Exposition of Romans 3:21–22 Christ made righteousness possible; we believe.

Mount Everest is a cruel place. Hundreds come every year to try their luck against the savage winds, the 29,030 foot altitude and low temperatures. But worst of all is the death zone, those levels above 23,000 feet where the body cannot adjust. Once you enter the death zone, your body begins to shut down, and the time remaining is unknown, yet the summit juts a mile above you. So, you must keep moving in spite of exhaustion, pain or adversity.

One survivor put it this way: “The only way to describe it is an utter exhaustion. You really don’t care if you die or if you just sit down and don’t go any further.”[1] If you sit down, you must get up — or die. No one can take you to safety.

The Bible explains that every one of us start out life in a spiritual death-zone, and time is running out. We all fall there and cannot get up. What then?

(NET) Romans 3:21–22  But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – 22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, [verse break]

After his long presentation of humanity’s universal guilt before God (1:18–3:20), Paul now returns to his theme from 1:17 — the unveiling of a righteousness from God that is entirely by faith.

In order to explain this passage, we will repeat something stated in previous posts. The first phrase — “the righteousness of God” — presents issues typical of Romans. That little word “of” can mean so many things! Of course, the difficulty actually goes back to the underlying Greek text. The Greek text has the phrase dikaiosun? [righteousness] theou [of God], where the final word is in the genitive case. Since the genitive is a descriptive or limiting case[2], we are roughly speaking here of a God-kind-of-righteousness. In context, that righteousness contrasts with a man-kind-of-righteousness such as that practiced by the Jews, who were trying to get to heaven by keeping the law.

But how exactly does God relate to this righteousness? And what does this righteousness have to do with us? Douglas Moo gets to the point: “For Paul, as in the OT, ‘righteousness of God’ is a relational concept. . . . We can define it as the act by which God brings people into right relationship with himself.”[3] The beauty of this definition is that it combines the saving action of God with the resulting status we have in his sight. Through faith in Jesus Christ, we are acquitted before God by his saving action. In other words, through faith in Jesus Christ, we receive the “righteousness of God.”

However, Paul has advanced his argument beyond what he said in 1:17 by adding the phrases “apart from the law” and “which is attested by the law and the prophets” (3:21). He has just demonstrated that no one will be justified by works of the law (3:20), and yet God demands righteousness of his people.

Before we leave 3:21, we will consider some important facts about how Paul presents his statements. First, note carefully the use of the phrase “but now.” Moo correctly says: “‘But now’ God has intervened to inaugurate a new era, and all who respond in faith — not only after the cross, but, as Rom. 4 will show, before it also — will be transferred into it from the old era.”[4] We got our first big clue about this new era in 1:4, where we learned that Jesus “was appointed Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead” (NET).

Theologian Herman Ridderbos speaks about these two eras when commenting on 2 Cor. 5:17, “The ‘old things’ stand for the unredeemed world in its distress and sin [Rom. 1:18–3:20], the ‘new things’ for the time of salvation and the re-creation that have dawned with Christ’s resurrection.”[5]

The second thing to observe about how Paul presents his facts in 3:21 is his use of the Greek perfect tense, translated “the righteousness of God . . . has been disclosed.” After saying that the choice of the perfect tense is often deliberate, Wallace approvingly quotes M. Zerwick when he says, “The perfect tense is used for ‘indicating not the past action as such but the present state of affairs resulting from the past action.’”[6] The present state of affairs is that the righteousness of God stands in plain sight as a result of the past action of Christ in dying and rising from the dead.

As we enter 3:22, we encounter an interesting debate, although the outcome is not theologically significant no matter which view is right. On the one hand, we have the traditional translation of 3:22a given by the ESV: “the righteousness of God through faith in Jesus Christ for all who believe.” With that we compare the alternative translation of 3:22a presented by NET: “the righteousness of God through the faithfulness of Jesus Christ for all who believe.”

The key question is whether in the italicized phrase alone Jesus is the object of faith (ESV’s translation — “faith in Jesus Christ”) or Jesus is the one whose subjective faithfulness is meant (NET’s translation — “the faithfulness of Jesus Christ”). Note very carefully that both translations end with the necessity of our own faith in securing God’s righteousness (“for all who believe”), and the decision on the disputed matter does not alter the necessity of our faith in Jesus for salvation.

I join grammarian Daniel Wallace, who, after a long analysis, says, “Although the issue is not to be resolved via grammar, on balance grammatical considerations seem to be in favor of [the NET Bible’s translation].”[7] Many thoughtful authorities fall on each side.

In the final analysis, our salvation depends on Christ’s obedient death followed by his resurrection to become the Son-of God-in-power. When we put our faith in him, we obtain righteous standing before God.

In the zone

Jesus has been to the spiritual death-zone. He died there and rose again so that he might lift us up and take us to safety ? as many of us as are willing to trust in his help.

1. How long did you spend in the spiritual death-zone, apart from Christ? What did it take for you to take his help and get out?

2. Who do you know who is still in the spiritual death-zone? What can you do to get them the only help — Jesus Christ?

“Because God’s children are human beings — made of flesh and blood — the Son also became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death.” (Heb. 2:14, NLT).

Copyright © 2012 Barry Applewhite. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] “Everest: The Death Zone.” Nova. PBS. 02-24-1998.

[2] Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996) 76–77.

[3] Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Wm. B. Eerdmans Pub. Co., 1996) 74.

[4] Moo, Romans, 221.

[5] Herman Ridderbos, Paul, Trans. John Richard De Witt (Grand Rapids: William B. Eerdmans Publishing Company, 1975) 45.

[6] Wallace, Greek Grammar, 573, citing M. Zerwick, Biblical Greek Illustrated by Examples (Rome: Pontificii Instituti Biblici, 1963) 96.

[7] Wallace, Greek Grammar, 116.

Do you have an opinion or a different interpretation? Let me know!