Bible Commentaries

Romans 3:23

"For all have sinned, and come short of the glory of God." Romans 3:23

What is it to "come short of the glory of God?" It is to act without a view to his glory. Now everything that we have ever done, which has not been done with a single eye to God's glory, has the brand of sin stamped on it. But who in an unregenerate state, who, as the fallen son of a fallen parent, ever had an eye to the glory of God? Did such a thing ever enter into man's natural heart as to speak to God's glory, act to his glory, consult his glory, and live to his glory? Before ever such a thought, such a desire can cross our breast, we must have seen Him who is invisible; we must have had a view by faith of the glory of the Three-One God; we must have had a single eye given us by the Holy Spirit to see that glory outshining all creature good.

Every movement, then, of the selfish heart, every desire to gratify, please and exalt self, is a coming short of the glory of God. This stamps all natural men's religious services with the brand of sin. It leaves the religious in the same dreadful state as the irreligious; it hews down the professing world with the same sword that cuts down the profane world. When men in a state of nature are what is called "religious," is their religion's end and aim the glory of God, the glory of free grace, the glory of the Mediator between God and Romans 3:24

"Being justified freely by his grace." — Romans 3:24

It is because grace is free that it can reach us. How free is the sun in sending forth its enlightening, warming beams; how free the clouds in discharging their watery treasures; how free the dew in falling from the face of heaven; how free the wind in blowing where it wills. Now these are scriptural types and representatives of the free grace of God. It shines as freely as the sun; drops as freely as the rain; falls as freely as the dew; and blows as freely as the wind. But not in grace, as in nature—to all men. I mean not that; but all to whom it comes it comes freely. And whenever it so comes it communicates precious things with it.

As the sun lights and warms, as the rain fertilizes, as the dew softens, as the wind invigorates, so it is with the grace of God which comes out of the fullness of Christ. It enlightens the understanding, warms the heart, fertilizes the soul, softens the spirit, and invigorates the whole new man of grace. And all this grace does freely, without charge or cost, without money or price, needing nothing, asking nothing from us but a kindly return. The best debt to a benefactor is the debt of gratitude; the best return of kindness is the return of love; the best acknowledgment of a favor is good words and suitable deeds. The best thanks which the earth can give to the sun, rain, dew, and wind of heaven is to be fruitful—to manifest by the goodness of the crops, the goodness of what falls from heaven upon it. So it is in grace—"Whoever offers praise glorifies me" ( Psalm 50:23). A believing, loving heart; a prayerful, thankful lip; and a holy, godly life are the best returns for grace.

"Being justified freely by his grace through the redemption that is in Christ Jesus—whom God has set forth to be an atoning sacrifice through faith in his blood." Romans 3:24-25

Before we can have faith in Christ's atoning blood, we must see the glory of the Person of the Lord of life. "We beheld his glory," said # Romans 3:26

"He did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus." Romans 3:26

Every created thing, every finite intelligence, must sooner be annihilated, than Jehovah can sacrifice, or allow the slightest tarnish to come over any one of his eternal attributes. Yet God can be just, infinitely just, scrupulously just, unchangeably just—and yet, preserving his attribute of justice unchanging and unchangeable, he can still be "the justifier of those who have faith in Jesus." The way by which this was effected will take a countless eternity to understand, and a boundless eternity to admire and adore.

But what is meant by the expression, "the justifier?" "The justifier" means, that God can count man as righteous, can freely pardon his sins, can graciously accept his person, can impute to him righteousness without works, and can bring him to the eternal enjoyment of himself. And who is the character that he thus brings to himself by justifying him? "those who believe in Jesus."

What simplicity, and yet what sweetness and suitability is there in the gospel plan! Say it ran thus, "That he might be just, and yet the justifier of him that works, that pleases God by his own performances, that produces a righteousness satisfactory to the eyes of infinite purity." Who then could be saved? Would there be a single soul in heaven? No; such a sentence as that would trample down the whole human race into hell. But when it runs thus, "That this is the mind and purpose of God, that this is his eternal counsel, which cannot pass away; that he is "the justifier of those who believe in Jesus,"—the poor, the needy, the exercised, the tempted, the distressed, and the perplexed, that believe in Jesus, that look to Jesus, that lean upon Jesus, and rest in his Person, blood, righteousness, and love for all things; that these are justified, that these are pardoned, that these are accepted, that these are graciously received, and saved with an everlasting salvation,"—how sweet, how suitable, does the gospel that declares this become to the living, believing soul!