Righteousness Through Faith and Justification
Romans 3:21-31
Rom.3.21 - Details
Original Text
Morphology
- Νυνι: ADV
- δε: CONJ
- χωρις: PREP,gen
- νομου: NOUN,gen,sg,m
- δικαιοσυνη: NOUN,nom,sg,f
- θεου: NOUN,gen,sg,m
- πεφανερωται: VERB,perf,mid/pass,ind,3,sg
- μαρτυρουμενη: PART,pres,mid/pass,nom,sg,f
- υπο: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- και: CONJ
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
Parallels
- Isaiah 53:11 (allusion): The Servant’s vindication and the statement that the righteous servant 'will justify many' anticipates the prophets’ witness to God’s way of justifying—resonant with 'the righteousness of God' being revealed apart from the law.
- Galatians 2:16 (thematic): Asserts that a person is not justified by works of the law but through faith in Christ—directly parallels Paul’s claim that righteousness is revealed apart from the law.
- Philippians 3:9 (verbal): Speaks of 'the righteousness from God that depends on faith,' using wording and concept closely parallel to 'the righteousness of God' revealed apart from the law.
- Romans 1:17 (cf. Habakkuk 2:4) (quotation): Romans 1:17, quoting Habakkuk 2:4 ('the righteous shall live by faith'), frames the gospel as revelation of God's righteousness and introduces the theme that faith, not law-works, is the basis of life and justification.
- Titus 3:5-7 (thematic): Emphasizes salvation and justification as God’s action and mercy—not by works of righteousness—echoing the claim that God’s righteousness is revealed independently of the law.
Alternative generated candidates
- But now, apart from the law, the righteousness of God has been made known—attested by the Law and the Prophets—
- But now, apart from the law, God's righteousness has been revealed—attested by the Law and the Prophets.
Rom.3.22 - Details
Original Text
Morphology
- δικαιοσυνη: NOUN,nom,sg,f
- δε: CONJ
- θεου: NOUN,gen,sg,m
- δια: PREP
- πιστεως: NOUN,gen,sg,f
- Ιησου: NOUN,gen,sg,m
- Χριστου: NOUN,gen,sg,m
- εις: PREP
- παντας: ADJ,acc,pl,m
- τους: ART,acc,pl,m
- πιστευοντας: PART,pres,act,acc,pl,m
- ου: PART,neg
- γαρ: PART
- εστιν: VERB,pres,act,ind,3,sg
- διαστολη: NOUN,nom,sg,f
Parallels
- Galatians 2:16 (verbal): Explicitly states believers are not justified by works of the law but by faith in Jesus Christ—uses the same formula of justification 'by faith in Christ.'
- Philippians 3:9 (verbal): Uses nearly identical wording about a righteousness 'from God through faith in Christ,' closely paralleling the language and theological claim.
- Romans 1:17 (thematic): Announces the theme that 'the righteousness of God is revealed' and that life/a relationship with God is accessed 'by faith,' framing the same doctrine later stated in 3:22.
- Romans 3:21 (structural): Immediate context: 'but now apart from the law the righteousness of God has been disclosed' and goes on to explain this righteousness is 'through faith in Jesus Christ,' directly connected to 3:22.
- James 2:24 (thematic): Declares 'a person is justified by works and not by faith alone,' offering a direct theological contrast and engagement with Paul's claim about justification by faith.
Alternative generated candidates
- the righteousness of God through faith in Jesus Christ for all who believe; for there is no distinction:
- This righteousness of God comes through faith in Jesus Christ to all who believe; for there is no distinction.
Rom.3.23 - Details
Original Text
Morphology
- παντες: ADJ,nom,pl,m
- γαρ: PART
- ημαρτον: VERB,aor,act,ind,1,sg
- και: CONJ
- υστερουνται: VERB,pres,mid/pass,ind,3,pl
- της: ART,gen,sg,f
- δοξης: NOUN,gen,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Romans 3:10 (verbal): Immediately adjacent statement in the same argument: 'None is righteous…' parallels 'all have sinned,' together asserting universal human sinfulness.
- Psalm 14:3 (quotation): Psalmist declares there is none who does good; Paul draws on this psalmic testimony to establish the universal guilt of humanity.
- Isaiah 64:6 (thematic): Speaks of human righteousness as deficient ('filthy rags'), thematically echoing that people fall short of God's glory.
- 1 John 1:8-10 (thematic): Affirms universal sinfulness ('If we say we have no sin…') and the need for confession, paralleling Romans' claim that all have sinned.
- Galatians 3:22 (thematic): States that Scripture has imprisoned everything under sin—echoing the universal scope of sinfulness asserted in Romans 3:23.
