Justification, Faith, and Law — How Paul’s Greek Carries the Gospel

Introduction: Three words that reorder the world

When Paul says “now, apart from the Law, the righteousness of God has been manifested” (νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, Rom 3:21), the clause sounds familiar in English. In Greek, it is explosive. Each term—δικαιοσύνη (righteousness/rectification), πίστις (faith/faithfulness), νόμος (Law/Torah)—comes freighted with meanings shaped by Scripture, Israel’s story, and the Greco-Roman world. Paul’s prepositions (διὰ, ἐκ, εἰς, χωρίς, κατὰ) and aspects (aorist events, present states, perfect results) are not decorations; they carry his theology. This chapter helps you hear that theology in the Greek itself so that you can translate accurately, argue responsibly, and teach with confidence (Cranfield, 1975; Moo, 2018; Schreiner, 2018; Dunn, 1993; Westerholm, 2004; Hays, 2002; Wright, 2013; BDAG, 2000; Wallace, 1996; Porter, 1992).

We will proceed in three movements. First, we will map the lexical–grammatical fields of δικαιοσύνη/δικαιοῦν, πίστις/πιστεύειν, and νόμος/ἔργα νόμου. Second, we will test what we have learned by a close read of Romans 3:21–26; 4:1–8; Galatians 2:15–21; 3:1–14. Third, we will synthesize Paul’s “faith and law” logic and practice reading it across paragraphs, not just isolated verses. Along the way, you will translate, parse, and write short exegetical notes that depend on the Greek choices Paul made.

1. δικαιοσύνη and δικαιόω: verdict and rectification in God’s saving action

1.1 What δικαιοσύνη θεοῦ can mean—and how context drives your translation

The phrase δικαιοσύνη θεοῦ admits several genitive possibilities. It can mean righteousness that comes from God (genitive of source), God’s own righteousness (genitive of subject/quality), or in some contexts the status of righteousness granted by God (objective/result) (Cranfield, 1975; Moo, 2018). In Romans 1:17 and 3:21–22, Paul announces that God’s saving rectitude—his covenant-faithful action—has now been manifested and is given to humans through faith. The perfect πεφανέρωται (3:21) marks a revelation with ongoing effect; pairing χωρὶς νόμου with μαρτυρουμένη (“being witnessed by the Law and the Prophets”) safeguards both discontinuity and continuity with Israel’s Scriptures.

In Romans 3:26, the double predicate εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα is programmatic: God reveals himself as just (consistent with his covenant holiness) and as the one who justifies the person ἐκ πίστεως Ἰησοῦ. The collocation declares forensic action—a verdict of right standing that God pronounces in the present (δικαιοῦντα, pres. act. part.) on those who are of faith (Schreiner, 2018; Moo, 2018).

1.2 δικαιόω and λογίζομαι: two verbs that teach you how God saves

δικαιόω (“declare/put right”) is forensically colored in Paul—especially in Romans 3–5 and Galatians 2–3—yet it is never merely forensic; it is effective in the life that follows (Rom 5:1–11). In parallel, λογίζομαι (“reckon/credit”) in Romans 4 draws on the LXX of Genesis 15:6 (ἐλογίσθη… εἰς δικαιοσύνην) to argue that God counts righteousness apart from works and prior to circumcision. The aorist in the citation profiles God’s decisive counting; Paul then uses future and present forms (λογισθήσεται, 4:24; λογίζεται, 4:5) to apply the reckoning to believers now (BDAG, 2000; Wallace, 1996).

1.3 A note on “righteousness” in the LXX and Second Temple echoes

In the Greek Bible, δικαιοσύνη is God’s covenant fidelity as much as it is the ethical norm he embodies and expects (Ps 98:2 LXX; Isa 46:13). Paul’s “now… manifested” aligns with those texts: in Christ’s death and resurrection God has revealed his saving δικαιοσύνη and grants righteousness to those who believe (Wright, 2013; Moo, 2018).

