Rom 3:21-26
Romans 3:21–26 is one of the most densely packed passages in the letter. Paul brings together many of his central concepts in these six verses. Several of the key terms (righteousness, faith, redemption, justification, atoning sacrifice) each carry a history that is presupposed but not elaborated.
A concrete example is the word “redemption.” Is Paul thinking here of Jesus’ death along the lines of the Jews’ deliverance from Egypt, or is he thinking of a slave being set free? The same applies to the expression “atoning sacrifice” — should it be understood as a general Greek term, or as a specific Jewish one drawing threads back to Exodus? We shall of course not enter into all aspects of these questions here. *
Rom 3:21Henter…
The righteousness of God
In verses 21 and 22, Paul uses the expression “the righteousness of God.” At the same time, he mentions “his (God’s) righteousness” in verses 25 and 26.
Paul does not use the expression in the same way in the two parts of the passage. *
In verse 21 it expresses the righteousness that God grants to the believer. This is a debated position; for further elaboration see the section on the righteousness of God.
In verse 25 it expresses God’s own righteousness.
Faith in/of Jesus
In verse 22, Paul says “the righteousness of God through faith in Jesus.”
The formulation “faith in Jesus” can be translated in different ways, and the interpreter’s choice is often connected to one’s broader reading of Paul. The two most widespread understandings are that it refers to “the faithfulness Jesus shows” or “human faith in Jesus.” *
In large parts of the more recent readings of Paul, * it is understood as “the faithfulness of Jesus.” * What Paul would then be saying is that Jesus realises (is faithful to) God’s promises.
For all who belive
“The righteousness of God is ‘for all who believe.’” For some, this addition is an argument that the preceding sentence should be translated “through the faithfulness of Jesus Christ.” Otherwise “for all who believe” becomes an unnecessary repetition.
In my view, that argument is weakened by the context. In the preceding passage, Paul has repeatedly emphasised that all are sinners. It is in that light that the emphasis on “all” should be understood here.
Atonement
In Rom 3.25Henter… the word atonement is used. In the authorised Danish translation the word “atoning sacrifice”Henter… is used. The Greek word has given rise to a long-standing debate:
One understanding is that it refers to the lid of the ark of the covenant, which was sprinkled with blood in the old covenant. Here reference is made to Exodus 25 and Leviticus 16. The difficulty is that this is not entirely unambiguous. In the Greek version of the Old Testament it is used in Amos 9:1.
The other possibility is that it should be understood more generally as a means of atonement. Here it is pointed out that in some of the Jewish texts closer to Paul’s own time, it is used to mean a means of atonement. *