Alternative generated candidates
- all have sinned and fall short of the glory of God,
- All have sinned and fall short of the glory of God,
Rom.3.24 - Details
Original Text
Morphology
- δικαιουμενοι: VERB,pres,pass,part,nom,pl,m
- δωρεαν: ADV
- τη: ART,dat,sg,f
- αυτου: PRON,gen,sg,m
- χαριτι: NOUN,dat,sg,f
- δια: PREP
- της: ART,gen,sg,f
- απολυτρωσεως: NOUN,gen,sg,f
- της: ART,gen,sg,f
- εν: PREP
- Χριστω: NOUN,dat,sg,m
- Ιησου·: NOUN,gen,sg,m
Parallels
- Ephesians 1:7 (verbal): Speaks of redemption and forgiveness 'in him' and explicitly ties salvation to 'the riches of his grace,' echoing 'freely by his grace' and 'redemption in Christ.'
- Titus 3:7 (verbal): Uses the phrase 'justified by his grace' to describe the believer's standing—nearly the same formula as Romans 3:24.
- Romans 5:1 (thematic): Continues Paul's theme that believers are 'justified' and so have peace with God; develops the result and basis (faith) of justification introduced in Rom 3:24.
- Galatians 2:16 (thematic): Affirms that a person is not justified by works of the law but 'through faith in Jesus Christ,' paralleling Romans' emphasis on justification apart from works and by Christ.
- 2 Corinthians 5:21 (allusion): Describes Christ's redemptive exchange—'made him to be sin... that we might become the righteousness of God'—which underpins Paul's claim that justification and redemption are 'in Christ Jesus.'
Alternative generated candidates
- and are justified as a gift by his grace through the redemption that is in Christ Jesus,
- and are justified freely by his grace through the redemption that is in Christ Jesus.
Rom.3.25 - Details
Original Text
Morphology
- ον: PART,pres,act,nom,sg,m
- προεθετο: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- ιλαστηριον: NOUN,acc,sg,n
- δια: PREP
- πιστεως: NOUN,gen,sg,f
- εν: PREP
- τω: ART,dat,sg,m
- αυτου: PRON,gen,sg,m
- αιματι: NOUN,dat,sg,n
- εις: PREP
- ενδειξιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- δικαιοσυνης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- δια: PREP
- την: ART,acc,sg,f
- παρεσιν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- προγεγονοτων: PART,perf,act,gen,pl,n
- αμαρτηματων: NOUN,gen,pl,n
Parallels
- Exodus 25:17-22 (LXX) (verbal): The LXX uses ἱλαστήριον for the mercy‑seat (τὸ ἱλαστήριον) on the ark — a lexical background for Paul’s use of ἱλαστήριον to identify Christ as God’s appointed 'mercy‑seat' in relation to divine presence and forgiveness.
- Leviticus 16:15-17 (thematic): Day of Atonement ritual: the high priest sprinkles blood on/above the mercy‑seat to atone for the people’s sins. Paul’s language of Christ ‘by his blood’ as the means of atonement alludes to this cultic precedent for dealing with 'the prior sins' of the people.
- Hebrews 9:11-12, 9:24-26 (allusion): Hebrews portrays Christ as the true high priest who enters the heavenly sanctuary with his own blood to obtain eternal redemption — developing the same idea of divine vindication/atonement by Christ’s blood that Paul expresses in Rom 3:25.
- 1 John 2:2; 4:10 (verbal): 1 John explicitly calls Jesus the ἱλασμός/ἱλαστήριον for sins (e.g., 'he is the propitiation for our sins'), using the same soteriological term and highlighting the New Testament claim that Christ’s death effects expiation/propitiation.
- Isaiah 53:10-11 (thematic): The Suffering Servant bears the transgressions of many and 'sees the fruit of the travail of his soul' so that he 'justifies many' — a prophetic motif echoed in Paul’s link between Christ’s sacrificial blood and the manifestation of God’s righteousness/justification.
Alternative generated candidates
- whom God put forward as a sacrifice of atonement by his blood, to be received by faith. This was to demonstrate his righteousness, because in his forbearance God had passed over former sins;
- God presented him as a sacrifice of atonement, accomplished by his blood, to be received by faith. He did this to demonstrate his righteousness,
Rom.3.26 - Details
Original Text
Morphology
- εν: PREP
- τη: ART,dat,sg,f
- ανοχη: NOUN,dat,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- προς: PREP
- την: ART,acc,sg,f
- ενδειξιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- δικαιοσυνης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- νυν: ADV
- καιρω: NOUN,dat,sg,m
- εις: PREP
- το: ART,acc,sg,n
- ειναι: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- δικαιον: ADJ,acc,sg,m
- και: CONJ
- δικαιουντα: VERB,pres,act,part,acc,sg,m
- τον: ART,acc,sg,m
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- Ιησου: NOUN,gen,sg,m
Parallels
- Rom.3.24-25 (verbal): Immediate context: 3:24–25 describes justification by God's grace through Christ's redemption and his presentation of Christ as propitiation—provides the doctrinal basis for v.26's claim that God is both just and the justifier through faith in Jesus.
