Paul's Explanation of Justification in Romans 3:21-25 vs Jewish Law
Paul's argument in Romans 3:21-25 presents a pivotal theological statement regarding justification, contrasting it sharply with the Jewish Law. one tradition asserts, "But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets" (Romans 3:21). This declaration follows Paul's extensive argument that "by works of law not one of all flesh will be justified before Him, for through law is full knowledge of sin" (Romans 3:20 LITV). Matthew Henry notes that Paul's entire preceding discourse, from Romans 1:17, aims to prove that justification is not by works of the law but by faith [4].
The "righteousness of God" mentioned in verse 21 is understood by Charles Hodge as a justifying righteousness authored by God, specifically the righteousness of Christ, which is provided, offered, and accepted by God [6]. This divine righteousness stands in contrast to human righteousness, which Hodge describes as "valueless" [6]. This new revelation of righteousness, though "new, as only now fully disclosed," is simultaneously "an old righteousness, predicted and foreshadowed in the Old Testament Scriptures" [7].
Paul continues, "even the righteousness of God through faith in Jesus Christ to all those believing, for there is no difference; for all sinned and fall short of the glory of God, being justified freely by His grace through the redemption in Christ Jesus" (Romans 3:22-24). The concept of being "justified freely by His grace" emphasizes that God's free love and favor are the moving cause of justification, not any merit on the part of humanity [10]. This justification is achieved "through the redemption in Christ Jesus," whom God "set forth as a propitiation through faith in His blood, for a demonstration of His righteousness through the passing over of the sins that had taken place before, in the forbearance of God" (Romans 3:24-25).
The term "propitiation" (ἱλαστήριον, hilastērion) in verse 25 refers to the means by which God's wrath is appeased and reconciliation is achieved. It connects to the Old Testament concept of the mercy seat (Exodus 25:17, Leviticus 16:15) [3]. Through Christ's sacrifice, God demonstrates His righteousness by justly dealing with sin, both past and present [3]. This means that the law, while revealing sin, could not provide life or make people righteous [5]. Instead, the law served to declare people prisoners of sin and restrain it, ultimately partnering with God's promise to bring people to faith in Christ [5].
The contrast between justification by faith and by works of the law is a central theme. John Gill, a Baptist/Reformed commentator, states that "by the deeds of the law" refers to works performed by sinful men, which are inherently imperfect and cannot lead to justification before God [8]. Adam Clarke, a Methodist/Wesleyan commentator, similarly argues that neither the works of the Jewish law nor any other law could justify anyone, and that justification by faith is both reasonable and necessary [9]. This understanding highlights that the law's purpose was not to justify but to expose sin, thereby pointing to the need for a different path to righteousness [1, 2].
Sources
- Romans “Romans 3:20 (LITV) — Because by works of law not one of all flesh will be justified before Him, for through law is full knowledge of sin. Psa. 143:2”
- Treasury of Scripture Knowledge “Galatians 3:21 cross-references: Matthew 5:17, Romans 3:4, Romans 3:6, Romans 3:20, Romans 3:31, Romans 7:7, Romans 9:31, Romans 10:3, Galatians 2:17, Galatians 2:19, Galatians 2:21, Philippians 3:6, Hebrews 11:7”
- Treasury of Scripture Knowledge “Romans 3:25 cross-references: Exodus 25:17, Leviticus 16:15, Psalms 22:31, Psalms 40:10, Psalms 50:6, Psalms 97:6, Psalms 119:142, Isaiah 53:11, John 6:47, John 6:53, Acts 2:23, Acts 3:18, Acts 4:28, Acts 13:38, Acts 15:18, Acts 17:30, Romans 2:4, Romans 3:23, Romans 3:26, Romans 4:1, Romans 5:1, Romans 5:9, Romans 5:11, Colossians 1:20, 1 Timothy 1:15, Hebrews 9:5, Hebrews 9:14, Hebrews 9:25, Hebrews 10:4, Hebrews 10:19, Hebrews 11:7, Hebrews 11:14, Hebrews 11:17, Hebrews 11:39, 1 Peter 1:18, 1 John 1:10, 1 John 2:2, 1 John 4:10, Revelation 5:9, Revelation 13:8, Revelation 20:15”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 3:19: From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from Rom 1:17, and which he lays down (Rom 3:28) as the summary of his discourse, with a quod erat demonstrandum - which was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the dee”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:21: 3:21-25 See Rom 7:7-13. 3:21 No conflict of purpose exists between law and promise, or between law and faith. Law partners with the promise in bringing people to faith in Christ. Law has its proper roles of declaring people prisoners of sin (3:19, 22) and of restraining sin (3:23-25). In Galatia, the Judaizers tried to convince Gentile Christians that the law could do something it was never intended to do—give . . . new life and make people right with God. God does these things on the basis of faith in his promise, which was fulfilled in Jesus Christ (see 3:22)”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: man’s “own righteousness” is that which would render him righteous, then “the righteousness of God,” in this connection, must be a justifying righteousness. It is called the righteousness of God, because, as said before, He is its author. It is the righteousness of Christ. It is provided, offered, and accepted of God. Here then are two righteousnesses; the one human, the other divine; the one valueless, the other infinitely meritorious. The folly of the Jews, and of thousands since their day, consists in refusing the latter and trusting t”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:21: GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26) But now the righteousness of God--(See on Rom 1:17). without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Rom 3:28; Gal 2:16). is manifested, being witnessed--attested. by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Ol”
- Romans (Baptist/Reformed) “John Gill on Romans 3:16: Therefore by the deeds of the law,.... Hence it most clearly appears, that there can be no justification before God by the law, since it stops the mouths of men, and pronounces them guilty: by "the deeds of the law" are meant, works done in obedience to it, as performed by sinful men, which are very imperfect; not as performed by Adam in innocence or by Christ in our nature whose works were perfect; but as performed by sinful men and of themselves, and not as performed in and by Christ for them who is the fulfilling end of the law for righteousness to all believers: n”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:16: Knowing that a man is not justified - See the notes on Rom 1:17; Rom 3:24 (note), Rom 3:27 (note); Rom 8:3 (note). And see on Act 13:38 (note) and Act 13:39 (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.”
- Romans (Baptist/Reformed) “John Gill on Romans 3:20: Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appe”