Romans 3:24
New International Version
and all are justified freely by his grace through the redemption that came by Christ Jesus.

New Living Translation
Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.

English Standard Version
and are justified by his grace as a gift, through the redemption that is in Christ Jesus,

Berean Standard Bible
and are justified freely by His grace through the redemption that is in Christ Jesus.

Berean Literal Bible
being justified freely by His grace through the redemption that is in Christ Jesus,

King James Bible
Being justified freely by his grace through the redemption that is in Christ Jesus:

New King James Version
being justified freely by His grace through the redemption that is in Christ Jesus,

New American Standard Bible
being justified as a gift by His grace through the redemption which is in Christ Jesus,

NASB 1995
being justified as a gift by His grace through the redemption which is in Christ Jesus;

NASB 1977
being justified as a gift by His grace through the redemption which is in Christ Jesus;

Legacy Standard Bible
being justified as a gift by His grace through the redemption which is in Christ Jesus;

Amplified Bible
and are being justified [declared free of the guilt of sin, made acceptable to God, and granted eternal life] as a gift by His [precious, undeserved] grace, through the redemption [the payment for our sin] which is [provided] in Christ Jesus,

Christian Standard Bible
they are justified freely by his grace through the redemption that is in Christ Jesus.

Holman Christian Standard Bible
They are justified freely by His grace through the redemption that is in Christ Jesus.

American Standard Version
being justified freely by his grace through the redemption that is in Christ Jesus:

Aramaic Bible in Plain English
And are made right by grace without charge and by the redemption that exists in Yeshua The Messiah,

Contemporary English Version
But God treats us much better than we deserve, and because of Christ Jesus, he freely accepts us and sets us free from our sins.

Douay-Rheims Bible
Being justified freely by his grace, through the redemption, that is in Christ Jesus,

English Revised Version
being justified freely by his grace through the redemption that is in Christ Jesus:

GOD'S WORD® Translation
They receive God's approval freely by an act of his kindness through the price Christ Jesus paid to set us free [from sin].

Good News Translation
But by the free gift of God's grace all are put right with him through Christ Jesus, who sets them free.

International Standard Version
By his grace they are justified freely through the redemption that is in the Messiah Jesus,

Literal Standard Version
being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,

Majority Standard Bible
and are justified freely by His grace through the redemption that is in Christ Jesus.

New American Bible
They are justified freely by his grace through the redemption in Christ Jesus,

NET Bible
But they are justified freely by his grace through the redemption that is in Christ Jesus.

New Revised Standard Version
they are now justified by his grace as a gift, through the redemption that is in Christ Jesus,

New Heart English Bible
being justified freely by his grace through the redemption that is in Christ Jesus;

Webster's Bible Translation
Being justified freely by his grace, through the redemption that is in Jesus Christ:

Weymouth New Testament
gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.

World English Bible
being justified freely by his grace through the redemption that is in Christ Jesus,

Young's Literal Translation
being declared righteous freely by His grace through the redemption that is in Christ Jesus,

Additional Translations ...
Audio Bible



Context
Righteousness through Faith
23for all have sinned and fall short of the glory of God, 24and are justified freely by His grace through the redemption that is in Christ Jesus. 25God presented Him as the atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.…

Cross References
Psalm 130:7
O Israel, put your hope in the LORD, for with the LORD is loving devotion, and with Him is redemption in abundance.

Acts 15:11
On the contrary, we believe it is through the grace of the Lord Jesus that we are saved, just as they are."

Romans 4:4
Now the wages of the worker are not credited as a gift, but as an obligation.

Romans 4:16
Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham's offspring--not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.

1 Corinthians 1:30
It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption.

Ephesians 1:7
In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace

Ephesians 2:8
For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,


Treasury of Scripture

Being justified freely by his grace through the redemption that is in Christ Jesus:

justified.

Romans 4:16
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Romans 5:16-19
And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification…

1 Corinthians 6:11
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

through.

Romans 5:9
Much more then, being now justified by his blood, we shall be saved from wrath through him.

Isaiah 53:11
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Matthew 20:28
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

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Romans 3
1. The Jews prerogative;
3. which they have not lost;
9. howbeit the law convinces them also of sin;
20. therefore no one is justified by the law;
28. but all, without difference, by faith, only;
31. and yet the law is not abolished.














(24) Being justified.--We should more naturally say, "but now are justified." The construction in the Greek is peculiar, and may be accounted for in one of two ways. Either the phrase "being justified" may be taken as corresponding to "all them that believe" in Romans 3:22, the change of case being an irregularity suggested by the form of the sentence immediately preceding; or the construction may be considered to be regular, and the participle "being justified" would then be dependent upon the last finite verb: "they come short of the glory of God, and in that very state of destitution are justified."