2. πίστις and πιστεύειν: receiving grace, confessing truth, living in Christ

2.1 Verb and noun: why Paul and John feel different and how that matters here

John prefers the verb πιστεύω; Paul uses both πίστις (noun) and πιστεύω. In Romans 3–5 and Galatians 2–3, the noun lets Paul talk about the principle (ἐκ πίστεως, “on the basis of faith”), while the verb narrates the act by which Abraham and believers rely on God (Rom 4:3, 5; Gal 2:16). In both, πίστις is trustful reliance—a personal entrusting—not bare assent (BDAG, s.v. πίστις; Westerholm, 2004).

2.2 Prepositions that preach: διά/ἐκ/εἰς/κατά with faith

• διὰ πίστεως (instrument): how justification comes—through faith (Rom 3:22, 25).

• ἐκ πίστεως (source/principle): on what basis—from/out of faith, not ἐξ ἔργων νόμου (Rom 3:26, 28, 30; Gal 3:7–9, 11–12).

• εἰς Χριστόν with ἐπιστεύσαμεν (Gal 2:16): movement into Christ in the act of believing.

• κατὰ πίστιν (“according to faith”): the measure or norm (Rom 4:16 in many translations captures the sense as “by faith”).

Treat these not as synonyms but as Paul’s scaffolding (Porter, 1992; Wallace, 1996).

2.3 The πίστις Ἰησοῦ Χριστοῦ question—how to argue from the Greek you see

Is πίστις Ἰησοῦ Χριστοῦ “faith in Jesus Christ” (objective genitive) or “the faithfulness of Jesus Christ” (subjective genitive)? The Greek permits both. In Romans 3:22–26, the immediate syntax leans toward objective for two reasons: (1) the near apposition εἰς πάντας τοὺς πιστεύοντας (“unto all the believing ones”) explains who receives the gift; (2) v. 25 repeats διὰ πίστεως in a way that naturally reads as human faith as the means of appropriation. In Galatians 2:16, Paul explicitly adds καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν—“and we believed into Christ Jesus in order that we might be justified”—again foregrounding the believer’s faith as the instrument (Moo, 2018; Schreiner, 2018).

But do not treat this as a zero-sum choice. Other texts (e.g., Phil 3:9; Rom 5:19 with “obedience of the one”) give strong footing to speak of Christ’s faithful obedience as the ground of salvation (Hays, 2002; Wright, 2013). A careful reading integrates both: Christ’s faithfulness secures the gift; we receive it by faith.

3. νόμος and ἔργα νόμου: what Paul negates (and what he does not)

3.1 νόμος as Torah and more

νόμος in Romans and Galatians most often means Torah—the Mosaic covenantal instruction. At times Paul extends νόμος metonymically to Scripture’s voice as such (“the Law and the Prophets,” Rom 3:21), but the key antithesis in these chapters is “from/through law” versus “from/through faith.” Paul does not dismiss the Law as Scripture; he rejects Law as a basis for justification (Rom 3:28, 31; Gal 3:21–25) (Dunn, 1993; Westerholm, 2004).

3.2 ἔργα νόμου: deeds demanded by Torah

The phrase ἔργα νόμου designates the doing that Torah requires. Scholars debate whether Paul targets boundary markers (circumcision, food, calendar) or the whole range of Mosaic obedience. In Galatians, boundary markers are certainly in view; in Romans the horizon is broader: no flesh will be justified by works of law (Rom 3:20). The genitive is objective: “works of the Law”—not human effort generically, but Torah-doing (Dunn, 1993; Westerholm, 2004; Moo, 2018).

3.3 “Hearing with faith” and the Spirit

Galatians 3:2–5 contrasts ἐξ ἔργων νόμου with ἐξ ἀκοῆς πίστεως—“by hearing with faith.” The grammar is precise: the genitive ἀκοῆς names the message heard; πίστεως the mode of reception. The Spirit was given not through law-doing but through believing the preached gospel (Moo, 2013).

4. Close readings: how Paul’s syntax carries his argument

4.1 Romans 3:21–26—where every preposition matters

Read the sentence aloud in Greek. Notice the perfect (πεφανέρωται), the participle of witness (μαρτυρουμένη), and the sequence of prepositional phrases:

• χωρὶς νόμου — the sphere from which this revelation is separate.

• διὰ πίστεως Ἰησοῦ Χριστοῦ — the means by which righteousness is communicated (on our reading, faith in Christ).

