21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it--
21 But in our time something new has been added. What Moses and the prophets witnessed to all those years has happened.
21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,
21 But now God has shown us a way to be made right with him without keeping the requirements of the law, as was promised in the writings of Moses and the prophets long ago.
2 For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him.
2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage.
2 For instance, a wife is legally tied to her husband while he lives, but if he dies, she's free.
2 For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband.
2 For example, when a woman marries, the law binds her to her husband as long as he is alive. But if he dies, the laws of marriage no longer apply to her.
(Read Romans 7:1-6)
So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues the slave of sin in some form. Nothing but the Spirit of life in Christ Jesus, can make any sinner free from the law of sin and death. Believers are delivered from that power of the law, which condemns for the sins committed by them. And they are delivered from that power of the law which stirs up and provokes the sin that dwells in them. Understand this not of the law as a rule, but as a covenant of works. In profession and privilege, we are under a covenant of grace, and not under a covenant of works; under the gospel of Christ, not under the law of Moses. The difference is spoken of under the similitude or figure of being married to a new husband. The second marriage is to Christ. By death we are freed from obligation to the law as a covenant, as the wife is from her vows to her husband. In our believing powerfully and effectually, we are dead to the law, and have no more to do with it than the dead servant, who is freed from his master, has to do with his master's yoke. The day of our believing, is the day of being united to the Lord Jesus. We enter upon a life of dependence on him, and duty to him. Good works are from union with Christ; as the fruitfulness of the vine is the product of its being united to its roots; there is no fruit to God, till we are united to Christ. The law, and the greatest efforts of one under the law, still in the flesh, under the power of corrupt principles, cannot set the heart right with regard to the love of God, overcome worldly lusts, or give truth and sincerity in the inward parts, or any thing that comes by the special sanctifying influences of the Holy Spirit. Nothing more than a formal obedience to the outward letter of any precept, can be performed by us, without the renewing, new-creating grace of the new covenant.
19 "For through the law I died to the law so that I might live for God.
19 For I through the law am dead to the law, that I might live unto God.
19 For through the law I died to the law, so that I might live to God.
19 What actually took place is this: I tried keeping rules and working my head off to please God, and it didn't work. So I quit being a "law man" so that I could be God's man.
19 For I through the law died to the law that I might live to God.
19 For when I tried to keep the law, it condemned me. So I died to the law-I stopped trying to meet all its requirements-so that I might live for God.
(Read Galatians 2:15-19)
Paul, having thus shown he was not inferior to any apostle, not to Peter himself, speaks of the great foundation doctrine of the gospel. For what did we believe in Christ? Was it not that we might be justified by the faith of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? This would be very dishonourable to Christ, and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in Christ, by his offering up himself a sacrifice for us. He did not hope or fear any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to God, and be devoted to him through the motives and grace of the gospel. It is no new prejudice, though a most unjust one, that the doctrine of justification by faith alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in sin, is to try to make Christ the minister of sin, at any thought of which all Christian hearts would shudder.
Matthew Henry's Commentary on Romans 3:21
Commentary on Romans 3:21-26
(Read 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 Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction.