INTRODUCTION
Man has attempted to be in the right standing before God. He has exhausted all possibilities, not counting the cost, to save his soul in a world hopeless and uncertain of its future. Yet, the search for significance and hope turned futile and the vanity of his attempts frustrated him all the more. The apostle Paul succinctly articulated this cry of desperation in Rom. 7:24, saying, “O wretched man that I am! Who shall deliver me from the body of this death?”
Then came grace so amazing that God in his unconditional love, rescued man in his scandalous state. He remedied the latter’s dishonorable condition by revealing his righteousness through the disclosure of his justifying and redeeming power which is in Christ Jesus- this is the gospel in a nutshell.
The righteousness of God through the redeeming work of Jesus Christ is the concentration of Rom. 3:21-24, the passage in focus here, as we are told by the apostle Paul that righteousness is never achieved through the obedience of the law but only through our redemption in Christ.
This paper will take a closer look and dig deep into this central truth of the gospel with the hope that it would not only be for the Roman believers at that time but for the Christians in the present and in the future that the truths as revealed here by the words of the apostle Paul will be valuable and beneficial- that our justification and redemption is anchored on what Christ did for us on the cross.
CONTEXT
Paul’s letter to the Romans highlights the reality of how the Christians perceive the gospel to be in the Graeco-Roman world. The conflict between the Jewish and the Gentile Christians was so intense that the apostle had to send this letter to unify the church, so that the Jews and the Gentiles would harmoniously worship God in fulfillment of what the Old Testament Scripture taught.[1]
The letter boils down to its theme found in 1:16-17 where Paul introduced the gospel as the power of salvation for both the Jews and the Gentiles and is received by faith. The passage, Rom. 3:21-24, picks up from this truth as the apostle championed the work of Christ on the cross as the sole foundation of one’s justification and redemption. This passage is a part of a larger context, 3:21-4:25 and is considered by most scholars as the heart of the book of Romans.[2]
Douglas Moo pointed out Luther as calling 3:21-26, (the pericope to which this passage is a part of), as the “chief point, and the very central of the Epistle, and of the whole Bible.” [3] After addressing the issues of God’s wrath and judgment in the preceding chapters, Paul elucidates the truth that although God’s gift of righteousness is costly, he bore in himself the price for it through Christ, that man might receive his full justification and redemption. [4]
ROMANS 3:21-24
AN IN-DEPTH STUDY
I. THE REVELATION OF GOD’S RIGHTEOUSNESS (v.21)
21 But now a righteousness from God, has been manifested, apart from the law,
21 But now a righteousness from God, has been manifested, apart from the law,
to which the Law and the Prophets testify.
21 Nuni. de. cwri.j no,mou dikaiosu,nh qeou/ pefane,rwtai marturoume,nh u`po. tou/ no,mou kai. tw/n profhtw/n(
This is considered as a logical shift, a concluding remarks by the apostle Paul after elucidating the incompetency of the law in redeeming one’s soul. Nuni. de veers the argument now to the real deal of the gospel and expounds on the righteousness of God which is shared and received apart from the law. And so, Nuni. de is an extremely strategic time in the salvation history. [5] It was the preordained time of God’s divine intervention which Paul now is expounding. [6] Thus, it can be said that the exact time has arrived, planned and executed by God for his eternal purpose to save man.
It cannot be denied that man has always tried to connect righteousness with the obedience to the law and R.C.H. Lenski in discussing this made a very good point by saying that “all that the law is able to produce for sinners is sin’s realization, and conviction that all flesh, every mortal, is damned and lost.” [7] Thomas Schreiner points out that this denotes a temporal sense here [8] which is central to our understanding to the shift of the old and the new covenants. The law of Moses is signified in cwri.j no,mou which is the Jewish Law and this law is unable to bring one to salvation. This points to the clear weakness of the Jewish law and the strength of the law of grace.
What is important to note here is the use of the dikaiosu,nh qeou/ which occurred four times in the pericope of verses 21-26. [9] The significance of this needs to be deciphered for this entails the Christian evangelical view on salvation. James Dunn considered this as a shocking thing since Paul made a juxtaposition of cwri.j no,mou and dikaiosu,nh qeou, [10] now clearly distinguishing the righteousness of God from the law and our clear understanding of salvation apart from it is through the righteousness of God. This dikaiosu,nh qeou in verses 20-21 is actualized in history which is a confirmation of the salvation historical theme [11].
The perfect tense of fanero,w highlights a crucial act that had taken place in this salvation history.[12] pefane,rwtai (has been manifested) articulates the reality that this manifestation has always been true and was never an afterthought yet has been revealed only now.[13] The perfect tense emphasizes the fact that this process had a beginning which is the death of Christ himself. [14] However, this denotes more than merely being revealed but as in the words of Ernst Käsemann, “God’s ultimate victory manifests itself now.” [15] This righteousness as a gift implies a non-merited achievement of man so that boasting will never be a part of his idea of salvation. It places the Mosaic covenant to be ineffective anymore and that the perfect time, rendered in v.21 as the “now” has arrived- the salvation brought by the righteousness of God through Christ.
The use of marturoume,nh u`po. tou/ no,mou kai. tw/n profhtw/n however, does not imply the inferiority of the Old Testament revelation. [16] What Paul meant was that the Old Testament had continuously attested to the saving promises of God. It was not in any way inferior because it was actually looking forward to the revelation and manifestation of this saving promise. The divine purpose therefore has continued and never was halted throughout the Scriptures. [17] Instead, the Old Testament paved the way for the fulfillment of its prophecies in the New Testament. Thus, there is a complementary work of the Old and the New Testamentsand the former was never in any way contradicting the latter. It is good to comprehend this idea so as to tie- up God’s plan of salvation both for the Jews and the Gentiles partially revealed in the Old Testament but whose mystery has completely been disclosed in the New Testament.
II. THE ROAD TO GOD’S RIGHTEOUSNESS (v.22)
22 The righteousness from God through faith in Jesus Christ to all those believing.
For there is no distinction,
22 dikaiosu,nh de. qeou/ dia. pi,stewj VIhsou/ Cristou/ eivj pa,ntaj tou.j pisteu,ontajÅ
ouv ga,r evstin diastolh,(
It is good to note that the repetition of dikaiosu,nh de. qeou/ in this verse reflects the theme of this passage. However, the dilemma here is the interpretation of pi,stewj VIhsou/ Cristou/. Scholars have argued as to its interpretation, whether it should be rendered as “faith in Christ” which is the commonly agreed upon reading, or “faith or faithfulness of Christ,” which interestingly have gained so much discussion. [18] Those who espouse the “faith of Christ” idea, understands the genitive to be a subjective one, thus “the faithfulness of Christ.” [19]According to them, it is through the faithfulness of Christ that the saving righteousness of God is manifested, and that the apostle’s use of VIhsou/ (v.26) indeed indicates this, and also faith and obedience are connected in Paul’s theology, which is to say that Jesus’ faith is inseparable from his obedience.[20]It therefore refers to Christ’s faithful obedience to the Father that he abided to him even to death on the cross. [21].
Examining all the points espoused above, it is however clear that the evidence is not a strong proof in considering that the genitive following pistij must be subjective. This phrase clearly states that the righteousness referred to here is acquired through one’s faith in Christ. [22] This is supported by the fact that digging into the context of it will strongly support a subjective genitive interpretation of pi,stewj VIhsou/ Cristou.[23]Schreiner was right in saying then that grammatical examination cannot solve the case of whether it should be a subjective or objective explanation. For him, the context gives prominence to “faith in Christ”, arguing further that Gods’ righteousness is apportioned by faith. [24] He explained that the believer’s faith is in view here since the epistles of Romans and Galatians speak much of the faith of believers, adding that “faith in Jesus Christ” is the best reading of pi,stewj VIhsou/ Cristou to fit in the context of Rom. 3:21-4:12, since Rom. 4 deals with the faith of believers and the flow of thought reflects the idea of “faith in Christ.” [25] It is vital therefore that in interpreting this debated phrase, we need to look at the larger context of the book and his other sacred writings and see through the lens of the apostle Paul to comprehend and appreciate why pi,stewj VIhsou/ Cristou is in this crucial part of the book of Romans.