Freely.--Gratuitously, without exertion or merit on their part. (Comp. Matthew 10:8; Revelation 21:6; Revelation 22:17.)

By his grace.--By His own grace. The means by which justification is wrought out is the death and atonement of Christ; its ulterior cause is the grace of God, or free readmission into His favour, which He accords to man.

Redemption.--Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood. This last is the pivot upon which the whole idea of redemption turned. It is therefore clear that the redemption of the sinner is an act wrought objectively, and, in the first instance, independently of any change of condition in him, though such a change is involved in the appropriation of the efficacy of that act to himself. It cannot be explained as a purely subjective process wrought in the sinner through the influence of Christ's death. The idea of dying and reviving with Christ, though a distinct aspect of the atonement, cannot be made to cover the whole of it. There is implied, not only a change in the recipient of the atonement, but also a change wrought without his co-operation in the relations between God and man. There is, if it may be so said, in the death of Christ something which determines the will of God, as well as something which acts upon the will of man. And the particular influence which is brought to bear upon the counsels of God is represented under the figure of a ransom or payment of an equivalent. This element is too essentially a part of the metaphor, and is too clearly established by other parallel metaphors, to be explained away; though what the terms "propitiation" and "equivalent" can mean, as applied to God, we do not know, and it perhaps does not become us too curiously to inquire. . . .

