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Summary of Romans 3:21-31 and Justification by Faith

Romans 3:21-31 presents a foundational argument for justification by faith, asserting that God's righteousness is revealed apart from the law. The passage begins, "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 statement marks a significant transition from Paul's preceding discussion, which established the universal sinfulness of humanity, both Jew and Gentile [9, 16].

The literary context of Romans 3:21-31 is crucial for understanding its meaning. Paul has spent the earlier chapters demonstrating that all people, regardless of their background, are under the power of sin and cannot be justified by their own works or adherence to the law (Romans 1:18–3:20) [9]. He concludes in Romans 3:20 that "by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin." Immediately following this, verses 21-26 introduce God's solution to this universal human predicament [9]. This section is considered by some scholars to be the fundamental statement of Paul's theology of justification [9].

The phrase "righteousness of God" (δικαιοσύνη θεοῦ, dikaiosynē theou) is central to this passage. In Romans 1:17, Paul introduces this theme, and here in 3:21, he returns to it, explaining how this righteousness is made available [9]. It refers to God's way of putting people into a right relationship with himself [9]. This righteousness is "without the law" (χωρὶς νόμου, chōris nomou), meaning that human obedience to the law contributes nothing to it [8, 12]. However, this new revelation is not entirely disconnected from God's past dealings; it is "witnessed by the law and the prophets," indicating that the Old Testament Scriptures foreshadowed and attested to this divine plan [8, 12].

Romans 3:22 further clarifies how this righteousness is accessed: "To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue" (Geneva 1599) [2]. The phrase "faith of Jesus Christ" (πίστις Ἰησοῦ Χριστοῦ, pistis Iēsou Christou) has been interpreted in two primary ways: as subjective faith in Jesus Christ, or as the objective faithfulness of Jesus Christ. While both interpretations have support, the former, emphasizing human belief in Christ, is more commonly understood in many traditions as the means by which individuals receive this righteousness [7, 10]. The universality of this offer is stressed: it is "unto all, and upon all that believe," highlighting that there is no distinction, "for all have sinned and fall short of the glory of God" (Romans 3:22-23).

Verse 24 states that believers are "being justified freely by his grace through the redemption that is in Christ Jesus" [3]. The term "justified" (δικαιούμενοι, dikaioumenoi) means to be declared righteous or acquitted [6]. This justification is "freely" (δωρεάν, dōrean), emphasizing that it is a gift, not earned [10]. The "grace" (χάριτος, charitos) of God is identified as the moving cause of this justification, stemming from God's free love and favor [10]. The means of this justification is "the redemption that is in Christ Jesus," referring to Christ's atoning work on the cross [3].

Paul continues to explain the nature of this redemption in Romans 3:25-26, describing Christ as a "propitiation" (ἱλαστήριον, hilastērion) through his blood, to be received by faith. This propitiation demonstrates God's righteousness, particularly in his forbearance of past sins, and shows that he is both "just and the justifier of the one who has faith in Jesus." This passage addresses a theological dilemma: how can a just God declare sinful humans righteous without compromising his own justice? The answer lies in Christ's atoning sacrifice, which satisfies God's righteous demands while simultaneously providing a way for sinners to be reconciled to him [8].

The implications of this doctrine are explored in Romans 3:27-31. Paul asks, "Then what becomes of boasting? It is excluded. By what kind of law? By a law of works? No, but by a law of faith" (Romans 3:27). Since justification is by faith and not by works, human boasting is eliminated [7]. This leads to the conclusion in verse 28: "For we hold that one is justified by faith apart from works of the law." This statement directly contrasts with the idea that obedience to the law could make one righteous [8].

Paul then extends this principle to both Jews and Gentiles, asking, "Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith" (Romans 3:29-30) [1]. This emphasizes the universal scope of God's plan of salvation, available to all who believe, regardless of their ethnic or religious background [7].

Finally, Romans 3:31 addresses a potential misunderstanding: "Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law." This verse clarifies that justification by faith does not abolish the law but rather establishes it [4, 5]. The law, in this view, points to the need for Christ and reveals sin, thereby preparing the way for the righteousness that comes through faith [8, 12].

The doctrine of justification by faith, as articulated in Romans 3:21-31, has been a cornerstone of theological discourse across various traditions.