pa,ntaj tou.j pisteu,ontaj (“to all those believing”) zeroes in on the truth of the universal efficacy of God’s redeeming act.[26] The scope then of the righteousness of God is apportioned to all who believe and not just some. It is not concentrated on the nation Israel anymore for God has allowed the Gentiles to partake of his righteousness found in Christ.Thus, neither one person nor group has the monopoly of God’s saving power. The verb pisteu,w signifies the human side of God’s redemptive plan- that “believing”is the sole requisite for this. [27] The reason for this is “ouv ga,r evstin diastolh,(” (“for there is no distinction”) in the way that God sees man whether he is a Jew or a Gentile, for he sees everyone as people in need of his grace and forgiveness. This then summarizes the truth that the promise of future deliverance conceived in the Old Testament has finally been realized, [28] and this realization demands an impartial and unprejudiced treatment to the Gentiles since pa,ntaj (all) here decisively communicates that God’s righteousness covers not only the Jews but the Gentile world as well.
III. THE RECIPIENT OF GOD’S RIGHTEOUSNESS (vv.23-24)
23 for all have sinned and are lacking of the glory of God,
23 pa,ntej ga.r h[marton kai. u`sterou/ntai th/j do,xhj tou/ qeou/
This is the sixth appearance of pa,ntej in this chapter which definitely implies an emphasis in Paul’s teaching.[29] This has to be connected with the preceding verse and possibly is Paul’s justification in saying why there is no difference among Jews and Gentiles: because all have sinned. It is sin then that separated men, both Jews and Gentiles from God and the common reason why they are lacking God’s glory. The aorist h[marton is a “summary” aorist, which talks about the sins of all the people throughout human history. [30] Sin, being the common factor, does not represent that it totally belongs in the past for Paul stressed that all are u`sterou/ntai (“are lacking”) of the glory of God.[31] The use of the present tense u`sterou/ntai indicates a present situation, that all lack the glory of God. [32]
do,xhj tou/ qeou/ refers to the glory that Adam had when he was created yet, he lost it when he fell in sin. Still and all, this glory will be refurbished when redemption is completed in and through Christ.[33] Dunn goes further by saying that Paul here was referring both to the glory lost during the fall and to the “glory that man is failing to reach” as a consequence of this.[34] This exposition brings us back to what has been lost in the beginning of creation account, and to what will be redeemed for God’s people in time.
24 being justified freely by his grace through the redemption that is in Christ Jesus.
24 dikaiou,menoi dwrea.n th/| auvtou/ ca,riti dia. th/j avpolutrw,sewj th/j evn Cristw/| VIhsou/\
We should be quick to realize that it is those who have sinned, as referred to in v.23, who are dikaiou,menoi (“being justified”). Although the present passive participle is without parallel in Paul’s writings, he does speak however of God as ‘o dikaiwn (the one who justifies). [35] This also serves to span the temporal gap between the crucial time in salvation history which are the atoning death of Christ (v.25) and the final judgment. [36] Lenksi strongly suggests that the participle here sets the time that while men are still sinners, it did not make impossible for God to render his righteousness to them, [37] which is solely on the basis on God’s ca,rij (grace). This justification was profoundly sketched by Hendriksen by articulating that it is a way of imputation whereby the sinner’s guilt is imputed to Christ and the righteousness of Christ is then imputed to the sinner. [38] The reason being is that God deemed it impossible for human merit to measure up to God’s standard and so the blessing of God’s justification of the sinful man and his redemption is only by his grace and for free.[39] Grace, the undeserved favor of God moves him to acquit man of his sins and gives him what Lenski refers to as pure, abounding and astounding grace. [40]
Therefore, we see how God, moved by his love, perform an act of grace for the sinners that he might be able to reveal and show his own righteousness in justification, without the merit of man’s attempt at redemption whatsoever. [41] Being the unconditional character of God’s action, [42] grace then implies that God sees beyond the fault of man. It is God’s sovereign choice, out of his love, to redeem man in spite of his sin, and gave that redemption as a free gift.
