The Righteousness of God
2002-10-24
The Righteousness of God: An Exegetical Study of Romans 3:21-26
The grace of God is amazing in what He did for us. Because we could not have ever reached God by our own efforts, He sent His Son Jesus to suffer and die on the Cross in our place. Though we deserve death as punishment because we have turned from Him and His perfect standard in His law, He sent His Son to die, so that we can have eternal, abundant life when we trust in Jesus Christ. This article will be a discussion on Romans 3:21-26, a pivotal passage in Paul’s letter to the Romans. I will begin with the main idea and an outline of the passage. Then I will discuss the passage in some detail, and hopefully I will offer more insight as to what Jesus Christ did for us.
Synthesis
Subject: The righteousness of God apart from the law is given unto all by faith in Jesus Christ.
Complement: Because all have fallen short of the glory of God and need the gift of a once-for-all propitiation that demonstrates God’s righteousness.
Synthesis: The righteousness of God apart from the law is given unto all by faith in Jesus Christ, because all have fallen short of the glory of God and need the gift of a once-for-all propitiation that demonstrates God’s righteousness.
Exegetical Outline
I. The righteousness of God now revealed apart from law is by faith in Jesus (Romans 3:21-23)A. The righteousness of God is not from the law, but from faith in Jesus, of which the Old Testament testifiesB. The righteousness of God is available to all who believe, for all are condemned under the law.C. Therefore, all believers in Jesus freely receive this gift, according to God’s grace, for redemption is in Jesus Christ.
II. God’s Redemption of Humankind (Romans 3:24-26)A. Humankind is justified freely by God’s grace (3:24)B. God demonstrates His righteousness by putting forth Jesus as a propitiatory sacrifice, that by faith all can receive His righteousness (3:25-26)1. God demonstrates His righteousness by holding back judgment on humankind until the appropriate moment in history (3:25)2. His righteousness initiates this act to justify those who have faith in His work (3:26)
Introduction to the Exposition
In the context of this section of Romans, Paul had been demonstrating the depravity of humankind, both of the Jew and the Gentile. The section to which this belongs begins in 1:18 and extends throughout 4:25. Starting in 1:18, Paul speaks of the fallen world that suppresses the reality of God. The fallen world exchanged the reality of the eternal God who is distinct from His creation for the lie of idol and animal worship. Beginning in 2:1, humankind is condemned universally, with or without the law (the first five books of the Bible), and judgment is pending on all. Beginning in 2:17, the Jewish man is just as guilty, for he is also under sin. Lastly, in 3:9, Paul supports his argument that all are under sin and have turned aside to sordid behavior. Directly preceding this passage, Paul states that by the law no one is justified before God, for through the law is knowledge of sin (3:19-20). In other words, the law, no matter how hard we try to do everything in it, we will always fall short. The law condemns us and tells us that we are imperfect, in need of God’s grace.
Starting in verse 27 and following, Paul will demonstrate that righteousness must come apart from the law, that is, by faith. This is because the law of works (reaching God by our own efforts), theoretically, would put some people in better standing with God than others (in humankind’s mind). The law of faith, however, puts all of humankind on the same ground of absolute helplessness, so that no one might boast about one’s self. It is the righteousness of God apart from the law that is given unto humankind by faith in Jesus Christ. All people have fallen short of the glory of God and are in need of the gift of a once-for-all propitiation that demonstrates God’s righteousness. The word propitiation means “that a holy and all-righteous God was satisfied with His Son’s death as sufficient payment for sin” (Moyer 49). Therefore, as Cranfield suggests, this portion of Romans found in 3:21-26, will be the “center and the heart of the main division to which it belongs” but also for “the whole of Romans, 1:16b-15:13” (Cranfield 1:199).