- Rom.4.5 (verbal): Explicitly develops the same idea: God ‘justifies the ungodly’ when one believes, echoing the language of being ‘the justifier’ and linking justification directly to faith, as in 3:26.
- Rom.1.17 (thematic): Announces the theme of ‘the righteousness of God’ and ‘the righteous shall live by faith,’ which frames Romans’ argument that God’s righteousness is revealed and received by faith (background for 3:26).
- Gal.2.16 (thematic): Affirms that a person is not justified by works of the law but by faith in Jesus Christ—parallel theological claim about how God justifies sinners, resonating with 3:26’s emphasis on justification through faith.
- Isaiah 53:11 (allusion): The Suffering Servant’s work results in many being ‘accounted righteous’: an OT portrayal of God’s vindicating act that Paul appropriates to explain how God can be just and yet justify sinners through the servant’s (Christ’s) atoning work.
Alternative generated candidates
- it was to demonstrate at the present time his righteousness, so that he might be just and the one who justifies the one who has faith in Jesus.
- since in his forbearance he had passed over former sins—he did it to show himself righteous at the present time, so that he might be just and the one who declares righteous the believer in Jesus.
Rom.3.27 - Details
Original Text
Morphology
- Που: ADV
- ουν: CONJ
- η: ART,nom,sg,f
- καυχησις: NOUN,nom,sg,f
- εξεκλεισθη: VERB,aor,pass,ind,3,sg
- δια: PREP
- ποιου: PRON,gen,sg,m
- νομου: NOUN,gen,sg,m
- των: ART,gen,pl,m
- εργων: NOUN,gen,pl,n
- ουχι: PART
- αλλα: CONJ
- δια: PREP
- νομου: NOUN,gen,sg,m
- πιστεως: NOUN,gen,sg,f
Parallels
- Romans 3:28 (verbal): Immediate parallel and continuation: explicitly concludes that a person is justified by faith apart from the works of the law—same point and similar wording.
- Galatians 2:16 (verbal): Directly affirms that no one is justified by works of the law but through faith in Jesus Christ—verbal parallel to 'law of faith' vs. 'law of works.'
- Romans 3:20 (verbal): States that 'by works of the law no flesh will be justified,' reinforcing the claim that boasting is excluded under the law of works.
- Romans 4:4-5 (thematic): Develops the theme that righteousness is reckoned on the basis of faith, not wages; contrasts earning (works) with receiving by faith—supports 'law of faith.'
- James 2:24 (thematic): Presents a counterpoint in the early church debate—'a person is justified by works and not by faith alone'—engages the same issue of faith, works, and boasting.
Alternative generated candidates
- Where then is boasting? It is excluded. By what kind of law? Of works? No; but by the law of faith.
- Where then is boasting? It is excluded. By what law? Of works? No, but by the law of faith.
Rom.3.28 - Details
Original Text
Morphology
- λογιζομεθα: VERB,pres,mid/pass,ind,1,pl
- γαρ: PART
- δικαιουσθαι: VERB,pres,mid/pass,inf
- πιστει: NOUN,dat,sg,f
- ανθρωπον: NOUN,acc,sg,m
- χωρις: PREP,gen
- εργων: NOUN,gen,pl,n
- νομου: NOUN,gen,sg,m
Parallels
- Galatians 2:16 (verbal): Uses virtually the same formula — justification 'not by works of the law but by faith in Jesus Christ' — supporting Paul's central claim in Rom 3:28.
- Galatians 3:11 (quotation): Appeals to 'the righteous shall live by faith' (a citation of Habakkuk) to argue that righteousness comes by faith, not law-works.
- Habakkuk 2:4 (quotation): The Old Testament source quoted in Gal 3:11; 'the righteous shall live by his faith' undergirds the doctrine of justification by faith apart from works.
- Ephesians 2:8–9 (thematic): Affirms salvation is by grace through faith and not a result of works, echoing Paul's emphasis that justification is not attained by law-works.
- James 2:24 (verbal): Offers a counterpoint language — 'a person is justified by works and not by faith alone' — engaging the same concepts and forcing dialogue with Paul's claim in Rom 3:28.
Alternative generated candidates
- For we hold that a person is justified by faith apart from works of the law.
- For we hold that a person is justified by faith apart from works of the law.