dia. th/j avpolutrw,sewj brings us to the second effect of Christ’s death which is redemption. The idea of redemption shows God’s action brought the believer’s righteous status. [43] The idea of avpolu,trwsij (redemption) can simply imply deliverance or liberation, however, in the context of the passage, we cannot discount the idea that since it is connected with the death of Christ and his blood (v.25), it has a clear suggestion of ‘ransoming’ which Barrett calls “the emancipation by the payment of a price.” [44] It is the more acceptable reasoning since, first, Paul speaks of free justification, and second, the sacrificial nature of the context signifies the payment of a price. [45]
Since man is not only justified by Christ, but also redeemed by him, it is imperative to stress out that his death on the cross ransomed humanity from the bondage of sin. [46] Now, redemption is seen as the result of Christ’s obedience to the Father, that in it, all sinners, who fell short of the glory of God (v.23) may have the opportunity of being released from the shackles of sin. It is not only justification, but a far greater blessing of redemption, is attainable, though still, without the aid of human ability so as not to be a source of boasting of those who will believe.
Moo cleverly suggests that since a ransom has been paid, the question now of who the recipient of that ransom is cannot be brushed aside. And contrary to popularly accepted notion in the first century church that God made the payment to Satan, he believed that it is God himself who is the recipient of that ransom for he is the judge who must give verdict to the sinful humanity and at the same time the brains behind the redeeming work of Christ. [47]
th/j avpolutrw,sewj is closely tied up with dikaiou,menoi and so speaks of the certainty that God has redeemed man from the slavery of sin which he is in subjection to its effects particularly to God’s condemnation, his wrath and his unrighteous status before him. [48]
The gift of redemption then is a brainchild of God through Christ as indicated by the last phrase in verse 24, th/j evn Cristw/| VIhsou/ (that is in Christ Jesus). It was then God’s intention that in the fall of humanity to sin, his righteosuness will be made manifest through the redemptive work of his Son, that those who will believe in him might be freely justified and redeemed. And so, while the cost implied of avpolutrw,sij was paid by the shedding of the blood of Christ, the efficacy then of his redeeming work applies to everyone who will believe in him. [49] This distinctively Pauline theology suggests that to be evn Cristw/| VIhsou/ (in Christ Jesus) is to experience a power so great that its effect goes beyond the power of death, denoting our resurrection in Christ himself. [50] Christ then is the Source of this power, that through his justifying and redeeming work, man is able, not by his works, nor his strength, to attain the justification and redemption of his soul.
CONCLUSION
The Pauline theology of justification and redemption is central to our understanding of our inability to free ourselves from the guilt and shame of our sins. Paul himself, yielded to this amazing truth and deciphered the plan of God in his grace to redeem mankind through the unraveling of his Son’s life on earth. This plan, which has been ordained by God, revealed in the Old Testament and was therefore executed in the passion of Christ, undoubtedly erased man’s questions about his own justification and redemption, for it is God himself, who did what he cannot in his sinfulness do.
It is only but fitting that in response to this great truth, we as God’s people, created in his image, created for his purpose, recognize what an awesome God we have, for he deemed it not to forsake us from our miserable condition but made it his prerogative to act in his costly grace and sacrificial love to rescue us and lead us back to him. It is therefore our fervent duty as God’s people to live up to this great truth, through the sanctifying work of the Holy Spirit, and to share in our heavenly mandate to make him known to all the world.
We must then deliberately remind ourselves that we ought not to live in the sinful ways of our past and retry to get hold of God’s forgiveness and approval on our own once more, for Christ, the sacrificial Lamb, and the Liberator of our souls, has signed our right standing with God by his blood and sealed our redemption at the cross.
copyright, 2010
endnotes:
[1] Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Books, 1998), 21-22.