• εἰς πάντας… — the scope (“unto all the believing”).

• διὰ τῆς ἀπολυτρώσεως — the instrumental channel of redemption in Christ.

• διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι — how the ἱλαστήριον is appropriated: through faith, “in/by” his blood.

• εἰς ἔνδειξιν — the purpose: to display God’s righteousness.

• διὰ τὴν πάρεσιν… ἐν τῇ ἀνοχῇ — causal and locative phrases explaining God’s past forbearance.

• πρὸς τὸ εἶναι… δίκαιον καὶ δικαιοῦντα — the telos: that God be both just and justifier (Cranfield, 1975; Moo, 2018; Wallace, 1996).

The ἱλαστήριον (v. 25) evokes the Day of Atonement and the mercy seat (LXX Lev 16). Whether you translate “propitiation” (wrath averted) or “expiation” (sins removed), keep the cultic frame and Paul’s purpose: to vindicate God’s righteousness in forgiving sinners before the cross without compromising justice (Schreiner, 2018).

Practice (work it in Greek): Underline each preposition; write one English gloss (“apart from,” “through,” “unto,” “because of,” “in/by,” “for the purpose of”). Then, for προέθετο… ἱλαστήριον, explain the subject and object and how διὰ πίστεως relates semantically to ἐν τῷ αἵματι (complementary, not identical).

4.2 Romans 4:1–8—wages or gift?

Paul opposes μισθός-logic (wage due) to χάρις-logic (gift). The cited aorist ἐλογίσθη marks God’s decisive reckoning; the prepositional complement εἰς δικαιοσύνην (“as righteousness”) is epexegetical, not “toward becoming righteous.” David’s beatitudes (Ps 32 LXX) model the same verdict under the register of forgiveness—“blessed is the one to whom the Lord does not reckon sin.” Your exegesis should show how δικαιοσύνη and ἄφεσις converge as two angles on one saving act (Moo, 2018; Schreiner, 2018; BDAG).

Practice: Parse every λογίζομαι in vv. 3–8. Explain the difference between κατά χρέος and κατὰ χάριν in v. 4 and why the article is absent in πίστιν in v. 5 (anarthrous quality).

4.3 Galatians 2:15–21—three lines, one verdict, a cruciform “I”

Verse 16 stacks three near-synonymous clauses. Mark οὐ… ἐξ ἔργων νόμου versus διὰ/ἐκ πίστεως; observe how εἰς Χριστὸν… ἐπιστεύσαμεν functions as Paul’s personal appropriation. Then trace the perfect συνεσταύρωμαι (v. 19) and present ζῇ… ζῶ (v. 20). The grammar witnesses: the old “I” died with Christ, and the ongoing life is Christ’s life in me, lived ἐν πίστει.

The controversial τῇ πίστει τοῦ υἱοῦ (dative) in v. 20 can be read instrumentally: “I live by faith—[namely] in the Son of God.” If you render the genitive objective here, let συνεσταύρωμαι and ζῇ… Χριστός do the theological heavy lifting of union. If you render subjective (“by the faithfulness of the Son”), show how the context still foregrounds Paul’s believing as the mode of life (Moo, 2013; Hays, 2002).

Practice: Write a two-sentence defense of your translation of ἐκ πίστεως Χριστοῦ in v. 16 based solely on the local syntax (include ἵνα δικαιωθῶμεν and ἐπιστεύσαμεν in your reasoning).

4.4 Galatians 3:1–14—Spirit, Scripture, and the logic of blessing

Read 3:2–5 and circle ἐκ phrases: ἐξ ἔργων νόμου vs ἐξ ἀκοῆς πίστεως. Then watch how Paul personifies Scripture (ἡ γραφὴ προϊδοῦσα… προευηγγελίσατο) to preach the Abrahamic gospel to Abraham (v. 8). The three citations in vv. 10–12 form a syllogism: Deut 27:26 establishes the curse of not doing all; Hab 2:4 sets life ἐκ πίστεως; Lev 18:5 describes the doing-life of Torah—“the law is not of faith.” Verse 13 narrates the redemptive exchange with two ἵνα clauses: Christ redeemed us from the curse in order that the blessing to Abraham might come to the nations, in order that we might receive the promised Spirit through faith (Dunn, 1993; Moo, 2013).

