing on our way. Number one, this righteousness
is revealed or manifested and that justifies, in verse 21,
is without law. Notice that it is separate or
apart from the law. Separate from the works are the
deeds of the law. The works of law have nothing
to do with justifying a sinner in the sight of God. This ought
to be very obvious from the statement made back in verse 19 and 20.
It is not of or from the law that one is justified. So this
righteousness then, first of all, is apart from law. Also
notice in verse 21, this righteousness that's saved, that is revealed
in the gospel, is witnessed by the law and the prophet. If you doubt that, read the fourth
chapter. Then thirdly, we notice also
in the 22nd verse of the text, that we read this afternoon,
we see that it is by the faith of Jesus Christ. Not by law is
it, but by the faith of Jesus Christ. Fourthly, we notice something
else in verse 22 and 23. It is not restricted to any one
people. It is not restricted to one class
or nation or race or ethnicity. but it is upon all of them that
believe, whether Jew or Gentile. Fifthly, we notice, as with Abraham,
it is experienced by believing. It is on or to them that believe. Sixthly, if you look at verse
24, it is gratuitously bestowed through grace. Paul writes this,
being justified freely by His grace. And then seventh, in verse
24, it rests upon the foundation of the atonement of Jesus Christ. Verse 24 again, through the redemption
that is in Christ Jesus. We're not going that far, but
in verse 27 through verse 31, Paul notes the consequences of
verse 21 through verse 26. Number one, that all boasting
is excluded in verse 7. Boasting is excluded, and it
is excluded by faith. So it is believing, it is believing
that people are justified and have the righteousness of God.
Secondly, faith is suitable to both the Jew and the Gentile. Now the law would not have been
suitable to the Gentile, but faith is suitable to both of
them. Verse 29, and verse 30 of chapter
3. And then thirdly, in verse 31,
faith, rather than destroy the law, actually establishes the
law. Many would argue that faith would
do away with the law, and Paul said the opposite, it establishes
the law. And then two, Before seeking
to open up our text, we take note of some things that I found
in Lange's commentary, a series of antitheses is what he called
it, some antitheses that Paul sets forth in this play. There
is the contrast between verse 25 past, verse 21 now, verse
26 at this time. B, that righteousness is apart
from the law, yet it is witnessed by the law and the prophets,
in verse 21, and it establishes the law in verse 31, then see,
it is freely bestowed on sinners, yet by means of Christ's redemption,
Christ paid a great price that it might be freely bestowed upon
us. And then D, it is absolute justice
and righteousness, not in the saving of sinners. Absolute justice
and absolute righteousness is absolutely upheld. But now, as
we come to our text this evening, we seek to set it in a proper
relation to the overall context of the book of Romans. There
are two things that we might again take note of. First of
all, it said that he might be just. Now, of course, the he,
as seen in the context, refers to God. Verse 25, whom God. Verse 26, His righteousness. And also verse 26, that He might
be just. And notice that He, God, might
be just. Not merciful, not lenient, but
just. That God might be just and that
justice might be upheld and maintained in this process. For though God
is merciful and gracious, yet these are extended in harmony
with His justice and never lost sight of. He does not unjustly
exercise mercy or grace with regard to the salvation of guilty
sinners, but He does so in harmony with divine justice and righteousness. But then the second thing that
we look at, that he might be the justifier. Not only that
he might be just, but that he might be the justifier, that
he might be the justifying one, literally the one who justifies. For Romans 8.33, it is God that
justifies. None other does, none other can,
none other has the right. It is God that justifies. Thus He is both, and is both
in and of Himself. He is just as well as the justifier
of them that are ungodly. He is just and yet is the justifying
one. He is just even, even while justifying
the ungodly. Romans chapter 4 and verse 5. There are sinners that He justifies
such as those described in chapter 1 verse 18 down through chapter
3. And yet, Paul declares that God
is both the just one and the justifying one. He remains just
while justifying those who have been ungodly, who personally
were ungodly, and have lived ungodly. He, according to his
justice, justifies those sinners whom it pleases him to do so. Now, let's consider the opposite
case. that God is just in the damnation
of sinners. Who could argue against that?