[2] Schreiner, 178.
[3] Douglas Moo, Romans 1-8, The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 218.
[4] C.E.B. Cranfield, The Epistle to the RomansICC (Edinburgh: T & T, 1995), 200.
[5] William Hendriksen, Exposition of Paul’s Epistle to the Romans (Grand Rapids, Michigan: Baker Book House, 1981), 127. This could be paralleled to Gal. 4:4 which says, “in the fullness of time”. The fullness of time in Galatians and the now in Rom. 3:21 are referring to one and the same time.
[6] Leon Morris, The Epistle to the Romans(Grand Rapids, Michigan: William Eerdmans Publishing Company, 1988), 173.
[7] R.C.H. Lenski, Interpretation of Saint Paul’s Epistle to the Romans (Minneapolis, Minnestota: Augsburg Publishing House, 1961), 244.
[8] Schreiner, 180. James Dunn zeroed in on this significant transition point from one epoch to another, where a decisive new element has transformed the circumstances which previously pertained (as in 5:9–11; 8:1; 11:30–31; 13:11; elsewhere especially 1 Cor 15:20; Eph 2:13), i.e., the eschatological “now”(cf. also particularly 2 Cor 6:2), James Dunn, Romans, Word Biblical Commentary,164.
[9] These are vv. 21, 22, 25 and 26 which all mentioned dikaiosu,nh qeou/ (“His righteousness in the last two”)making it a standout, Moo, 219.
[10] James Dunn,Romans, Word Biblical Commentary (Waco, Texas: Word, 1990), 165.
[11] Schreiner, 181. The salvation-historical character of vv.21-22, according to Schreiner, casts light on cwri.j no,mou which is probably a short form for erga tou no,mou (works of the law). Thus, the time in history which is the Mosaic Covenant has already passed and is unable to effect redemption in the present.
[12] Dunn, 165.
[13] Morris, 174.
[14] C.K. Barrett, The Epistle to the Romans. Rev. ed. Black’s New Testament Commentary (London: Hendrickson Publishers, 1991), 68.
[15] Ernst Käsemann, translated and edited by Geoffrey W. Bromiley Commentary on Romans (Grand Rapids, Michigan: William Eerdemans Publishing Company, 1944), 93.
[16] Schreiner, 180. Morris explains that this has always been the way that God dealt with his people which is very much apparent as we look at the Old Testament. Morris articulates that The Law and the Prophets are precisely bespeaking the reality that righteousness or our right standing can only come from God. Morris, 174.
[17] Dunn, 165.
[18] The Kings James Version and Young’s Literal Translation (YLT) use the “faith of Christ” in their renderings, while the NIV, RSV, NAS, ESV, and NKJV renders it as “faith in Christ.”
[19] Schreiner, 181. Included in the list of those who adhere to the subjective genitive interpretation of pi,stewj VIhsou/ Cristou/ are D.A. Campbell, Longenecker, and Hays. Dunn, 166.
[20] Schreiner, 182.
[21] Dunn, 166.
[22] Cranfield, 203. Cranfield explicitly argued that this is the first time in the book of Romans that Christ is referred to as the object of the faith.
[23] Moo, 224-225.
[24] Schreiner, 184.
[25] Schreiner, 185.
[26] Dunn, 167.
[27] Morris, 177
[28] Schreiner, 186.
[29] pa,ntej, appears in the following verses in chapter 3: vv.4, 9, 12, 19, 20,
[30] Moo, 226.
[31] Morris, 176. He explained that the link of God’s glory with the sin of mankind arouses curiosity for God had intended to share his glory since the creation account. However, sin cut off Adam and his descendants to “this” sharing of glory. Thus, a clear-cut statement of human predicament and the salvation that God had brought because of it.