The Righteousness of God Now Revealed Apart From the Law (Romans 3:21-23)
As Paul begins this section, Paul begins with ‘but now,’ connecting this passage with the previous section. Paul has primarily spent time talking about life before the coming of Jesus Christ, considering humankind’s fall and subsequent alienation from God. He has demonstrated that both the Jew and the Gentile have corrupted themselves completely and they actively suppress God in order that they might produce their own “righteousness.” Theoretically, those who do good things and are perfect will reap everlasting life, but those who are self-seeking and obey unrighteousness will reap indignation and wrath (2:8-9). However, Paul’s argument states there are none who do the right, whether they have the law or not. Though the Jews had the Law, they did the very things that the law forbids, making them no different from the sinners without the law (2:13-24). Now, Paul is writing about a righteousness of God that is apart from the law. Dunn mentions that there is an eschatological (end-times) sense to this, since this was God “putting into action his final purpose for Israel and humankind” (Dunn 176). There is an indication of movement from one epoch to another, at the moment when this vital moment of salvation took place (Dunn 164).
The righteousness of God is a concept that Paul begins using in 1:17. The phrase is the same in 1:17 as it stands in 3:21 and 22; the word ‘righteousness’ is the subject and the word ‘God’ is in what is called the genitive case (normally designating possession). As for other Pauline uses, and for the argument of this letter, Cranfield supports this to be a genitive of origin and not a subjective genitive (Cranfield 1:98). Therefore, we could think of this righteousness as “righteousness from God.” In verse 22, this righteousness from God is through faith in Jesus. God gives this righteousness to humankind; it is separate from the righteousness of humankind by being doers of the law mentioned in 2:13. Paul proved this to be impossible many times from 1:18 through 3:20. The phrase ‘without the law’ is the antithesis of what was spoken of in 2:13 (see Dunn 164-165). We are sinners, but God gives us His righteousness when we trust in Him!
The verb ‘is manifested,’ as it appears in the text, is clearly in the present tense in our English Bible, yet a completed action. Referring to an event that obviously had happened in the past, this revelation of the righteousness of God without the law is still being revealed in the present (Hodge 88). It is logical, therefore, that the Old Testament bears witness to this revelation. The verb form “being witnessed” suggests that this is a process that is continuing in the present. The Old Testament reveals and currently testifies of this ‘righteousness of God’ (cf. Genesis 15:6), now apparent in the person Jesus Christ.
The righteousness of God, repeated for clarification and emphasis in 3:22, is through faith in Jesus Christ. The context of this passage at large requires the faith to be of the believer, and not of Jesus Christ (Dunn 166). This example of believing God is how Abraham is accounted as righteous, as Paul discusses later in 4:3. This righteousness is given “unto all and upon all them that believe.” This refers back to the “all” of 3:19, that all of the world might come under the judgment by what is said in the law, that no one is righteous in one’s own power. In this context, the “all” refers to all of humankind, both Jew and Gentile.
As it has been established earlier, all of humankind has sinned (3:23), an action that is in the past tense. Cranfield mentions that this could constitute a collective historical aorist, which is “used because the sins referred to are thought of as together constituting a past event” (Cranfield 1:153). Dunn suggests, that it is almost certain that Paul is thinking about Adam, and the loss of glory he had experienced (Dunn 178). Everyone falls short of the glory of God. The verb “come short,” on the other hand, is in the present tense, saying that all people have sinned (sometime in the past) and now, in the present, fall short. Cranfield mentions that all people at present, whether believing or unbelieving, still lack the glory of God; otherwise we underestimate the glory which will come (Cranfield 1:204). Since we all fall short of His glory, His standard of righteousness, and the requirements of the law, we need God to step in for us, and give us His righteousness.
The exposition thus far can be concluded that righteousness of God without the law has been revealed in Jesus Christ. This does not contradict the teaching of the Old Testament, but contradicts what people have tried to do with the Old Testament by attempting to be righteous on their own merit. The gospel revealed, which teaches faith in Jesus Christ, radically offsets humankind’s former ‘innovative’ strategy to win themselves back to God, that all who believe in Jesus can freely receive the righteousness of God.