God is just in the damnation of sinners. God is just even
in withholding His grace. from some, even if He gives it
unto others. He is just for making no atonement
for some of the human family. He is just for not regenerating
many of them by His blessed Holy Spirit. It is fully just. of God to condemn and to destroy
sinners, even though He saves other sinners who might be even
worse. Jonathan Edwards, an old-timer,
wrote, It is just with God eternally to cast off and destroy sinners. In such a case, He is just when
He is the condemner of the unjust. He remains so. But in our text,
There is a scheme whereby God is just and exhibits His righteousness
in the justification of sinners who do not deserve it, who do
not merit it, and would not have it otherwise. Concerning God's
justice and His justness, can there be unrighteousness with
God? Romans 9, 14. No, there cannot
be. Anything that God does that is
unrighteous. God forbid, says Paul, in raising
the question of whether or not there is unrighteousness. with
God. Because in Psalm 89 and verse
14, justice and judgment are the habitation of thy throne. Justice is absolutely essential
to God. He must act in just and with
a just way. In every act He is just. And nowhere is His justice more
seen or more evident than in putting away sin and saving sinners. We have seen His power in creating
the world. We have seen His sovereignty
in giving a law unto men that they are obliged to keep. We
have seen His truth in His promises. We have seen His justice in the
punishment of sin. And if we were asked to define
justice, one might answer, to give every act and every person
their just due, exactly as it stands before God. Or to quote
Abraham Booth, justice is essential to the divine character. and
must be displayed in the punishment of sin." So that in the case
of both the elect and the reprobate, sin must have its just due. From the justice of God, it must
have its due. And in our text, Paul speaks
of the justice, the righteousness of God in regard unto sin. Now, let's look beginning in
the middle of verse 25 and read the middle of verse 26. In other
words, in verse 25 and verse 26, to declare His righteousness
for the remission of sins that are past, through the forbearance
of God to declare at this time his righteousness that he might
be just. Now so weighty is this text. Let's pause here a moment and
attempt to understand it. Noticing again, first of all,
the contrast in the two expressions. One, in verse 25, sins that are
past. And secondly, in verse 26, at
this time. To declare His righteousness
at this time for sins that are past. Now, your margin or remission,
may you see it there in that light, for the remission of sins
that are past, are literally having previously occurred. Sins that previously had occurred. And though they had previously
occurred, Paul said that they had passed by, and that passing
by is attributed to the forbearance of God, who hath passed through
or by the forbearance of God. Now, the word remission here
only appears here, I think, in all of the New Testament. Everywhere
else, I think the word remission appears. It is a word meaning
to send away or to remit forgiveness, liberty, or pardon. But in Romans
3 and 25, the word means to let by. Praetor mission, passing by,
or literally, letting go unpunished. And notice this is related to
sins that are past. Looking at this in its context,
there are two possible meanings that we ought to consider in
this place. Number one, in the sense of Acts
14 and verse 16, who in time past suffered all nations to
walk in their own way. Again, in Acts 17 and 30, and
the times of this ignorance, God winked at. That is, in past
ages, God did not judge the sins of men as severely, as fully
as they merited. as occasionally in the flood
in Egypt and in Sodom. John Murray wrote this, the forbearance
in past ages tended to obscure the absoluteness of God's justice,
unquote, for here are sin, that have passed through the forbearance
of God, and they have passed by without a just recompense. But now, Acts 17 30, at this
time, Romans 3 and verse 26, Now secondly, some, I'll name
John Gill and Robert Haldane, hold that Romans 3 verse 25 and
verse 26 refers to the sins of the Old Testament saints of God. They were saved from hell, saved
from condemnation, upon the coming credit or merit of the once for
all sacrifice or perpetuation made by the Lord's Christ. The only real sacrifice for sin
is that one made by Christ when He offered Himself. There's another
interesting passage. I think it's much like this.
It's found in Hebrews chapter 9 and verse 15. It seems to have
the same truth as it says then. Redemption for the transgressions
that were under the First Covenant or Testament, unquote. Redemption
that were under or against the First Covenant. In harmony where
this second view is an application that might be made to individual,
that the pre-conversion sins of one of God's elect were treated
with forbearance based upon the atonement of Jesus Christ, the
elect who lived in sin until their conversion, And yet God
did not destroy them or annihilate them or smear them and destroy
them in judgment with a view to the atonement of the Lord
and Savior Jesus Christ. All of us could experience that.
