To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

for the showing, I say , of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.

Through the forbearance of God, for the shewing of his justice in this time; that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ.

for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus.

for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus.

with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.

And to make clear his righteousness now, so that he might himself be upright, and give righteousness to him who has faith in Jesus.

and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.

as a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the person who takes their stand on faith in Jesus.

Quæ prius extiterunt in tolerantia Dei; ad demonstrationem justitiae suae, in hoc tempore; ut sit ipse justus et Justificans enum qui est ex fide Iesu.

For a demonstration, [1] etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to ascribe them all to God. At the same time mention was intentionally made twice of this demonstration, that the Jews might open their eyes to behold it. -- At this time, etc. What had been ever at all times, he applies to the time when Christ was revealed, and not without reason; for what was formerly known in an obscure manner under shadows, God openly manifested in his Son. So the coming of Christ was the time of his good pleasure, and the day of salvation. God had indeed in all ages given some evidence of his righteousness; but it appeared far brighter when the sun of righteousness shone. Noticed, then, ought to be the comparison between the Old and the New Testament; for then only was revealed the righteousness of God when Christ appeared. That he might be just, etc. This is a definition of that righteousness which he has declared was revealed when Christ was given, and which, as he has taught us in the first chapter, is made known in the gospel: and he affirms that it consists of two parts -- The first is, that God is just, not indeed as one among many, but as one who contains within himself all fullness of righteousness; for complete and full praise, such as is due, is not otherwise given to him, but when he alone obtains the name and the honor of being just, while the whole human race is condemned for injustice: and then the other part refers to the communication of righteousness; for God by no means keeps his riches laid up in himself, but pours them forth upon men. Then the righteousness of God shines in us, whenever he justifies us by faith in Christ; for in vain were Christ given us for righteousness, unless there was the fruition of him by faith. It hence follows, that all were unjust and lost in themselves, until a remedy from heaven was offered to them. [2]

Footnotes

1 - There is a different preposition used here, pros, while eis is found in the preceding verse. The meaning seems to be the same, for both prepositions are used to designate the design, end, or object of any thing. This variety seems to have been usual with the Apostle; similar instances are found in Romans 3:22, as to eis and epi, and in Romans 3:30, as to ek and dia. "By both," says Wolfius, "the final cause (causa finalis) is indicated." Beza renders them both by the same preposition, ad, in Latin; and Stuart regards the two as equivalent. There is, perhaps, more refinement than truth in what Pareus says, -- that eis intimates the proximate end -- the forgiveness of sins; and pros, the final end -- the glory of God in the exhibition of his justice as well as of his mercy. There is, at the same time, something in the passage which seems favorable to this view. Two objects are stated at the end of the passage, -- that God might appear just, and be also the justifier of such as believe. The last may refer to eis, and the former to pros; and this is consistent with the usual style of the Apostle; for, in imitation of the Prophets, where two things are mentioned in a former clause, the order is reversed in the second. -- Ed.

2 - A parallel passage to this, including the two verses, Romans 3:25 and 26, is found in Hebrews 9:15; where a reference, as here, is made to the effect of Christ's death as to the saints under the Old testament. The same truth is implied in other parts of Scripture, but not so expressly declared. Stuart makes here an important remark -- that if the death of Christ be regarded only as that of a martyr or as an example of constancy, how then could its efficacy be referred to "sins that are past?" In no other way than as a vicarious death could it possibly have any effect on past sins, not punished through God's forbearance. -- Ed.

At this time - The time now since the Saviour has come, now is the time when he manifests it.
That he might be just - This verse contains the substance of the gospel. The word "just" here does not mean benevolent, or merciful, though it may sometimes have that meaning; see the Matthew 1:19 note, also John 17:25 note. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his Law, and to the penalty of the Law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The Law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the Law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the Law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death.
That is, he showed that the Law could not be violated without introducing suffering; and that it could not be broken with impunity. He showed that he had so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honor to his character as a lover of his Law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls forever the pains which this substitute for sinners endured in behalf of people on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his Law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great Transaction, a just moral governor, as just to his Law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner's stead, and the sinner may be pardoned.
And the justifier of him - Greek, "Even justifying him that believeth, etc." This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not" be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation.
Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;" in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.

To declare, I say, at this time - To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing The sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honorable; of showing the infinite purity of his justice, and of saving a lost world.
Hitherto, from the ninth verse, the apostle had gone on without interruption, proving that Jew and Gentile were in a state of guilt and condemnation, and that they could be saved only by the redemption that is in Christ Jesus. The Jew, finding his boasted privileges all at stake, interrupts him, and asks: -

To declare, [I say], (a) at this time his righteousness: that he might be (b) just, and the (c) justifier of him which (d) believeth in Jesus.
(a) That is, when Paul wrote this.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christ's righteousness to him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.

To declare, I say, at this time, his righteousness,.... This end is further explained, it being to declare the righteousness of God "at this time", under the Gospel dispensation; in which there was such a display of the grace, mercy, and goodness of God:
that he might be just; that is, appear to be so: God is naturally and essentially just in himself; and he is evidentially so in all his works, particularly in redemption by Christ; and when and while he is
the justifier of him that believeth in Jesus: Jesus, the Saviour, is the object of faith, as he is the Lord our righteousness; the believer in Jesus is a real, and not a nominal one; God is the justifier of such in a declarative way, and God only, though not to the exclusion of the Son and Spirit; and which sentence of justification is pronounced by him on the foot of a perfect righteousness, which neither law nor justice can find fault with, but entirely approve of; and so he appears just and righteous, even though he justifies the sinner and the ungodly.

To declare . . . at this time--now for the first time, under the Gospel.
his righteousness: that he might be just, and the justifier of him that believeth in Jesus--Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!
Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day" (Romans 3:21). (2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (Romans 3:22-24). (3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this (Romans 3:25). (4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time (Romans 3:25-26; see on Luke 9:31; Hebrews 9:15; Hebrews 11:39-40).

For a demonstration of his righteousness - Both of his justice and mercy. That he might be just - Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.