By James Riley Strange, Ph.D.
Associate Professor of New Testament, Samford University
Salvation
Romans 3:20–28
This week we examine another word commonly used by Christians. It is notable that “salvation” does not appear in today’s passage. Instead, we find terms that Paul associates with the process of salvation: righteousness/justification, redemption/ransom and atoning sacrifice/propitiation.
Two challenges emerge to understanding this passage. The first is that in the early chapters of Romans, Paul frequently shifts between imagined conversation partners. In 2:1–16, for example, Paul writes as if speaking to a Gentile; in 2:17–29, as if speaking to a Jew. In chapter 3, apparently, he is speaking to a third hypothetical person. Knowing Paul does this helps to make sense of his complex argument.
Second, we face a translation challenge. For example, in our English Bibles, “justify” and “make righteous” translate the same verb; “justification” and “righteousness” translate the same noun; and “justified” and “righteous” translate the same adjective. This challenge is evident throughout today’s passage. See the examples in verses 20 and 21 (“will be justified” and “the righteousness of God”) and verse 26 (“righteous” and “he justifies”). These terms refer to being made “right” with God. Similarly, “faith” and “belief” translate the same noun, while “have faith” and “believe” translate the same verb. Many translations explain that “through faith in Jesus Christ” also can be read “through the faithfulness of Jesus Christ.”
In the passage for today, Paul is responding to the Scripture he quoted in verses 9 through 20.
We are declared righteous by Christ, the One who is righteous. (20–22)
When Paul says “all,” he means both Jews and Gentiles. Both are in wrong relationships with God. Neither can make themselves right with God by observing the law laid out in Scripture. All must be made right through “the law of faith” (v. 27). That faith is understood in two ways: Jesus Christ’s faithful obedience to die on the cross, and Jews’ and Gentiles’ faithful response to that death and resurrection. No distinction occurs between Jews and Gentiles on this point.
We are redeemed by Christ and brought back to God. (23–24)
Paul spells out the problem and God’s solution. “All” people, whether Jews or Gentiles, have sinned. Consequently, all equally and freely receive God’s grace (see vv. 29–30). The word “redemption” in some translations also can be “ransom.” This grace is not payment for services rendered to God, nor is it purchased. God simply grants what is needed.
Through our faith in Him, Christ atoned for our sins. (25–28)
Paul says God put Christ forward as an “atoning” or “propitiating” sacrifice (we find both translations). “Atone” means what it looks like: to be made “at one” with God. “Propitiate” comes from a Latin word that means to please a god. The implication here is that Christ’s faithful obedience pleases God (see Rom. 5:18–19; compare Phil. 2:8–10), as does our faithful obedience to Christ. Through both Christ’s and our own obedience, we receive God’s justification, God’s righteousness. That is, we have no justification/righteousness of our own (v. 20). We can be unified with God only when He unifies us through Christ.
This is something we teach our children from an early age, just as our parents taught us. Why then do we keep reminding ourselves of this truth? Perhaps because just as we do not always trust God’s grace, so we sometimes forget that we can’t make ourselves right with God. Sometimes we would rather trust our own efforts than God’s grace.
God Himself has solved what at first appears to be unsolvable. All need salvation, and through Jesus Christ, God offers salvation to all. Amen? Amen.
Share with others: