Romans 3:21-4:25 THE GOOD NEWS – Justification by Faith

Nov 5

Context

Romans 3:21 marks a dramatic shift. After showing that all  (Jew and Gentile) are under sin (1:18–3:20), Paul now proclaims the solution: “But now, apart from the law, the righteousness of God has been made known” (3:21). 

Paul presents justification by faith as central to the gospel. Unlike Jewish reliance on the law or circumcision, Paul says righteousness comes through faith in Jesus Christ for all who believe (3:22). Faith—not works—places both Jews and Gentiles on the same footing before God.  This righteousness is not a human achievement but a divine gift, grounded in the redemptive work of Christ (3:24–26). 

In 3:24–26, Paul uses sacrificial language (e.g., “propitiation” or “atoning sacrifice”) to explain how Jesus’ death satisfies God’s justice and makes justification possible. This is the heart of Paul’s gospel: salvation is rooted in God’s grace and Christ’s cross.

Faith becomes the sole means of receiving this righteousness, excluding any grounds for boasting (3:27–31).

Romans 4 then reinforces this claim by turning to Abraham, showing that even he was justified by faith, not works (4:1–8), and that this principle predates both the law and circumcision (4:9–12). Moo stresses Paul’s argument that Abraham is the father of all who believe, and his justification anticipates the justification of all believers (4:13–25).

Romans 3:21-4:25, serves as Paul’s theological heart of the gospel: justification by faith rooted in God’s grace and Christ’s atonement.

Romans 3:21-4:25

Righteousness Through Faith

21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in[a] Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement,[b] through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished— 26 he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

27 Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. 28 For we maintain that a person is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. 31 Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.

Abraham Justified by Faith

4 What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

7 “Blessed are those
    whose transgressions are forgiven,
    whose sins are covered.

8 Blessed is the one
    whose sin the Lord will never count against them.”[d]

9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless, 15 because the law brings wrath. And where there is no law there is no transgression.

16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.”[e] He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.

18 Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”[f] 19 Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead. 20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.” 23 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 25 He was delivered over to death for our sins and was raised to life for our justification.

Discussion Questions

1. Romans 3:21–22
   Paul says God’s righteousness is revealed “apart from the law.”

• What does it mean that righteousness comes “apart from the law”?
• How does this challenge both Jewish and modern religious assumptions?
• How does Romans 3:21 change our understanding of the relationship between the Law and God’s righteousness?
• How can we apply the concept of righteousness apart from the Law in our daily lives and interactions with others?
• What role does faith play in receiving God’s righteousness, and how can we strengthen our faith?

2. Romans 3:23–24
   “All have sinned… and are justified freely by His grace.”

• How does this verse confront our sense of self-righteousness?
• What does it mean to be “justified freely by His grace”?

3. Romans 3:25–26
   Paul says Christ is a “sacrifice of atonement” (Greek: hilastērion).

• What Old Testament imagery is Paul using here?
• How does Christ’s sacrifice satisfy both God’s justice and mercy?

4. Romans 3:27–31
   Paul rules out boasting because justification is by faith.

• Why is boasting incompatible with faith?
• What does this say about the role of religious rituals or works?

5. Romans 4:1–8
   Paul uses Abraham and David to show justification by faith.

• How does Abraham’s example refute the idea of earning righteousness?
• What do Psalm 32 and David’s experience add to Paul’s argument?

6. Romans 4:9–12
   Abraham was justified before circumcision.

• Why is this timing important?
• What does this teach us about religious signs and true faith?