Romans 3:21-31.pdf

In this section, Paul formally introduces his argument that, independent of the Law, God’s righteousness, his faithful covenant uprightness, is freely given to all those who believe in the one who raised Jesus Christ from the dead. It is important to read this passage in its (new) covenent context. That is, it should be understood in the context of Second Temple Judaism, where the focus is not solely on individual salvation but also on the corporate identity of God's people. It should be seen as part of a broader narrative about God's covenant faithfulness and the inclusion of Gentiles into the people of God. 

The outline above is intended to function as a “teaching” outline (to guide the student regarding St. Paul’s intent). Although many observations can be made, instead of dealing directly with the structure of this passage, I mainly want to touch on how this section relates to the structure of the letter. It makes sense to begin with Rom. 1:17 (the verse that corresponds to this argument in the short-hand structure of Romans).  I think Romans 1:17 is relevant for the translation of the disputed phrases in this passage that are often translated “faith in Jesus.”  It is difficult to use one English noun or verb to convey the contextual nuance of the Greek word group for the noun πίστις/εως or verb πιστεύω. 

English translations need to convey the appropriate sense for the crucial nuances of meaning within this word group - several of which seem to run in logical sequence:

Belief is an intellectual acceptance or assent that something is true (which is basic to faith).

Faith is a “relational trust” in something or someone (which leads to commitment in the form of Loyalty/Allegiance).

Loyalty/Allegiance is a commitment and support for something or someone. It is often associated with a pledge or sense of attachment to something or someone.

Fidelity/Faithfulness is the quality of being trustworthy & reliable, which implies a sense of duty to something or someone.

Here in chapter 3, those who believe are exercising a faith that in vs. 22 is said to come “through Jesus Christ’s faithfulness.”  My opinion is that this is a subjective genitive (or a possessive genitive) referring what Paul will later explain as a “the law of faithfulness.” This other law is Jesus’ faithfulness, which is a formulaic gospel summary that stands for his death on the cross and his resurrection. Christ’s faithfulness forms the basis for our being put into covenantal right standing in grace, which, through the Holy Spirit, becomes our internal governance. So, the gift is also a power (as will later be clear in Romans 5). The faithfulness of Jesus reveals God's covenant uprightness or justness. In his uprightness, God has graciously and faithfully maintained his side of the covenant. Paul goes on to explain this "law of faithfulness" in the latter portion of the passage. 

Paul introduced the concepts of these phrases in Romans 1:17 when he stated that, “in it” (in the content of the gospel proclamation) “God’s righteousness is revealed from faithfulness leading into faithfulness” (or “from faithfulness resulting in faithfulness”).  He then supported his assertion with a quotation from Habakkuk 2:4, “But the one who is righteous from faithfulness will live.”  This quotation highlights the idea that the righteous one will derive his status based on faithfulness. The faithful one will not be swept away in judgment as will be the case of the wicked (as portrayed in Habakkuk). Instead, he “will live” (which concept for Paul must be associated with the glory and life of the resurrection cf. Hab. 2:14).  I think the Greek case construction of “faithfulness" supports the idea that it belongs in some way to Christ such that it is Christ’s faithfulness in that he has objectively accomplished the salvic work for our sake on the cross. There are several occurrences faithfulness in the main part of this foundational passage (3:21-26).

    3:22 with dia (quoted above)

    3:26 with ek “the one from Jesus’ faithfulness” 

