Romans 3:21Meaning & Commentary from the Church Fathers

Therefore he did not simply say “righteousness,” but “the righteousness of God.” By the dignity of the person, he proves the greatness of the gift and the power of the promise, since all things are possible for God.

He did not say, “righteousness was given,” but “has been manifested,” removing the accusation of innovation. Only what previously existed, but was hidden, can be manifested.

Not only by this, but also by the following words, the Apostle proves that what has appeared is not something new.

After saying “has been manifested,” he added, “being witnessed by the law and the prophets.”

Do not be troubled, the Apostle says, because the righteousness of God has been given only now. Do not be disturbed by this as something new and extraordinary.

The law and the prophets spoke of it from ancient times.

The Apostle proved this partly above and will partly prove it later. Above, he cited Habakkuk: “The righteous shall live by faith” (Rom 1:17; Hab 2:4).

Later he will point to Abraham and David, who spoke to us of this.

The Jews held these men in great honor. One was a patriarch and prophet, the other a king and prophet. Promises concerning this were given to both.

For this reason Matthew, beginning the Gospel, first mentions Abraham and David, and only then lists the forefathers in order.

After saying, “The book of the genealogy of Jesus Christ,” he did not mention David after Abraham, Isaac, and Jacob. He mentioned David together with Abraham.

And what is remarkable, he placed David before Abraham, saying, “the Son of David, the Son of Abraham” (Mt 1:1). Only then did he begin to list Isaac, Jacob, and all who followed.

Therefore the Apostle also often mentions Abraham and David here, saying, “the righteousness of God, witnessed by the law and the prophets.”

Lest someone say, “How are we saved, since we contribute nothing to this ourselves?” the Apostle shows that we too contribute not a little. I mean faith.

Therefore, after saying “the righteousness of God,” he added, “through faith, in all and upon all who believe.”

By the words “witnessed by the law and the prophets,” he also shows that it is not something new. Both the law of Moses and the prophets spoke about it.

Therefore it is worthy of acceptance. Though it is independent of the law, it is nevertheless in complete agreement with the law, and has as its purpose to justify us.

On the other hand, the law condemns transgressors. Therefore in another place the Apostle says, “If the ministry of condemnation had glory, much more does the ministry of righteousness abound in glory” (2 Cor 3:9).

Since the commandments in it were numerous, it was altogether inevitable that even a strict keeper of the law would stumble in something and become a transgressor of the law.

That this was truly burdensome, the divine disciples clearly confessed, saying, “Why then do you test God by desiring to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear?” (Acts 15:10).

Therefore, when the Greeks were under sin because they did not know the Creator, and the Jews because they were guilty of transgressing the law, those living on earth necessarily needed Christ, who justifies.

For we are justified not by works of righteousness that we have done, but according to His mercy (Tit 3:5).

He was the One who also spoke of old through the prophetic voice: “I, even I, blot out your iniquities, and I will not remember them” (Is 43:25).

But justifying grace extends equally to all, I mean to Jews and Greeks, since all have sinned and fall short of the glory of God.

By the glory of God one may rightly understand both ignorance of transgressions and the natural incapacity to sin. Yet created being yields to the prerogatives of the Godhead, for even some of the angels slipped.

Nevertheless God was pleased to unite all things under Christ as Head (Eph 1:10). He justifies freely by His grace, for He is set forth as a propitiation in His blood through faith.

Since His own blood became the redemption of the life of all, He saved the world beneath heaven. He made the heavenly God and Father merciful and gracious toward us.

Therefore what is called righteousness is shown to be mercy, since it takes its beginning from the promise. When what God promised is fulfilled, it is called the righteousness of God.

Righteousness consists in fulfilling what was promised. When God receives to Himself those who seek refuge, this is called righteousness, because not to receive one who flees for refuge is unrighteous.

Compare Gen 49:10, concerning the prince from Judah; Deut 18:15, concerning the prophet like Moses; Jer 23:5-6 and 33:15-16; Is 45:17, concerning eternal salvation in the Lord; and Is 53:3 and following.

“The righteousness of God through faith in Jesus Christ, in all and upon all who believe.” The Apostle did not simply say “upon all,” but “upon all who believe.”

The personal participation of men in their own justification, by heartfelt belief in Christ, is nevertheless necessary.