[32] Schreiner, 187. The lack of the glory of God however is seen as an eschatological gift which believers will possess at the consummation of time. C.K. Barrett exposes this truth when he said that the glorious state of Adam (in the Garden of Eden) is a familiarly misconstrued idea in the Rabbinic literature and also in the apocalypses. However, it is possible to deduce from this that man could hardly be culpable for the loss of this glory, yet it is good to realize that this glory can be restored back, which is the heart of the Gospel. Barrett, 71.
33] Schreiner, 187.
[34] Dunn, 168.
[35] Dunn, 168. Cf. Rom. 3:26; 4:5; 8:33; Gal. 3:11.
[36] Dunn, 168.
[37] Lenski, 250. He points out that sin leaves out no one from being declared righteous by God.
[38] Hendriksen, 130. Cf. Gen. 15:6; Ps. 32:1-2; Isa. 53:4-6; Jer. 23:6; Rom. 5:18-19.
[39] Hendriksen, 130.
[40] Lenski, 251. Lenski intentionally distinguished ca,rij (grace) andeleoj (mercy) to point out that grace is always first in God’s plan of redemption, and then comes mercy. According to him, grace implies guilt on the offending party and mercy connotes misery, which is the consequence of sin and guilt. It is grace and not mercy that pardons, but it is mercy that binds up, heals, comforts and restores.
[41] Barrett, 72. Lenski points out thatdia makes the redemptive action related to with Christ and that it is only through him that man is forgiven and acquitted of his sins. Lenski, 252.
[42] Dunn, 168. Dunn reflects that in Paul’s idea, this acknowledgment of God’s covenant choice has been demeaned by the Jewish emphasis on the e;rga no,mou (works of the law). Thus, Paul sets here grace as the antithesis to the law and works.
[43] Cranfield, 198.
[44] Barrett, 73. Schreiner, in discussing this argument said that in the Secular Greek literature, a price is always involved in the process of redemption. However, there are evidences in the Septuagint (e.g. Dan. 4:34) and the New Testament (e.g. Lk. 21:28, 1Cor. 1:30) which speak of avpolu,trwsij as simply “deliverance”and “liberation” without the inclusion of any payment. Still and all, in the New Testament, the inclusion of payment is more appropriate since this is a very familiar concept in the Graeco-Roman world. Schreiner, 190.
[45] Schreiner, 190.
[46] Fitzmyer, 341. Morris expounds that since a great price was paid to redeem humanity from the slavery of sin, and the penalty of death, man has to live in freedom. Morris, 179.
[47] Moo, 230-231.
[48] Cranfield, 208.
[49] Moo, 230.
[50] Dunn, 170.
BIBLIOGRAPHY
Barrett, C.K.The Epistle to the Romans. rev. ed. Black’s New Testament Commentary
London: Hendrickson Publishers, 1991.
Cranfield, C.E.B. The Epistle to the Romans ICC. Edinburgh: T & T, 1995.
Dunn, James. Romans, Word Biblical Commentary. Waco, Texas: Word, 1990.
Fitzmyer, Joseph A. Romans Anchor Bible Series. New York: Doubleday, 1993.
Hendriksen, William. Exposition of Paul’s Epistle to the Romans. Grand Rapids, Michigan: Baker Book House, 1981.
Hughes, R. Kent. Preaching the Word, Romans, Righteousness of Heaven. Weathon, Illinois: Crossway Book, 1991.
Käsemann, Ernst. Commentary on Romans. Translated and edited by Bromiley, Geoffrey W. Grand Rapids, Michigan: William Eerdemans Publishing Company, 1944.
Lenski, R.C.H. Interpretation of Saint Paul’s Epistle to the Romans. Minneapolis, Minnestota: Augsburg Publishing House, 1961.
Moo, Douglas. Romans 1-8, The Wycliffe Exegetical Commentary. Chicago: Moody Press, 1991.
Morris, Leon. The Epistle to the Romans. Grand Rapids, Michigan: William Eerdmans Publishing Company, 1988.
Schreiner, Thomas R. Romans, Baker Exegetical Commentary on the New Testament. (Grand Rapids, Michigan: Baker Books, 1998.
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