δικαιοσύνη θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ (3:22; cf. 3:26)

Says 3:21–22: νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται … δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας. 3:26 has τὸν ἐκ πίστεως Ἰησοῦ. B omits Ἰησοῦ in 3:22 (Tischendorf, p. 377); on 3:22b and 3:26 see var.Rom.3.22.kai-epi-pantas and var.Rom.3.26.iesou.

Uncertain The genitive in πίστις (pistis) Ἰησοῦ Χριστοῦ. The two readings are given on equal terms; this note leans to (a), held loosely. - (a) Objective, "faith in Jesus Christ." Grounds: Gal 2:16, where καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν stands between two such phrases; πίστις with an objective genitive of a person (Mark 11:22, πίστιν θεοῦ). Abbott-Smith lists Rom 3:22 under the objective genitive; Moo, Schreiner and Cranfield take it so (by reference). Difficulty: it seems to repeat "to all who believe." - (b) Subjective, "the faithfulness of Jesus Christ." Grounds: πίστις τοῦ θεοῦ (3:3) and πίστεως Ἀβραάμ (4:16) are subjective, and 3:22b then adds the human response instead of repeating it. Wright takes this view (by reference). Difficulty: Paul never makes Christ the subject of πιστεύω.

Says The firm boundary holds on either reading: justification reaches people through their own faith in Christ, which 3:22b (τοὺς πιστεύοντας) and Gal 2:16 (ἐπιστεύσαμεν) state.

Implies δικαιοσύνη θεοῦ in 3:21–22 is chiefly the righteous standing God gives through faith (compare Phil 3:9); in 3:25–26 it is chiefly his own righteousness: his justice, and his saving and covenant faithfulness (3:3–5), shown at the cross. The two belong together.