Romans 3:21-31
New American Bible (Revised Edition)
21 But now[a] the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,(A) 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;(B) 23 all have sinned and are deprived of the glory of God.(C) 24 They are justified freely by his grace through the redemption in Christ Jesus,(D) 25 whom God set forth as an expiation,[b] through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,(E) 26 through the forbearance of God—to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.
27 (F)What occasion is there then for boasting?[c] It is ruled out. On what principle, that of works? No, rather on the principle of faith.[d] 28 For we consider that a person is justified by faith apart from works of the law.(G) 29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,(H) 30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.(I) 31 Are we then annulling the law by this faith? Of course not!(J) On the contrary, we are supporting the law.[e]
Read full chapterFootnotes
- 3:21 But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Rom 3:21–26 are the consolatory answer to Rom 3:9–20.
- 3:25 Expiation: this rendering is preferable to “propitiation,” which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Rom 5:8–10), it is humanity that is hostile to God.
- 3:27–31 People cannot boast of their own holiness, since it is God’s free gift (Rom 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Rom 3:29–30).
- 3:27 Principle of faith: literally, “law of faith.” Paul is fond of wordplay involving the term “law”; cf. Rom 7:21, 23; 8:2. Since “law” in Greek may also connote “custom” or “principle,” his readers and hearers would have sensed no contradiction in the use of the term after the negative statement concerning law in Rom 3:20.
- 3:31 We are supporting the law: giving priority to God’s intentions. God is the ultimate source of law, and the essence of law is fairness. On the basis of the Mosaic covenant, God’s justice is in question if those who sinned against the law are permitted to go free (see Rom 3:23–26). In order to rescue all humanity rather than condemn it, God thinks of an alternative: the law or “principle” of faith (Rom 3:27). What can be more fair than to admit everyone into the divine presence on the basis of forgiveness grasped by faith? Indeed, this principle of faith antedates the Mosaic law, as Paul will demonstrate in Rom 4, and does not therefore mark a change in divine policy.
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