The Righteousness of God Demonstrated in the Work of Jesus Christ (3:24-26)
Beginning with the latter portion of the passage of interest, one will see how the phrase “righteousness of God” is worked out by God’s righteous act that can change humankind’s standing before Him. Starting in verse 21, Paul shifts from the previous section of the depravity of humankind to telling the readers the good news that there is a righteousness of God apart from the law. Beginning in verse 24, Paul will show again what humankind’s role is in this righteousness, but also what specifically God’s role was in bringing about this change.
One cannot divorce verse 24 from the previous section, that all have sinned, and lack the glory of God, so they are freely justified by His grace by the redemption of Jesus Christ. The word ‘freely’ implies that ‘being justified’ is a gift, without payment. Humankind is given the gift of righteousness, being released from former ways as inventors of self-righteousness. ‘Redemption’ is a word that comes from the idea that suggests a buying back of a slave (Danker 117). People are slaves to sin. All people as a whole had suppressed truth that they might declare their own ways righteous in the latter half of Romans 1. Later we see how even those given the law of God, had measured themselves up to the law to see their own righteousness (see especially 2:17-24). Humankind deluded themselves with the idea that they can measure up to God by their own efforts. Robert Mounce states the same, observing that it is human tendency to try to reach God by their own meritorious activities (R. Mounce 114). Even from an intellectual standpoint, the concept of redemption resonates well within us, for this concept of righteousness by faith without law is liberating in itself.
The verb ‘hath set forth’ in 3:25 deserves some attention, as there are a few different views concerning possible meanings. This could either refer to the setting forth publicly of Christ, or the purposing of Christ as a propitiation. Cranfield makes good argument that the latter fits better in the context, especially since the final verses of the passage will speak of God’s own righteousness (Cranfield 1:208-209). This is also the argument of the righteousness of God, that we can receive His righteousness by faith because He was first righteous and acted righteously.
These next verses are going to center on who Jesus Christ is in light of Him being a ‘propitiation’ (3:25). This term is going to be the main focus of our faith in Jesus that is in this passage. This is the same term that is used in the Septuagint (Greek translation of the Old Testament) for the mercy seat. Robert Mounce suggests that here Jesus is the new mercy seat, “the means of expiation or wiping away the sins of humanity” (R. Mounce 117). On the other hand, Cranfield suggests that the other times ‘propitiation’ is used in the Septuagint, it mostly included the definite article (Cranfield 1:214). Here, there is no definite article. On the Day of Atonement was the time the priest came into the Holy of Holies, to cleanse himself and the people of Israel of their sins. Cranfield notes that it seems awkward that Jesus, who cleanses the sins of humanity, can be both the priest and the place of sprinkling of blood. He also notes that it seems awkward to liken Christ, who personally gave Himself over to humankind, to an “inanimate piece of temple furniture” (Cranfield 1:215). Therefore, Jesus Christ is not the mercy seat, but the sacrifice thereon, as in the Day of Atonement: a propitiatory sacrifice. Hence, our English Bible uses ‘propitiation’ rather than ‘mercy seat.’
The idea of blood being shed is required for the remission of sins (Leviticus 17:11). This requirement is ultimately fulfilled here in Jesus, but it is also good to mention that sacrifice without faith does not please God. Worthless sacrifices that were offered without faith had been a problem as Jesus testified of Matthew 9:13 (cf. Hosea 6:6 and Micah 6:6-8). The same is true here in the fulfillment of all sacrifices for all time: without faith, there is no sacrifice, and without sacrifice there is no remission of sins, and the unbelievers are still in their sins.