The Lutheran tradition, as expressed in the Augsburg Confession, firmly asserts that "men cannot be justified before God by their own strength, merits, or works, but are justified freely for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake" [11]. This aligns closely with Paul's emphasis on grace and faith in Romans 3.

Similarly, the Anglican Thirty-Nine Articles of Religion state that "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort" [13]. This echoes the sentiment found in Romans 3:28, that justification is "by faith apart from works of the law."

Reformed theologians like John Calvin extensively discussed justification by faith, viewing it as a central tenet [14]. John Gill, a Baptist/Reformed commentator, explains that justification is "freely by his grace," with God's free love and favor as the "moving cause" [10]. He emphasizes that "a man is justified by faith without the deeds of the law," applying this to "every man that is justified" [17]. Jamieson, Fausset & Brown, representing a Presbyterian perspective, summarize that justification is "by faith, in order that its purely gracious character may be seen" [7].

Adam Clarke, a Methodist/Wesleyan commentator, notes that "neither the works of the Jewish law, nor of any other law, could justify any man," and that "Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary" [6]. He also highlights that God's method of saving sinners is "through his own mere mercy, by Christ Jesus; without the law" [12].

The Catholic tradition, as articulated in the Council of Trent, affirms the necessity of grace and faith for justification but also emphasizes the role of good works as integral to the process of justification and salvation, distinguishing its view from the Protestant emphasis on "faith alone" [15]. While acknowledging that justification is initiated by God's grace, it views justification as a process that includes cooperation with grace through good works, rather than a singular declaration based solely on faith [15].

Eastern Orthodox interpreters, such as John Chrysostom, also recognize the significance of Romans 3:21, seeing it as the beginning of the "great central argument of the epistle: the positive development of the doctrine of justification" [16]. They emphasize the manifestation of God's righteousness "without the Law," highlighting the shift from legalistic adherence to a grace-based relationship with God [16].

Sources

  1. Romans “since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. -- Romans 3:30”
  2. Romans “Romans 3:22 (Geneva1599) — To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.”
  3. Romans “being justified freely by his grace through the redemption that is in Christ Jesus; -- Romans 3:24”
  4. 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”
  5. Treasury of Scripture Knowledge “Romans 3:31 cross-references: Psalms 40:8, Psalms 119:126, Isaiah 42:21, Jeremiah 8:8, Jeremiah 31:33, Matthew 3:15, Matthew 5:17, Matthew 5:20, Matthew 15:6, Romans 3:4, Romans 4:14, Romans 7:7, Romans 7:22, Romans 7:25, Romans 8:4, Romans 10:4, Romans 13:8, 1 Corinthians 9:21, Galatians 2:19, Galatians 2:21, Galatians 3:17, Galatians 5:18, Hebrews 10:15, James 2:8”
  6. 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.”
  7. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:16: Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."”
  8. 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”
  9. 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”
  10. 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”
  11. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
  12. Romans (Methodist/Wesleyan) “Adam Clarke on Romans 3:21: But now the righteousness of God - God's method of saving sinners is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law - without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets - the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which Go”
  13. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
  15. Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211: « Prev The Decree of Pope Pius IX. on the Immaculate… Next » 211”
  16. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: duty then to flee it. Since then you have not fled you have pulled the punishment more sorely on yourself, and the good deed of the Law has been made to you a supply of greater vengeance. Now then having added to their fear, he next brings in the things of grace, as having brought them to a strong desire of the remission of their sins, and says, Ver. 21 . “But now the righteousness of God without the Law is manifested.” 1273 1273 With iii. 21 begins the great central argument of the epistle: the positive development of the doctrine of justification b”
  17. Romans (Baptist/Reformed) “John Gill on Romans 3:24: Therefore we conclude,.... This is the conclusion from the premises, the sum total of the whole account: that a man is justified by faith without the deeds of the law. The subject of justification is, "man", not in opposition to angels; nor does it design the Jew against the Gentile, though some have so thought; but the apostle names neither Jew nor Gentile, but "man", to show that Christ's righteousness is unto all, and every man, that believes, be he who he will; and is to be understood indefinitely, that every man that is justified is justified by faith. The mean”
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