Rom.3.29 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- Ιουδαιων: NOUN,gen,pl,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- μονον: ADV
- ουχι: PART
- και: CONJ
- εθνων: NOUN,gen,pl,n
- ναι: PART
- και: CONJ
- εθνων: NOUN,gen,pl,n
Parallels
- Acts 10:34-35 (thematic): Peter declares that God shows no partiality and accepts people from every nation who fear him and do right—directly addressing the idea that God is not only the God of Jews but of Gentiles as well.
- Acts 15:9 (thematic): At the Jerusalem Council Luke records that God made no distinction between Jewish and Gentile believers, purifying their hearts by faith—affirming that God is Lord of both groups.
- Isaiah 49:6 (allusion): The servant's mission includes being 'a light for the Gentiles'; Paul frequently draws on this prophetic motif to justify God's purposes extending beyond Israel.
- Galatians 3:28 (structural): Paul's assertion that there is neither Jew nor Greek in Christ underscores the same theological point as Romans 3:29: ethnic distinctions do not determine one's standing before God.
Alternative generated candidates
- Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, he is God of Gentiles also,
- Or is God the God of Jews only? Is he not the God of Gentiles also? Yes—of Gentiles also.
Rom.3.30 - Details
Original Text
Morphology
- ειπερ: PART
- εις: PREP
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- ος: PRON,nom,sg,m
- δικαιωσει: VERB,fut,act,ind,3,sg
- περιτομην: NOUN,acc,sg,f
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- και: CONJ
- ακροβυστιαν: NOUN,acc,sg,f
- δια: PREP
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
Parallels
- Rom.3.22 (verbal): Affirms 'the righteousness of God through faith' for all who believe and explicitly states there is 'no distinction,' echoing the claim that both circumcised and uncircumcised are justified by faith.
- Rom.2.29 (thematic): Defines true 'circumcision' as inward, of the heart by the Spirit rather than by the letter—relates to Paul's contrast between external circumcision and the faith that justifies.
- Rom.4.9-12 (verbal): Uses Abraham as precedent: he was declared righteous before circumcision and is therefore 'father of all who believe'—both the circumcised and uncircumcised—supporting justification by faith for both groups.
- Gal.2.16 (thematic): States that a person is not justified by works of the law but by faith in Christ Jesus, reinforcing Paul's argument that justification is by faith apart from circumcision/works of law.
- Acts 15:11 (thematic): At the Jerusalem Council, the apostles conclude that 'we believe we shall be saved through the grace of the Lord Jesus'—a corporate judgment that Gentiles (uncircumcised) are saved apart from circumcision, paralleling Romans 3:30's point.
Alternative generated candidates
- since God is one—and he will justify the circumcised by faith and the uncircumcised through that same faith.
- Since God is one, he will justify the circumcised by faith and the uncircumcised through faith.
Rom.3.31 - Details
Original Text
Morphology
- νομον: NOUN,acc,sg,m
- ουν: CONJ
- καταργουμεν: VERB,pres,act,ind,1,pl
- δια: PREP
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
- μη: PART
- γενοιτο: VERB,aor,opt,mid,3,sg
- αλλα: CONJ
- νομον: NOUN,acc,sg,m
- ιστανομεν: VERB,pres,act,ind,1,pl
Parallels
- Rom.3.21 (structural): Immediate context: Paul has just taught righteousness apart from the law, and 3:31 responds to the implied question whether that makes the law void, defending the law's continued standing.
- Gal.3.21 (verbal): Addresses the same objection (Does the law contradict God’s promises?—‘Certainly not!’), using similar argument form to deny that God’s gift (faith/promise) nullifies the law.
- Gal.2.21 (thematic): Paul argues that if righteousness came through the law, Christ died for nothing—both passages wrestle with the relation of law, faith, and the purpose of Christ’s work, denying abolition of the law’s role.
- Matt.5.17 (allusion): Jesus denies that he came to abolish the law but to fulfill it; Romans 3:31 likewise rejects the notion that faith abolishes the law, instead affirming its validity.
- Rom.7.12 (thematic): Paul affirms here that the law is holy and good, which supports 3:31’s claim that faith does not nullify but upholds the law.
Alternative generated candidates
- Do we then nullify the law by this faith? By no means! Rather, we uphold the law.
- Do we then nullify the law by this faith? By no means! Rather, we uphold the law.
But now the righteousness of God has been revealed apart from the law, though the law and the prophets bear witness to it,
the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;
for all have sinned and fall short of the glory of God,
and are justified freely by his grace, through the redemption that is in Christ Jesus,
whom God put forward as a sacrifice of atonement by his blood, to be received by faith. This was to show God's righteousness, because in his forbearance he had passed over former sins;
it was to demonstrate at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.
Then what becomes of our boasting? It is excluded. By what kind of law? By works? No—by a law of faith.
For we hold that a person is justified by faith apart from works of the law.
Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,
since God is one—who will justify the circumcised by faith and the uncircumcised through faith.
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.