God’s forbearance on the sinner (3:25) by passing over humankind’s sin will demonstrate God’s righteousness, because He knew ahead of time His plan of restoration in Jesus Christ. As Cranfield mentions, there is a shift here that is different from the usage of ‘righteousness.’ In verses 21 and 22, the righteousness of God is a phrase referring to the gift that is given to people by faith. This phrase is not in use here, but is speaking of God’s righteous character. His righteousness is seen in that he left the sins of humankind unpunished, in which the use of the word ‘forbearance’ supports (Cranfield 1:211). God is holding back His wrath. This makes sense when reflecting on God’s plan. When commanding Adam not to eat of the tree of the knowledge of good and evil, he had said “in the day that you eat of it, you shall surely die” (Genesis 2:17). When he ate of the tree, he died spiritually, was expelled from the garden of paradise, and his relationship with God was destroyed. He did not die bodily, though, until he was 930 years old. God withheld the whole punishment due Adam and Eve, as they learned by faith to trust God that He would restore them through the Seed of the woman in the future. Again, He tells Abraham that he will take his descendants down to Egypt for four hundred years before they dwell in Canaan because the “iniquity of the Amorites is not yet full” (Genesis 15:16). God’s patience with His creation continued, waiting for a time that was right where the gospel could be spread with ease across the world to bring the world to Himself. This is not to say that He passed over sins altogether, for this would be against His nature. His righteousness does not tolerate evil (Habakkuk 1:13); He was patient because of His intention to offer this sacrifice of Jesus. God is still waiting patiently today ever since that time, and will continue to wait patiently until Jesus’ second coming for all to turn to Him (see Cranfield 1:212, cf. 2 Peter 3:9).
Considering the latter half of verse 26, God’s righteousness is displayed in the work of Jesus by justifying the one who has faith in Him. This final sentence sums up the amazing character of God, since He was the righteous One, and also was the one whose righteous character took action to make humankind righteous. He provided the sacrifice so that humankind, by faith, can be justified before God. This sentence evokes awe when one ponders it, as Robert Mounce puts it, “the most amazing event in the history of the universe” (R. Mounce 118). Returning for a moment to the word ‘propitiation,’ it is good to mention that God made the sacrifice to restore humankind, just as God made a covenant, for example, with Abraham, where God alone walked through the slaughtered animal pieces (Genesis 15:17). Just as God swore the oath to Abraham on His own in Genesis, God did the reconciling of humankind Himself on the Cross. It is by God’s righteousness that the covenant was sealed, and humankind had no part of it. Dunn argues that God is more than the justifier, but His justification of humankind depends solely on His covenant obligations (Dunn 175). Cranfield argues that 3:26 could even be interpreted that “God might be righteous even in justifying” (Cranfield 1:213).
Conclusion
This passage is about the victory of God over humankind’s sin that He might bring people to Himself. After showing how sinful humankind is, in regard to both the Jew and the Gentile, Paul moves from a hopeless past of humankind to a present and future of hope for the believer because of God’s righteous act of sacrifice in Jesus. Because of the depravity of humanity and God’s initiation of salvation, no one has room to boast (3:27). God created humankind and saved them on His own. Though the gospel message comes as something new to humankind in the New Testament era, it is good news because people do not have to reach God on their own merit. God has reestablished communion between humankind and Himself; we need only to believe that He did.
God put His Son forth as a sacrifice, as I have explained, but the tomb in which Jesus was interred is empty today. On the third day God raised Him from the dead. Jesus was then exalted to God’s right hand, and is waiting for the time when He will return to earth to judge it. His long enduring patience waits for all people everywhere to turn to Him. All that is needed for eternal life is to trust in what Jesus Christ did for us on the Cross.
Bibliography
Cranfield, C. E. B. A Critical and Exegetical Commentary on the Epistle to the Romans, Volume 1: Introduction and Commentary on Romans I-VIII. Edinburgh: T. and T. Clark, 1975.
Dunn, James D. G. Word Biblical Commentary, Volume 38A: Romans 1-8. Dallas: Word, 1988.
Danker, Frederick William. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition. Chicago: University of Chicago, 2000.
Hodge, Charles. Commentary on the Epistle to the Romans. Grand Rapids: William B. Eerdmans, 1886.
Mounce, Robert H. The New American Commentary, Volume 27: Romans. Nashville: Broadman and Holman, 1988.
Moyer, R. Larry. Free and Clear: Understanding and Communicating God’s Offer of Eternal Life. Grand Rapids: Kregel, 1997.