Practice: Diagram the logic of vv. 10–14, labeling each ἐκ/διὰ/εἰς and each ἵνα. In one paragraph, explain how the prepositions preach Paul’s gospel.

5. Synthesis: what the Greek insists about justification, faith, and law

First, justification is a forensic verdict God renders now for those who believe (δικαιούμενοι, Rom 3:24), grounded in Christ’s atoning death (ἱλαστήριον, 3:25) and vindicating God’s own righteousness (3:26). The aorists narrate decisive acts (“he set forth,” “he gave,” “it was reckoned”); presents and perfects describe present states and abiding results (“we have peace,” “love has been poured out”) (Moo, 2018; Schreiner, 2018; Wallace, 1996).

Second, faith is both act and principle. As act, it is Abraham’s ἐπίστευσεν and the believer’s ἐπιστεύσαμεν εἰς Christ—personal entrusting. As principle, it is ἐκ πίστεως over against ἐξ ἔργων νόμου—the basis on which God justifies (Rom 3:28; Gal 3:11). Paul’s prepositions keep these senses distinct yet coordinated (Porter, 1992; BDAG).

Third, the Law is holy and good but not the basis on which God justifies the ungodly. The Law witnesses to the new manifestation (Rom 3:21), is upheld by faith (3:31), and functioned until (ἄχρις οὗ) the coming of the Seed, acting as a παιδαγωγός (Gal 3:24–25). To seek righteousness διὰ νόμου is to nullify grace and render Christ’s death “for nothing” (Gal 2:21). To live ἐν πίστει in union with Christ is to fulfill the Law’s intent by the Spirit (anticipating Rom 8) (Dunn, 1993; Wright, 2013; Westerholm, 2004).

Fourth, the πίστις Ἰησοῦ debate is best handled with local-syntax humility and canonical breadth. In Romans 3 and Galatians 2, translate in ways that honor the explicit mention of the believer’s act while preaching everywhere that Christ’s faithful obedience is the foundation on which our faith rests (Hays, 2002; Moo, 2018; Schreiner, 2018).

6. Guided practice (intensive)

Work from the Greek text. For each exercise, you will (a) translate, (b) parse the underlined forms, (c) label every prepositional phrase with a one-word semantic tag (instrument, source, sphere, separation, telos, cause), and (d) write a three-sentence exegetical payoff that depends on your grammatical observations.

Exercise A — Romans 3:21–26 (full sentence)

Focus on πεφανέρωται, μαρτυρουμένη, δικαιούμενοι, προέθετο, ἱλαστήριον, and the chain of διὰ/ἐν/εἰς/πρὸς phrases. In your payoff, explain how δίκαιον καὶ δικαιοῦντα resolves the tension of past divine forbearance.

Exercise B — Romans 4:1–8

Underline every λογίζομαι form. In v. 5, explain why δικαιοῦντα τὸν ἀσεβῆ is pastorally shocking and grammatically crucial (present participle, object marked as “the ungodly”). Show how εἰς δικαιοσύνην functions in the LXX citation.

Exercise C — Galatians 2:16–21

Mark the three clauses of v. 16; bold ἐκ/διὰ/εἰς; circle ἵνα. Parse συνεσταύρωμαι and explain the perfect’s force for Christian identity. In your payoff, tie v. 21’s εἰ… ἄρα conditional to the logic of grace and death.

Exercise D — Galatians 3:10–14

Identify the citation sources and their argumentative roles. Parse ἐξηγόρασεν and γενόμενος. Explain the double ἵνα and how εἰς τὰ ἔθνη widens Abraham’s blessing.

7. Assigned readings and translations (this week)

Read and annotate in Greek:

• Romans 3:21–31; 4:1–25; 5:1–11 (trace verdict → Abraham → fruits).

• Galatians 2:15–21; 3:1–14; 3:15–29 (trace principle → experience → Scripture → promise/Law → identity in Christ).

For each passage, maintain a Faith–Law Log with columns: Citation | Key phrase (Greek) | Parsing | Preposition + semantic tag | Aspect note | Translation | Exegetical payoff (3–4 sentences).