In 3:22, its use with dia shows that this faithfulness is the means or agency that forms the basis for our covenant status of uprightness. Per Romans 1:17, it is one and the same covenantal faithfulness of Jesus that forms the basis “from out of” which comes our right standing in grace. This, in turn, “leads to” (or “results in”) our own covenantal faithfulness (since we are in Christ and led by the Spirit). This idea of “from faithfulness” refers to our entrance into right standing new covenant status, while “leading to / resulting in” faithfulness (the second part) refers to our continuance within the new covenantal relationship in a life of faithfulness (which is that of the indwelling Christ through the Spirit (cf. Gal. 2:20). Per Romans 1:16, the gospel is God’s power leading to (or resulting in) future salvation to all who are now believing. The righteous status that comes through the faith “in his blood” (i.e., Christ’s sacrificial death on the cross) results in a life of faithfulness. This is a real salvation from sin because it involves a real uprightness that comes via the Holy Spirit as we synergistically cooperate with the grace of God (which faithfulness is, of course, based on continuing faith). Jesus Christ’s law of faithfulness in this early part of the letter is no different from the Holy Spirit, as governing power in Romans 8 - the law of the Spirit of life in Christ Jesus. As we see in this passage (Rom. 3:21, 24), God is currently putting people right (including the Gentiles, as branches grafted in place of branches cut off for unfaithfulness, per the analogy we will see later in Romans). So, this present situation is contrasted with the time prior to Christ. 

We have previously seen references to a future tense for this upright status. These occur with reference to what will occur at God’s judgment (Romans 2:13 and 3:20). By its very nature, this future judgment according to works is not contradicted by the present status by faith. Romans 1:17 and this passage show that the future status is established by and based on this present work of God through the faithfulness of Jesus Christ. Together, they form the faith and hope of the good news. The point is that righteousness in the new covenant community is necessary until and for that day. New covenant right standing is “from faithfulness” at its inception and it “leads to/results in” faithfulness (continuing to the end).  Per Louw & Nida, it is “completely a matter of faithfulness.”  That is true since it is Christ’s faithfulness that is the objective basis for our salvation and it is his faithfulness that is the subjective basis for what is synergistically lived out in believers’ faithfulness (which is Christ’s faithfulness in us). 2Cor 3:18 uses a similar construction as Rom. 1:17 (speaking of “from glory to glory”).  That passage not unrelated either, since our standing in grace is also a process of theosis – that of being transformed into Christ’s image (based on our participation in Christ).

The “from” and “leading to” aspects of faith in Romans 1:17 seem to be programmatic for Paul’s argument. These divisions provide the structure for the whole of Paul’s argument from 3:21- 8:39. The apostle entirely covers our redemptive history in Christ from initial status through that saving mercy which comes via an impartial future judgment. Paul deals with entrance into covenantal right standing status from 3:21 through 5:11. He deals with the continuance our life in Christ in 5:12-8:39. In each division, Paul includes an introduction (3:21-3:31, 5:12-21) and also a conclusion using the themes of faith, hope, and love (5:1-11, 8:12-29). Therefore, this section (3:21-31) contains his formal introduction to the argument - and that is why we should see its weightiness (since it is foundational). 

When I use the term, “governance of faithfulness,” the word “governance” is being used synonymously for “law.”  This nomenclature arises from the references to “law” in Rom. 3:26-27 where “law” is used more generally to cover two alternate situations. One refers to the distinctive works associated with the Mosaic law and its opposite is the governing power, which is the grace of God on our behalf, designated as “the faithfulness of Jesus, the Anointed One.” It is Christ’s “faithfulness” since Christ was faithful in his mission unto death. So, his faithfulness is the characteristic by which the Paul can refer to the kerygma. Based on his usage in Romans, Christ’s faithfulness includes both for his death for us and resurrection. As we will see, this is also then associated with our death and life in Christ. Beginning in 3:27, Paul contrasts these two laws as preparation for the main body of his argument (in chapter 4). Therefore, in 3:27, he refers to the distinctive works of the Mosaic Law (that is, Jewish identity markers, e.g., circumcision, food & purity laws) and then he refers to what he just introduced in 3:21-26 as “the law of faithfulness.” Because of this link, I think the phrase “the faithfulness of Jesus Christ” (vs 22) is at the core of this new law (or governance) of faithfulness. It is “Jesus Christ’s (governance of) faithfulness” because, through baptism, we were identified with him as God’s agent in redemption. Our redemptive liberation is located “in” the risen Christ. His death was the sacrifice that inaugurated the new covenant, which also condemned and purified us from our sins. It is only appropriate that those who identify with him should be referred to as those who are “from Jesus’ (governance of) faithfulness” in Romans 3:26.