in the meaning of δικαιοσύνη between vv. 21 and 25, and in that of ἡ δόξα τοῦ θεοῦ between iii. 23 and v. 2. To deny that words which mean so much, and are applied so variously, can convey different shades of meaning, even within the narrow limits of a few verses, is to deny that language shares in the life and subtlety of the mind. πεφανέρωται: once for all the righteousness of God has been revealed in the Gospel. Cf. xvi. 26, Col. i. 26, 2 Tim. i. 10, 1 Peter i. 20, Heb. ix. 8, 26.
Ver. 22. δικαιοσύνη δὲ θεοὈ. The δὲ is explicative: ‘‘a righteousness of
God (see on chap. i. 17) [ver. 21], and that a righteousness of God through faith in Jesus Christ”. In the
Epistle to the Hebrews Jesus Christ is undoubtedly set forth as a pattern of faith: ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, Heb. xii. 2. Cf. Heb. ii. 13; but such a thought is irrelevant here. It is the constant teaching of Paul that we are justified (not by sharing Jesus’ faith in God, as some interpreters would take it here, but) by believing in that manifestation and affer of God’s righteousness which are made in the propitiatory death of Jesus. eis πάντας καὶ ἐπὶ πάντας: the last three words are omitted by ΔΝΑΕΟ and most edd. If genuine, they add no new idea to eis πάντας; see Winer, p. 521. For διαστολή, cf. x. 12. The righteous- ness of God comes to all on the terms of faith, for all alike need it, and can receive it only so.
Ver. 23. Ἡμαρτον must be rendered in English ‘have sinned’”’; see Burton, Moods and Tenses, § 54. ὑστεροῦνται expresses the consequence =and so come short of the glory of God. To empHasise the middle, and render ‘‘they come short, and feel that they do so,” though suggested by the comparison of Mt. xix. 20 with Lk. xv. 14 (Gifford), is not borne out by the use of the N.T. as a whole. The most one could say is that sidi is latent in
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