Paul's Teaching on δικαιοσύνη in Romans 3:21-26
Paul's Teaching on δικαιοσύνη in Romans 3:21-26
Paul's exposition on δικαιοσύνη (righteousness) in Romans 3:21-26 is a pivotal passage in understanding his theology of justification. The passage begins by stating that "apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets" (Romans 3:21) [2]. This righteousness is not derived from human obedience to the law but is a gift from God, made possible through faith in Jesus Christ.
The literary context of Romans 3:21-26 is crucial. Paul has just concluded a lengthy argument (Romans 1:18-3:20) highlighting the universal power of sin and the inability of the law to justify humanity before God. In Romans 3:21-26, he introduces the concept of God's righteousness as a solution to this problem. The passage is part of a larger section (Romans 3:21-4:25) that elaborates on the theme of justification by faith, a theme initially introduced in Romans 1:17 [6].
The term δικαιοσύνη (righteousness) is central to this passage. In the context of Romans 3:21-26, it refers to God's way of putting people in a right relationship with Himself. This concept is closely tied to the idea of justification, where God declares the believer righteous based on faith in Jesus Christ, rather than on works of the law [5].
One of the key exegetical decisions in interpreting Romans 3:21-26 involves understanding the nature of God's righteousness. According to John Calvin, the phrase "the righteousness of God" refers to a righteousness that is authored by God and is distinct from human righteousness. This divine righteousness is provided, offered, and accepted by God, making it infinitely meritorious [9, 7].
The range of interpretations on this passage is reflected in various commentaries. Jamieson, Fausset & Brown emphasize that God's justifying righteousness is "alike adapted to our necessities and worthy of Himself." They highlight the paradox of God being both just and the justifier of those who believe in Jesus, a paradox resolved through the propitiation achieved by Christ's blood [4, 8].
In Romans 3:26, Paul states that God's righteousness is demonstrated "for His being just and justifying the one that is of the faith of Jesus" [1]. This verse underscores the dual aspect of God's righteousness: it is both a demonstration of God's justice and a means of justifying believers.
The interpretation of Romans 3:21-26 has significantly influenced Christian theology, particularly in the areas of justification and soteriology. The Reformed tradition, represented by commentators like Calvin and Hodge, has emphasized the centrality of faith in accessing God's righteousness, contrasting it with attempts to achieve righteousness through works of the law [9, 7].
The historical setting of Paul's letter to the Romans, written to a predominantly Gentile audience in the mid-1st century, also informs our understanding of this passage. Paul's argument is shaped by his Jewish background and his understanding of the gospel as the fulfillment of Old Testament prophecies and promises [3].
Sources
- Romans “Romans 3:26 (LITV) — for the showing forth of His righteousness in the present time, for His being just and justifying the one that is of the faith of Jesus.”
- Romans “But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; -- Romans 3:21”
- Treasury of Scripture Knowledge “Acts 22:21 cross-references: Acts 9:15, Acts 13:2, Acts 13:46, Acts 18:6, Acts 26:17, Romans 1:5, Romans 11:13, Romans 15:16, Romans 16:26, Galatians 1:15, Galatians 2:7, Ephesians 3:6, 1 Timothy 2:7, 2 Timothy 1:11”
- 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 (Protestant academic) “Tyndale House on Romans 10:3: 10:3 God’s way of making people right with himself: See 1:17; 3:21-26. Paul uses this phrase to explain Israel’s failure in terms basic to the gospel. God manifested his righteousness through the ministry of Christ, but most Jews did not understand it, partly because they were so focused on the law as a way of securing their own righteousness.”
- Romans (Protestant academic) “Tyndale House on Romans 3:21: 3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4. 3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationshi”
- 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 3:26: 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 righteousne”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: he not plainly enough attribute everything to faith alone when he disconnects it with works? What I would ask, is meant by the expressions, “The righteousness of God without the law is manifested;” “Being justified freely by his grace;” “Justified by faith without the deeds of the law?” ( Rom. 3:21 , 24 , 28 ). Here they have an ingenious subterfuge, one which, though not of their own devising but taken from Origin and some ancient writers, is most childish. They pretend that the works excluded are ceremonial, not moral works. Such”