Verses 24-26. - Being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation through faith in his blood. Δικαιούμενοι agrees with πάντες in ver. 23. "Repente sic panditur scena amaenior" (Bengel). Δωρεὰν and τῆ αὐτοῦ χάριτι are opposed to the impossible theory of justification by law. And, as all sinned, so all are so justified potentially, the redemption being for all; cf. especially Romans 5:18. But potential justification only is implied; for the condition for appropriation is further intimated by διὰ τῆς πίστεως following. The means whereby it becomes objectively possible is "the redemption that is in Christ Jesus." Here, as throughout St. Paul's Epistles, and in the New Testament generally, the doctrine of atonement being required for man's justification is undoubtedly taught, Christ being viewed as not only manifesting God's righteousness in his life, and reconciling believers through his influence on themselves, but as effecting such reconciliation by an atoning sacrifice. The word itself (ἀπολύτρωσις) here used may indeed sometimes denote deliverance only (cf. Romans 8:23; Luke 21:28; Ephesians 1:14; Ephesians 4:30; Hebrews 11:35); but certainly, when used of the redemption of man by Christ, it implies atonement by the payment of a ransom (λύτρον or ἀντίλυτρον); cf. Ephesians 1:7; 1 Corinthians 6:20; Galatians 3:13; 1 Timothy 2:6; Revelation 5:9; Matthew 20:28; the ransom paid being said to be himself, or (as in Matthew 20:28) his life; Τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. It does not follow that all conceptions of schools of theology as to how the atonement was efficacious for its purpose are correct or adequate. It must, from the very nature of the subject, remain to us a mystery. It may be enough for us to believe that whatever need the human conscience has ever felt of atonement for sin, whatever human want was expressed by world-wide rites of sacrifice, whatever especially was signified by the blood required for atonement in the Mosaic ritual, - all this is met and fulfilled for us in Christ's offering of himself, and that in him and through him we may now "come boldly to the throne of grace," having need of no other Προέθετο ιν ´ερ. 25 ("set forth," Authorized Version), may bear here its most usual classical sense of exhibiting to view ("ante omniam oculos possuit," Bengel); i.e. in the historical manifestation of the Redeemer. It may, however, mean "decreed," or "purposed" (cf. ch. 1:13; Ephesians 1:9). The word ἱλαστήριον seems best taken as a neuter adjective used substantively, there being no instance of its application in the masculine to a person. Its ordinary use in the LXX (as also Hebrews 9:5) is to designate the lid of the ark (i.e. the mercy-seat), the noun ἐπίθεμα (which is added Exodus 25:17; Exodus 37:6) being supposed to be always understood, though the usual designation is simply τὸ ἱλαστήριον. Hence most commentators, including the Greek Fathers generally, understood ἱλαστήριον in this sense here, Christ being regarded as the antitype of the mercy-seat, as being the medium of atonement and approach to God. The main objection to this view is that it involves an awkward confusion of metaphors, it being difficult to regard him who was at once the Victim whose blood was offered, and the High Priest who offered his own blood, at the mercy-seat, as being also the Mercy-seat itself. (Thus, however, Theodoret explains: "The mercy-seat of old was itself bloodless, being without life, but it received the sprinkling of the blood of the sacrifice. But the Lord Christ and God is at once Mercy-seat, High Priest, and Lamb.") The difficulty is avoided if we take the word here in the sense of propitiatory offering, which in itself it will bear, a noun, such as θῦμα, being supposed to be (cf. 4 Maccabees 17:22; Josephus, 'Ant.,' 16. c. 7; Dio Chrys., 'Orat.,' 11:1). Whatever its exact meaning, it evidently denotes a true fulfilment in Christ of the atonement for sin undoubtedly signified by the type; as does further ἐν τῷ αὐτοῦ αἵματι, which follows. For a distinct enunciation of the significance of bleed under the ancient ritual, as reserved for and expressing atonement, see especially Leviticus 17:11. The meaning of the whole sacrificial ritual is there expressed as being that the life of man being forfeit to Divine justice, blood, representing life, must be offered instead of his life for atonement. Hence, in pursuance of this idea, the frequent references in the New Testament to Hebrews physical blood-shedding of Christ (cf. Hebrews 9:22, "Without shedding of blood there is no remission"). It is not, however, implied that the material blood of Christ, shed on the cross, in itself cleanses the soul from sin, but only that it signifies to us the fulfilment in him of the type of an atoning sacrifice. As to the construction of ver. 25, it is a question whether ἐν τῷ αὐτοῦ αἵματι is to be taken in connection with διὰ τῆς πίστεως, meaning "through faith in his blood" (an unusual expression, though grammatically correct, cf. Ephesians 1:15), or with ἱλαστήριον. The emphatic position of αὐτοῦ, such as apparently to signify "in his own blood," favours the latter connection (cf. Hebrews 9:12-25, where the offering of Christ is distinguished from those of the Law in being διὰ τοῦ ἀδίου αἵματος, not ἐν αἵματι ἀλλοτρίῳ). Thus the meaning will be that he was set forth (or purposed) as an ἱλαστήριον, available for us through faith, and consisting in the offering of himself - in, the shedding of his own blood. For showing of his righteousness because of the passing over of the sins done aforetime in the forbearance of God, in order to the showing of his righteousness in the time that now is, so that he may be righteous, and justifying (the word is δικαιοῦντα, corresponding with δικαιωσύνην and δίκαιων preceding) him that is of faith in Jesus. This translation differs materially from that of the Authorized Version, which is evidently erroneous, especially in the rendering of διὰ τὴν πάρεσιν by "for the remission." Our translators, in a way very unusual with them, seem to have missed the drift of the passage, and so been led to give the above untenable rendering in order to suit their view of it. It is to be observed that two purposes of the setting forth (or purposing) of Christ Jesus as ἱλαστήριον αρε here declared, both denoted by the word ἔνδειξιν, which is repeated, being governed in the first clause of the sentence by εἰς, and in the second by πρὸς. Some say that the preposition is changed with no intended difference of meaning. But it is not St. Paul's way to use his prepositions carelessly. Αἰς in the first clause may be taken to denote the immediate purpose of the propitiation, and πρὸς in the second to have its proper significance of aim or direction, denoting a further intention and result, consequent on the first. The first purpose, denoted by εἰς, was the vindication of God's righteousness with regard to the ages past, in that he had so long passed over, or left unvisited, the sins of mankind. The propitiation of Christ. at length set forth (or, as may be expressed by προέθετο, all along purposed), showed that he had not been indifferent to these sins, though in his forbearance he had passed them over. Cf. Acts 17:30, Τοὺς μὲν οῦν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς; also Hebrews 9:15, where the death of Christ, as the Mediator of the new covenant, is said to have been "for the redemption of the transgressions that were under the first covenant," the meaning and efficacy of the "death" being thus regarded, in the first place, as retrospective (cf. also Hebrews 9:26). But then there was a further grand purpose, expressed by the πρὸς τὴν ἔνδειξιν of the second clause that of providing a way of present justification for believers now, without derogation of the Divine righteousness. Such appears to be the meaning of this passage.

Parallel Commentaries ...


Greek
[and are] justified
δικαιούμενοι (dikaioumenoi)
Verb - Present Participle Middle or Passive - Nominative Masculine Plural
Strong's 1344: From dikaios; to render just or innocent.

freely
δωρεὰν (dōrean)
Adverb
Strong's 1432: As a free gift, without payment, freely. Accusative case of dorea as adverb; gratuitously.

by
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

grace
χάριτι (chariti)
Noun - Dative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

redemption
ἀπολυτρώσεως (apolytrōseōs)
Noun - Genitive Feminine Singular
Strong's 629: From a compound of apo and lutron; ransom in full, i.e. riddance, or Christian salvation.

that
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

[is] in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Christ
Χριστῷ (Christō)
Noun - Dative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

Jesus.
Ἰησοῦ (Iēsou)
Noun - Dative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


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NT Letters: Romans 3:24 Being justified freely by his grace through (Rom. Ro)
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