Rom 3:21-26 | RWP | e4.org | But now apart from the law ( νυν δε χωρις νομου ). He now ( νυν emphatic logical transition) proceeds carefully in verses the nature of the God-kind of righteousness which stands manifested ( δικαιοσυνη θεου πεφανερωτα , perfect passive indicative of φανεροω , to make manifest), the necessity of which he has shown in . This God kind of righteousness is "apart from law" of any kind and all of grace ( χαριτ ) as he will show in verse . But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" ( μαρτυρουμενη , present passive participle, υπο του νομου κα των προφητων ), made plain continuously by God himself.

‏ Romans 3:21-26

But now apart from the law ( νυν δε χωρις νομου ). He now ( νυν emphatic logical transition) proceeds carefully in verses 21-31 the

nature of the God-kind of righteousness which stands manifested ( δικαιοσυνη θεου πεφανερωτα, perfect passive indicative of φανεροω, to make manifest), the

necessity of which he has shown in 1:18-3:20. This God kind of righteousness is "apart from law" of any kind and all of grace ( χαριτ ) as he will show in verse 24. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" ( μαρτυρουμενη, present passive participle, υπο του νομου κα των προφητων ), made plain continuously by God himself.

Even ( δε ). Not adversative here. It defines here.

Through faith in Jesus Christ ( δια πιστεως [Ιησου] Χριστου ). Intermediate agency ( δια ) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in Ga 2:16 by the addition εις Χριστον Ιησουν επιστευσαμεν (we believed in Christ), by της εις Χριστον πιστεως υμων (of your faith in Christ) in Col 2:5, by εν πιστε τη εν Χριστω Ιησου (in faith that in Christ Jesus) in 1Ti 3:13, as well as here by the added words "unto all them that believe" ( εις παντας τους πιστευοντας ) in Jesus, Paul means.

Distinction ( διαστολη ). See on 1Co 14:7 for the difference of sounds in musical instruments. Also in Ro 10:12. The Jew was first in privilege as in penalty (2:9f.), but justification or setting right with God is offered to both on the same terms.

Sinned ( ηρμαρτον ). Constative second aorist active indicative of αμαρτανω as in 5:12. This tense gathers up the whole race into one statement (a timeless aorist).

And fall short ( κα υστερουντα ). Present middle indicative of υστερεω, to be υστερος (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

Being justified ( δικαιουμενο ). Present passive participle of δικαιοω, to set right, repeated action in each case, each being set right.

Freely ( δωρεαν ). As in Ga 2:21.

By his grace ( τη αυτου χαριτ ). Instrumental case of this wonderful word χαρις which so richly expresses Paul's idea of salvation as God's free gift.

Through the redemption ( δια της απολυτρωσεως ). A releasing by ransom ( απο, λυτρωσις from λυτροω and that from λυτρον, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom ( λυτρον ) for many (Mr 10:45; Mt 20:28). Λυτρον is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.).

That is in Christ Jesus ( τη εν Χριστω Ιησου ). There can be no mistake about this redemption. It is like Joh 3:16.

Set forth ( προεθετο ). Second aorist middle indicative. See on 1:13 for this word. Also in Eph 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before ( προ ) the whole world.

A propitiation ( ιλαστηριον ). The only other N.T. example of this word is in Heb 9:5 where we have the "cherubim overshadowing the mercy seat" ( το ιλαστηριον ). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about Ro 3:25: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1Jo 2:2). Hιλαστηριον is an adjective ( ιλαστηριος ) from ιλασκομα, to make propitiation (Heb 2:17) and is kin in meaning to ιλασμος, propitiation (1Jo 2:2; 4:10). There is no longer room for doubting its meaning in Ro 3:25.

Through faith, by his blood ( δια πιστεως εν τω αυτου αιματ ). So probably, connecting εν το αιματ (in his blood) with προεθετο.

To show his righteousness ( εις ενδειξιν της δικαιοσυνης αυτου ). See 2Co 8:24. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it.

Because of the passing over ( δια την παρεσιν ). Late word from παριημ, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from αφεσις (remission).

Done aforetime ( προγεγονοτων ). Second perfect active genitive participle of προγινομα. The sins before the coming of Christ (Ac 14:16; 17:30; Heb 9:15).

Forbearance ( ανοχη ). Holding back of God as in 2:4. In this sense Christ tasted death for every man (Heb 2:9).

For the shewing ( προς την ενδειξιν ). Repeats point of εις ενδειξιν of 25 with προς instead of εις.

At this present season ( εν τω νυν καιρω ). "In the now crisis," in contrast with "done aforetime."

That he might himself be ( εις το εινα αυτον ). Purpose with εις to and the infinitive εινα and the accusative of general reference.

Just and the justifier of ( δικαιον κα δικαιουντα ). "This is the key phrase which establishes the connexion between the δικαιοσυνη θεου and the δικαιοσυνη εκ πιστεως " (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Ro 4:5). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.