“For there is no distinction,” the Apostle continues. “All have sinned and fall short of the glory of God.” That is, eternal condemnation equally threatened all, both Gentiles and Jews.

These sins were committed over thousands of years. Therefore some could have thought that there was impunity and a universal violation of righteousness.

But Christ, having shed His blood on the cross for men’s sins, bore punishment for them. By this He manifested the justice of God and made possible the justification of sinners themselves through their faith in Jesus Christ the Savior.

On the cross, “mercy and truth met together; righteousness and peace kissed each other,” according to the prophet’s expression.

“When the time of judgment came, evil increased and sins multiplied. Then God manifested His power,” says St. John Chrysostom, “so that you might understand what an abundance of righteousness He has.”

For those frightened by judgment, yet thirsting for salvation, it was very consoling to hear: “Now the righteousness of God has been manifested.”

Yet all the more irresistible could be the desire to know more precisely what this righteousness of God is, and wherein it consists.

The Apostle answers: “The righteousness of God through faith in Jesus Christ.” That is, through faith in Jesus Christ.

By faith in Jesus Christ he means the whole New Testament divine economy of salvation, appropriated by sincere, heartfelt faith in the Lord.

According to blessed Theodoret, “The Apostle Paul imitated the best physician, who first lets the sick see the severity of the disease, and only then offers the healing remedy as help.

So also he, having convicted lawlessness and shown that the lawless are accountable and worthy of punishment, finally offers the remedy of faith. He reveals the love for mankind shown in the divine economy.”

The Apostle explains further how the work of justification itself is accomplished: through the forgiveness of sins and the action of grace, which drives sinfulness from the justified heart and implants righteousness.

Yet below he speaks of righteousness in all and upon all who believe, "for there is no distinction" (Rom 3:22). Therefore under the words "apart from the law" one may understand an allusion to everything by which man hoped to be justified before God before faith came.

This means not only the written law, but also the unwritten law. He speaks of the written law because it was discussed immediately before this.

It is also because, if apart from this law, then all the more apart from everything else.

The Apostle sets forth something wondrous. "For if those who lived under the law not only did not escape punishment, but even brought a heavier one upon themselves, how can those without the law not only escape punishment, but even be justified?" (Saint Chrysostom).

Therefore "apart from the law" does not mean "while violating the law." It means that the new way of justification being offered is apart from the law.

Yet it is such that through it the whole law will be fulfilled, and righteousness will appear in perfection. For without righteousness there is no salvation.

"The righteousness of God has been manifested." The righteousness of God means either divine, perfect, and complete righteousness, or "righteousness given by God" (Oecumenius).

One may unite both meanings: complete righteousness given by God. God has arranged and offers to all such a way of salvation, in which all are brought by the power of God into perfect righteousness.

"Has been manifested" means revealed, having until now been hidden, only promised.

Saint Chrysostom says: "The Apostle did not simply say, 'righteousness,' but 'the righteousness of God.' By the dignity of the Person he proves the greatness of the gift and the firmness of the promise, since all things are possible to God.

"He did not say, 'righteousness has been given,' but 'has been manifested,' so that no one could accuse him of introducing something new. For only that which existed before, but was hidden, can be manifested."

Or "has been manifested" means revealed in deed. He seems to point to the Christians: neither among you Jews nor among you Gentiles is there righteousness. But look at the Christians, how all of them are holy.

Here is where righteousness appears openly to all.

"Being witnessed by the law and the prophets." He confirms that this is not a novelty. It was appointed so from the beginning, and it was foretold and prefigured in the law and the Prophets.

This is not my teaching. Look in the law and the Prophets, and you will see that all this should be so according to God's foreordained plan.

"Do not be troubled," says the Apostle, "because the righteousness of God has been given only now. Do not be perplexed by this as something new and extraordinary.

"The law and the Prophets spoke of this from ancient times. The Apostle partly proved this above, and partly will prove it afterward.

"He proved it above when he cited the words of Habakkuk: 'The righteous shall live by faith.' He will prove it afterward when he points to Abraham and David, who spoke of the same thing.

"For among the Jews both Abraham and David were held in great honor. One was a patriarch and prophet, and the other was a king and prophet. The promises concerning this were given to both of them" (Saint Chrysostom).