Suggested assignments (graded)

1) Clause-mapping essay (Romans 3:21–26) — 3–4 pages.
Lay out each clause on its own line, indenting subordinate units. Label every preposition with its semantic role and explain how the perfect, aorists, presents, and participles distribute event, state, and result. Conclude with a paragraph defending your rendering of ἱλαστήριον, interacting with Cranfield (1975), Moo (2018), BDAG (2000), and Schreiner (2018).

2) Abraham and reckoning (Romans 4) — 5–6 pages.
Track λογίζομαι across the chapter, including the LXX form. Explain how Paul’s before/after circumcision argument (4:10–12) functions, and how Psalm 32 contributes a forgiveness angle to justification. Include a section on κατὰ χάριν vs. κατὰ νόμον rhetoric and how the Greek supports “gift logic.”

3) Pistis-Christou position brief (Gal 2:16; Rom 3:22) — 4–5 pages.
Present the grammatical case for objective and subjective genitive, each with one champion (Hays, 2002; Moo, 2018; Schreiner, 2018; Wright, 2013). Decide passage by passage, citing local cues: εἰς πάντας τοὺς πιστεύοντας (Rom 3:22), ἡμεῖς… ἐπιστεύσαμεν and ἵνα δικαιωθῶμεν (Gal 2:16). End with a one-page theological reconciliation.

4) Preposition portfolio (Romans–Galatians) — 2 pages + appendix.
Collect twenty instances of διὰ/ἐκ/εἰς/χωρίς/κατά in Romans 3–5 and Galatians 2–3. For each, supply a one-word semantic tag and a one-sentence payoff. Append a table with your Greek citations.

5) Teaching outline (2–3 pages).
Build a teaching outline for Galatians 3:1–14 titled “Hearing with Faith.” Each heading must rest on a Greek observation (e.g., “ἐκ vs. ἐν: Two Principles,” “Double ἵνα: Blessing → Spirit”). Include a short paragraph translating the Greek insight into pastoral application without jargon.

Conclusion: Reading Paul’s grammar as gospel

In Romans and Galatians, δικαιοσύνη, πίστις, and νόμος are not abstract doctrines; they are grammatical realities Paul deploys to preach. God’s δικαιοσύνη has now been manifested; in Christ’s cross God is δίκαιος καὶ δικαιοῦν. This gift is received διὰ and ἐκ πίστεως—by faith as act and on the basis of faith as principle—never ἐξ ἔργων νόμου. The Law bears witness, was added until the Seed, and is upheld in its right place when the justified live ἐν πίστει and by the Spirit. If you let Paul’s forms guide you—his prepositions, aspects, genitives—you will not only translate well; you will also proclaim with him that boasting is excluded, that one God justifies Jew and Gentile by faith, and that Christ’s death was not for nothing (Gal 2:21) but for our everlasting peace (Rom 5:1–2).

References (APA)

Bauer, W., Danker, F. W., Arndt, W. F., & Gingrich, F. W. (2000). A Greek–English lexicon of the New Testament and other early Christian literature (3rd ed.). University of Chicago Press. [= BDAG]

Cranfield, C. E. B. (1975). A critical and exegetical commentary on the Epistle to the Romans (Vol. 1). T&T Clark.

Dunn, J. D. G. (1993). The Epistle to the Galatians (BNTC). Hendrickson.

Hays, R. B. (2002). The faith of Jesus Christ: The narrative substructure of Galatians 3:1–4:11 (2nd ed.). Eerdmans.

Moo, D. J. (2013). Galatians (BECNT). Baker Academic.

Moo, D. J. (2018). The letter to the Romans (2nd ed., NICNT). Eerdmans.

Porter, S. E. (1992). Idioms of the Greek New Testament (2nd ed.). Sheffield Academic Press.

Schreiner, T. R. (2018). Romans (2nd ed., BECNT). Baker Academic.

Wallace, D. B. (1996). Greek grammar beyond the basics: An exegetical syntax of the New Testament. Zondervan.

Westerholm, S. (2004). Perspectives old and new on Paul: The “Lutheran” Paul and his critics. Eerdmans.

Wright, N. T. (2013). Paul and the faithfulness of God. Fortress Press.