We all lived in sin. And yet God did not make the
earth to swallow us up or destroy us or fire consume us. Because
of the atonement of Jesus Christ, He intended to bring us to His
grace. Of this, I think, Peter says,
2 Peter 3, verse 9. Here's a very contentious passage
of the Scripture for some, but it said, He is longsuffering
unto usward. Then he says in the 15th verse
of that 2 Peter chapter 3 that much longsuffering is salvation. That this God suffered long and
that this longsuffering is salvation rather than destruction. Salvation. God did not destroy us. for our
sins, though they deserved it before He called us into His
grace. Those sins passed through the
forbearance of God upon the ground of the atonement of the Lord
Jesus, so that He could forgive our sin, save and justify us,
though we had been grossly ungodly, because of the atonement of our
Lord. But back to verse 25 and 26,
some wonderful truth. First here we notice two mentions
of the righteousness of God. Verse 25, to declare His righteousness. Then if you would note, this
is in regard to the passing over of sins passed by. But secondly,
again in verse 26, to declare at this time His righteousness. Now let's catch every word. To
declare at this time His righteousness. And this is in regard to God
justifying sinners or justifying the ungodly. so that in two senses
there was a necessity of a display of the righteousness of God. Number one, on account of his
forbearance. Number two, on account of God
justifying sinners by that atonement. Now for what it is worth, I agree
with those who say that the phrase of the term here, the righteousness
of God, in verse 25 and verse 26, is the attribute of God's righteousness. It is
the innate righteousness of God's nature and of His being, which
cannot be violated, and it cannot be invalidated. Even in the justification
of sinners, God's justice and righteousness must stand. And
do you ask, how is this done? How in the world can this be? How can guilty, hell-deserving
sinners, verse 24, be justified freely by His grace and God not
violate His inherent attribute of righteousness and of justice. Paul explains it in verse 24,
it is by the redemption which is in Christ Jesus. And in verse 25, God sent Him
forth, that is God sent Christ Jesus His Son forth. You may notice that the margin
might have it foreordained or we sometimes see that the word
is rendered purpose, the same word in Romans 1.13 and Ephesians
1 and verse 9. God set him, that is Christ,
forth a propitiation. Now this word is here and in
Hebrews 9, and verse 5, where there it is rendered the mercy
seat. This very same word is rendered
mercy seat in Hebrews 9 and verse 5. But note the connection in
verse 25, whom God set forth a propitiation to declare His
righteousness for the passing over of sin. And as Mary put
it, in this proposition, in this propitiation rather of Christ,
two things merge together and they move along together in unison
and in unity. The declaration of the righteousness
of God and the justification of sinners. Both of these require
a setting forth of the righteousness of God and Christ to be set forth
as a perpetuation for sin. Number one, to establish the
righteousness of God, to declare that He is a just God, that He
acts justly. He does what is just, particularly
in regard to sin. His acts are in accord with the
absolute strict justice and righteousness of His being and nature. He neither
subverts nor perverts justice in the saving of sinners. Isaiah
45, 21. God calls Himself a just God
and Israel was taught that. Justice is the habitation of
His throne. We saw in Psalms 89, But secondly,
he remains just and his righteousness is in no wise compromise in his
justification of sinners. He is both just while being the
justifying one. Why does he justify? Well, not the only ones keeping
the law. Not those who rise to certain
moral standards or attainments in their life. Not those who
are zealous for their religion. Not those who have been religious
perhaps from their youth and up. not those of a certain nation,
not those with godly parents or Christian mother and father,
but who does he justify? He justifies the ungodly. He
justifies sinners. Sinners of the Jew, sinners of
the Gentiles are justified because God set Christ forth as a perpetuation. Now, how is it just with God
to forgive and to pardon sinners, to justify them who have no cause
whereby in themselves to be justified? Well, the answer, we keep saying
it over He set forth His Son who died as a propitiation for
them and for their sin. God made a public display of
His righteousness in delivering His Son up in behalf of those
for whom he would die and that he would save, so that we actually
have it, that sins are properly punished, there's no injustice,
there's no shortcut, there's no breaking off the last inch,
in forgiving the sin of sinners and in justifying them, because
the Lord Jesus Christ hath been a propitiation, He hath given
a full satisfaction to God for the sins of all of the elect. He has fulfilled, He has satisfied
the justice and the righteousness of God in his death so that God
is just in forgiving those that Christ has died for. Now what would be unjust would
be for God to pardon some without satisfaction or without a proper
propitiation for their sin. It's like some people say, oh,
God out of love will pardon and save. No, God out of His justice,
out of His righteousness will pardon and save. I think some
folks actually have the idea, and they go to church all the
time, that because God is such a loving God, that He will therefore
on that ground forgive many their sin who are not worthy of it
any other way. But when God justifies and justifies
the believing ones and imputes to them the righteousness of
Christ, it is done with ground and with a view to Christ's propitiation,
the death that He died. It is but forgiving the sins
that Christ bore in His own body on the tree. This manifests God's
righteousness, that He is a God that requires that sin have its
full, just penalty. And that was only and could only
be given in the Lord Jesus Christ. Thus are they justified, freely
by His grace, through the redemption that is in Jesus Christ. Forgiven they are, justified
they are, upon the merit of Christ's death, so that guilty sinners
for whom Christ died are everlastingly forgiven and saved from their
sin, not for their sake, but for the sake of Christ. Nothing is required of them. They bring nothing in their hand
that God might receive. They're saved simply because
of the sake of Christ, the good purpose, and the goodwill of
God. Now, if such an arrangement were
practiced in human courts, it would be rejected as unjust and
unfair. If the guilty were freed, if
one who violated the law were given the status of a law-abiding
citizen, what an uproar there would be. But with God, it is
just. to justify sinners for he set
forth a sin bearer who bore their sins to God's satisfaction and
to God's everlasting delight, his son paid the sacrifice for
our sin. And thus he is just, and the
justifier of them that believe in the Lord Jesus Christ. And this, brothers and sisters,
is the gospel. This is the gospel of Christ,
our blessed Lord. This is that righteousness that
is revealed in the gospel.