INTERPRETATION of ROMANS 3: 21-26
Paul wrote Romans 3: 21-26 to Jews and Gentiles of the church in Rome to fortify their faith in Jesus Christ and magnify His all-sufficient redeeming propitiation for the whole of mankind. He emphasized these foundational overarching principles in verses 22-24: “This righteousness from God comes through faith to all those who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by His grace through the redemption that came by Christ Jesus.”
To the Jews, Paul’s message carried with it unique significance. First, given his Jewish status and heritage, he was keenly aware of the self-righteous morality that had plagued his people ever since God established covenants with their forefathers (Abraham, Gen 12: 2-3; Moses, Ex 19: 5-6; David, 2 Sam 7: 9-16). Pride of this sort was not in congruence with the faith and did not glorify God, as He had not chosen Israel based on the righteousness of its people (Deu 7: 7, 9: 6). As Paul clarified throughout this letter, the gospel is both “first for the Jew” and “then for the Gentile (2: 16).” Second, Paul knew past inter-faith disputes on the issue of Jesus’ deity, in combination with Rome’s politically charged and spiritually conflicted culture, had led to the previous expelling of Jews from the city at the ruling of Emperor Claudius (Acts 18: 2). In light of this, he understood unity specifically amongst the Jews in the church played a key role in ensuring its security, stability and longevity (3: 1-2).
Addressing both issues, Paul began this particular passage connecting the highly regarded Torah with its ultimate fulfillment in Jesus Christ: “But now a righteousness from God, apart from the law, has been made known, to which the Law and the Prophets testify (v. 21).” Undoubtedly, Jews received both encouragement and admonishment through Paul’s writing, as he validated Mosaic Law, but did so by linking it to Jesus Christ as the Messiah! In these remarks, Paul attempted to prevent Jewish overemphasis on adherence to religious rituals and encourage them to maintain unified belief of Jesus’ divine identity. Gospel writer Matthew, also a Jew, echoed this to his audience when scribing Jesus’ words: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them (Matt 5: 17).”
Romans 3: 21-26 also had special implications for Gentiles, who were as sinful as the Jews (3: 11) but by definition were not part of God’s original “chosen” Israelite family. As if to comfort them and answer any doubts they had regarding their salvation, Paul wrote in verses 25 and 26: “God presented Him as a sacrifice of atonement, through faith in his blood…to demonstrate justice at the present time, so as to be just and the one who justifies those who have faith in Christ Jesus.” In essence, here Paul detailed that God’s justice for human sin was not ignored. Rather, it was paid in full through Jesus. Paul wrote on this topic directly to the Gentiles in 11: 11, stating: “salvation has come to the Gentiles,” a revelation that certainly provided much needed sustenance and refreshment. In Him they were ransomed! It should be noted, however, Paul later takes a different angle, warning the Gentiles against feelings of superiority (11: 18). Again, neither salvation nor sin was reserved for the Jews!
Jews and Gentiles at the church of Rome were of differing historical and spiritual backgrounds. Yet, Paul’s meaning in Romans 3: 21-26 triangulated both groups towards unified faith in Jesus Christ and the sufficiency of His sacrificial death as redemption for all of mankind.
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