Romans 3:21

But now. This may be understood either in its temporal sense, “at the present time,” or in its logical sense, “in this state of the case.” For its use with the latter meaning compare Rom. 7:17; 1 Cor. 13:13. Paul has shown the universal need of righteousness (Rom. 1:18 to 3:20) and now turns from the negative to the positive side of the theme proposed in ch. 1:17.

The righteousness of God. See on ch. 1:17. In contrast with the universal sinfulness of man and his futile attempts to gain righteousness by works of law, Paul proceeds to describe the righteousness of God, a righteousness that God is ready to bestow on all who have faith in Jesus Christ.

Without the law. Literally, “apart from law.” There is no article in the Greek (see on ch. 2:12). These words stand in contrast with “by the deeds of the law” in ch. 3:20. They emphasize that God’s righteousness has been disclosed without any reference to law.

That is, the righteousness of God has been manifested quite apart from the whole principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness.

Is manifested. Literally, “has been manifested.” The word may imply that what has now been manifested had previously been hidden (see Rom. 16:25, 26; Col. 1:26). Although the righteousness of God had been revealed to a certain extent in the OT, the full manifestation of His righteousness has come in the person of Christ (see PP 373).

Being witnessed. That is, being borne witness to, being attested.

The law and the prophets. That is, the OT Scriptures (see on v. 19). In the Greek the article appears with “law” (see on ch. 2:12). There is no contradiction between the OT and NT. Although this manifestation of God’s righteousness is apart from law, it is not in any opposition to the law and the prophets. On the contrary, it was anticipated by them (see John 5:39). The OT is in substance prophetic of the righteousness to be revealed in Christ and received by faith, as recorded in the NT (see Acts 10:43; 1 Peter 10, 11). Paul has already quoted Hab. 2:4, “The just shall live by faith” (Rom. 1:17). Throughout the epistle, Paul constantly refers to the OT for confirmation of his thesis that righteousness is by faith (see chs. 4; 10:6, 11). The central purpose of the ceremonial law was to teach that a man could be justified, not by obedience to the moral law, but by faith in the coming Redeemer (see PP 367).