Romans 3 22

Romans 3:22 kjv

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

Romans 3:22 nkjv

even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;

Romans 3:22 niv

This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile,

Romans 3:22 esv

the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:

Romans 3:22 nlt

We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.

Romans 3 verses

Romans 3 22 Meaning

This verse declares that God's righteousness – His saving power and character that declares believers just – is unveiled and comes to humanity solely through faith in Jesus Christ. It is given freely to all who trust Him, regardless of their background or identity, because God makes no distinction among people regarding their need for or reception of this righteousness.

Romans 3 22 Context

Romans 3:22 appears at the heart of Paul's theological argument. Prior to this verse, Romans 1:18-3:20 meticulously demonstrates the universal sinfulness of both Gentiles and Jews, concluding that "no one will be declared righteous in God's sight by the works of the law; rather, through the law we become conscious of our sin." Therefore, humanity stands condemned, incapable of meriting righteousness through obedience to the Mosaic Law or human merit. Romans 3:21 then introduces the solution: "But now apart from the law the righteousness of God has been made known." Verse 22 then details how this righteousness is revealed and made available – through faith in Jesus Christ, for all people, explicitly stating that no distinction exists, dismantling any ethnic or social advantage in receiving God's salvation. The historical context involves the church in Rome, comprising both Jewish and Gentile believers, where tension over identity, law, and salvation methods likely existed. Paul's message is polemical against any notion that one's lineage, adherence to ritual, or perceived moral standing could be a basis for righteousness before God.

Romans 3 22 Word analysis

• The righteousness of God (δικαιοσύνη δὲ θεοῦ - dikaiosynē de theou):
  • Righteousness (dikaiosynē): In a biblical context, this term encompasses God's attribute of moral uprightness and justice. Crucially, in Paul's writing, it also refers to a salvific righteousness that God grants or imputes to humanity. It is God's just act of setting people right with Himself, declaring them righteous. This is a forensic, legal declaration, not primarily an inward transformation (though that follows). It is a righteousness from God and provided by God.
  • of God (theou): This possessive (genitive) phrase signifies both the source and nature of this righteousness. It is God's own righteousness, rooted in His character, and it is the righteousness He gives. It emphasizes divine origin and action.
• through faith (διὰ πίστεως - dia pisteōs):
  • Through (dia): This preposition signifies the instrumental means or channel by which God's righteousness is made available. It highlights faith not as the source or ground of salvation, but as the active human response and receptivity that lays hold of it. It implies accessibility and mediation.
  • faith (pisteōs): Refers to a confident trust, belief, or reliance. It is an active personal surrender and embrace of God's revealed way of salvation in Christ. It's not mere intellectual assent but a transformative relationship.
• in Jesus Christ (Ἰησοῦ Χριστοῦ - Iēsou Christou):
  • This phrase is a genitive construction in Greek and has been subject to theological discussion:
    • Objective Genitive ("faith in Jesus Christ"): This is the more traditional and widely accepted interpretation, meaning Jesus Christ is the object of our faith. We believe in Him, trust Him as our Savior and Lord. The immediate context of "for all who believe" strongly supports this understanding, linking our act of believing with Christ as its focus.
    • Subjective Genitive ("the faithfulness of Jesus Christ"): Some scholars argue this means Christ's own faithfulness and obedience (His life, death, and resurrection) are the foundational saving acts. While grammatically plausible, and theologically profound (God’s plan centered on Christ’s obedience), the immediate context of human believing in verse 22 favors the objective sense as the primary one Paul emphasizes here for receiving righteousness. Both truths are interwoven, as our faith depends entirely on Christ's perfect faithfulness.
  • Jesus Christ: The full designation of the Son of God, the Messiah, whose person and work are the sole foundation for this righteousness.
• for all who believe (εἰς πάντας τοὺς πιστεύοντας - eis pantas tous pisteuontas):
  • for all (eis pantas): This specifies the universal scope of God's provision. It is inclusive of everyone, without distinction of Jew or Gentile. It powerfully undermines any ethnic or nationalistic claims to exclusive access to God's favor.
  • who believe (tous pisteuontas): This present active participle denotes an ongoing state of believing. It indicates that reception of God's righteousness is contingent on this active, continuous faith. This confirms faith as the necessary, yet instrumental, condition.
• For there is no distinction (οὐ γὰρ ἔστιν διαστολή - ou gar estin diastolē):
  • For (gar): This conjunction indicates the reason or explanation for the preceding statement ("for all who believe"). The universal availability of righteousness by faith is justified by the lack of distinction God makes.
  • no distinction (ou estin diastolē): Emphasizes God's impartiality and the equal footing upon which all humanity stands before Him regarding their need for and means of salvation. It shatters the notion of unique privileges or advantages based on ancestry, ritual, or works, whether Jewish or Gentile. It refers to a lack of differentiation concerning the way righteousness is obtained.

Romans 3 22 Bonus section

The concept of "righteousness" (δικαιοσύνη - dikaiosynē) is fundamental to Paul's theology in Romans. It is often understood in a forensic or legal sense: God, as judge, declares a sinner righteous, effectively acquitted. This declaration is based on Christ's atonement and received by faith, making the believer positionally righteous before God. This "imputed" righteousness is not the believer's own inherent moral perfection but God's credited righteousness. Romans 3:22 highlights this divine provision, signaling a radical shift from earning salvation through human performance to receiving it as a gracious gift through trust in Christ's completed work. The statement "no distinction" sets the stage for Paul's arguments in Romans 9-11 regarding Israel's role and the inclusion of Gentiles in God's saving plan, establishing the fundamental unity of all believers in Christ.

Romans 3 22 Commentary

Romans 3:22 presents the radical essence of the Gospel: God's divine righteousness is a gift, not earned by human effort or adherence to law. It is revealed and received exclusively through personal faith in Jesus Christ, whose sacrificial work makes this possible. The "righteousness of God" is profoundly His own initiative – it flows from His character, and it is the righteousness He imputes or credits to believers, declaring them righteous in His sight. The mechanism for receiving this divine favor is not works, heritage, or status, but solely "faith in Jesus Christ." This single condition means salvation is equally available "for all who believe," dismantling all human-made distinctions between people, whether Jew or Gentile, learned or unlearned. This universal accessibility underscores God's impartial justice and boundless grace, bringing all people to the same common ground of sin and salvation through Christ.