READ ROMANS 3:21-31

In the final portion of Romans three (verses 21-31), the apostle Paul now provides God’s solution to the problem of sin. It is justification by faith. Major truths such as justification, faith, grace, redemption, propitiation, and law are mentioned. It will be helpful to recall that Paul is addressing a largely Jewish audience who are confused over the correlation between faith in Christ and keeping the Law of Moses. Therefore, there also is an allusion to major Old Testament theology which was common knowledge to the attentive Jewish mind.

We are going to study one long sentence this morning, found in Romans 3:21-26.  "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by His grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus."

This is a rich section of doctrinal truth about sin, the redemptive work of Christ, the righteousness of God, and how it is imparted to mankind.  

The following comments are mostly from Dr. David Sorenson in his commentary, "Understanding the Bible."

vs. 21 "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets."  Having established that there are none righteous and that the law is merely the standard by which sin is defined, the Apostle now proceeds to present God’s solution for man’s guilt. He introduces a thought which was alien to many an orthodox Jewish mind.  The righteousness of God is available apart from the Law (of Moses). Furthermore, that righteousness was “witnessed by the law and the prophets.” Rather than being the means of being made righteous, the Law and the Prophets (i.e., the Old Testament) actually testified of righteousness apart from the law.  The ultimate level of righteousness was available apart from keeping the Law. It was there in their revered Old Testament Scripture for all to see.

vs. 22 "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference." For the fourth time in Romans, Paul uses the phrase “the righteousness of God.” It is the ultimate degree of righteousness, having the same level of righteousness as God Himself. That righteousness is not by trying to keep the Law. Rather, it is by faith in Jesus Christ. This righteousness of God is available unto all and upon all them, that believe. Recall how Paul is developing the idea that salvation (achieving the righteousness of God) was available for both Jew and Gentile and the means for both is the same. For there is no difference. Both Jew and Gentile alike are guilty before God, as was richly developed in the preceding portion of the book.  There is therefore no difference for either Jew or Gentile.  Why?

vs. 23 "For all have sinned, and come short of the glory of God."  Sinful mankind has “come short of the glory of God.”  That shortfall is in two areas. (1) We were created in the image of God. Yet, from the entrance of sin and its darkness, we have fallen far short of our Creator’s glory.  (2) God is righteous. That is demonstrated throughout the Scripture. Yet, because of the corrupting presence of sin, we have fallen far short of His righteousness and hence His glory. Therefore in a concise fashion, the apostle summarizes in verse 23 the indictment against humanity—for Jew and Gentile alike.

vs. 24 "Being justified freely by his grace through the redemption that is in Christ Jesus."  The righteousness of God referred to in verses 21 and 22 is now developed fully. (It is noteworthy that the terms, righteous, righteousness, and justified are all very closely related. They all relate to the simple concept of ‘right.’) The “being justified” here is a continuation of the previous idea of the righteousness of God. In being justified, we are being provided the very righteousness of God Himself. Moreover, it is offered “freely by his grace through the redemption that is in Christ Jesus.”  Mountain-peak truths are being set forth. That righteousness of God is offered freely. The word so translated has the sense of ‘freely and undeserved.’ Our justification is not only free, but it is truly undeserved. The basis for such a gift is “his grace.” Apart from the brief allusion to God’s grace in the introduction to the epistle (1:7), this is the first substantive mention of it in Romans. Our salvation (i.e., justification) is by His grace (His goodness and kindness).  Furthermore, it is “through the redemption that is in Christ Jesus.” Another major facet of salvation emerges. Redemption was the practice in earlier times whereby a slave could be set at liberty through the payment of a liberating ransom. The ransom which has purchased our redemption is none other than the precious blood of Christ. See I Peter 1:18-19. That blessed truth emerges in the next verse but clearly is implied here.

vs. 25 "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." The whom of course clearly is Christ Jesus. Though the following is not easily understood by the Gentile mind, it surely rang a bell with Paul’s Jewish readers. The context of the illustration goes back to the Day of Atonement in the book of Leviticus and the blood of the sin offering applied to the mercy seat that day. In Leviticus 16:11-14, it is described how the high priest was to take the blood of the slain sin offerings and sprinkle it upon the mercy seat on the annual Day of Atonement. In so doing, God was propitiated.  The idea is that God, in accepting the shed blood of the innocent sacrificial animal, was satisfied.  The word translated as "propitiation" refers to the shed blood of the sacrifice of the sin offering. God accepted it as an atonement for the sin of the people. Therefore, Paul points out that God has set forth Christ “to be a propitiation through faith in his blood.” He, our sinless sin-offering, shed His precious blood and God has accepted it as the supreme sacrifice for our sin. As we trust His shed blood, God is propitiated. His righteous demand for justice has been satisfied. The shed blood of Christ has satisfied His demand for the judgment of sin. Therefore, as we trust that precious blood, God is propitiated (satisfied) with us because of Christ’s shed blood.  In so doing, God has declared “his righteousness for the remission of sin that are past.” Several major truths are in view.  First, God has been not only merciful but also just in forgiving the sins of His people prior to Calvary. What is in view is the basis of salvation for the Old Testament saint. Though they may have offered various animal sacrifices, the real basis for their forgiveness was the shed blood of Christ on the cross. They may not have understood that, nevertheless, the shed blood of Christ is the ultimate basis for the salvation of all men from Adam onward. Underpinning the mercy of God is His justice. The sacrifice of Christ, as our sinless substitute, has provided a just basis for God to save all who will trust Him.  Moreover, the word translated as "remission" literally means a ‘passing over’ and maybe an allusion to Christ as our Passover. Once again, this must have rung a bell in the Jewish mind. It all is “through the forbearance of God.” The idea is of God’s patience in waiting for the fulfillment of Christ’s sacrifice in granting salvation to the Old Testament saint prior to Christ’s work.

vs. 26 "To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus."  Moreover, all of this is being developed “to declare, I say, at this time his righteousness.” As in verse 25, Paul goes to length to point out the justice of God in how and on what basis our justification has been established. The word translated as "declare" has the idea to ‘demonstrate.’  God has demonstrated the just basis of our salvation through the sacrificial work of Christ. (Part of the problem of the self-righteous Jew was that he could not understand the basis by which God could, in His grace, save a person on the simple basis of faith.) That is what Paul is addressing here. He is demonstrating not only the grace of God but the just basis of salvation by faith. “That he might be just, and the justifier of him which believeth in Jesus.”  God, therefore, has demonstrated that in saving us by faith, (1) He Himself is just even as (2) He is the One who is justifying us. In being justified, it is evident someone justified us. To be justified means to be declared righteous. In the greater flow of the context, not only have we been declared righteous in spite of our obvious guilt, we also have received the very righteousness of God. Hence, by trusting in the blood which has propitiated God’s just demands against sin, He has shown Himself to be not only just, but also the One justifying us.

I thank God for what He has done to provide me the blessing of forgiveness.  For I once was lost, but now am found, was blind, but now I see.  Thank God for the redemption we have in Christ Jesus.

Your Friend and HIS,

Pastor Abbott

MEDITATIONS

1.  Why do you think people want to add some type of work to redemption paid by Christ through His death on the cross?

2.  Is there any segment of society less guilty of sin than others in the world? Explain.

3.  What is meant by the phrase “forbearance of God” found in Romans 3:25?

4.  How does God remain just and holy while justifying the sinner who comes to Him?