Leon Morris, a NT scholar says that Romans 3:21-26 is

possibly the most important single paragraph ever written  (Ro 1:18-3:20) is thought of in terms of our need for righteousness, and (Ro 3:21-26) is seen as God’s provision of righteousness to meet our need. Here Paul examines the doctrine of salvation from God’s point of view. Man’s salvation through God’s provision of righteousness becomes here a secondary theme. The primary theme is the demonstration of God’s righteousness, through His provision of righteousness for sinners. God is in the spotlight, not men.

Dr. Donald Grey Barnhouse called this section of Paul's letter

the heart of the Bible

I am convinced today, after these many years of Bible study, that these verses are the most important in the whole Bible. Understand them and you will understand the whole Bible. Fail to comprehend their true meaning, and you will be in darkness concerning most of Scripture. For here is the revelation of the being of God and the nature of His being; here is the revelation of sin and of the depths of sin; here is the revelation of God’s righteousness and the infinite demands and provisions of that righteousness; here is one of the keys of human history and the explanation of much that happened before the time of Christ, as well as the revelation of the principles that were to prevail in God’s dealings with men since Christ; here the mouths of those that would slander God because of His free pardon of sinners are closed forever; here is the vindication of the nature and character of God, righteous in all that He does. (God's Remedy - As an aside, it is notable that Barnhouse took 3 chapters to exposit Romans 3:21).

Martin Luther called it

the marrow of theology.

In Romans 1:18-3:20 Paul shows the necessity  of a God-kind of righteousness.

In Romans 3:31-31 he explains the nature of this God-kind of righteousness.

Dr. Alva J. McClain remarked that...

This section is the very heart of the book of Romans. For this reason, all Christians ought to memorize Ro 3:21-26. If someone should ask me, "Brother McClain, if you could have just six verses out of the Bible, and all the rest be taken away, which would you take?", I would select these six verses. All of God’s gospel (Good News) is there, and in a way found nowhere else in the Word of God. [The Gospel of God's Grace]

As Charles Simeon said...

IT is justly observed by our Lord, that “they that are whole need not a physician, but they that are sick.” (Mt 9:12) Persons never value a remedy till they are aware of their disease: they must know their condemnation and misery by the Law, before they will receive with gratitude the glad tidings of the Gospel. On this account Paul labours through the whole preceding part of this epistle, and especially in the ten verses before the text, to prove all, both Jews and Gentiles, guilty before God; and to shew that they need a better righteousness than any which they themselves can work out. Then he introduces that righteousness which is exhibited in the Gospel, and is offered to every repenting and believing sinner. (Simeon, C. Horae Homileticae Vol. 15: Romans)

"BUT NOW"

BUT NOW: nuni de:

As Vincent (and other commentators) points out that the "now" is...

Logical, not temporal. In this state of the case. Expressing the contrast between two relations — dependence on the law and non-dependence on the law.

Morris however comments that...

But now may be understood logically (Shedd, Godet); it is then seen as moving to the next step in the argument, not the next point in time. Or it may be temporal (Patrick Boylan; Barclay M. Newman and Eugene A. Nida: A Translator’s Handbook on Paul’s Letter to the Romans), moving to the next point in time. Or it may be both (Barrett): Paul is contrasting what people knew before the gospel came with what the gospel has revealed (cf. Ro 16:25, 26). The argument of the epistle up to this point has emphasized that the natural man, Jew or Greek, is a sinner who stands under the wrath of God. “But now” God has intervened. The human predicament has been radically transformed because of the saving act of God in Christ, which Paul proceeds to develop. (Morris, L. The Epistle to the Romans. Grand Rapids, Mich.; Leicester, England: W. B. Eerdmans; Inter-Varsity Press)

But (de) is a strong adversative (expresses antithesis or direct opposite) marking a dramatic turning point from the "bad news" of man's guilt and condemnation which merits God's wrath to the revelation of the "good news" of God's righteousness now available to undeserving sinful men.

Gingrich writes that...

The trial is finished. We look for the judge to summon the executioner. But surprise! Grace! Mercy! The Judge informs us that His Son Jesus has already paid our penalty and that He, the Judge, is willing to forgive us and give us the gift of righteousness if we will repent and believe on His Son.

First, Paul presents the doctrine of justification by faith, Romans 3:21-26;then he states the excellence of justification by faith, Romans 3:27-31, then he confirms the doctrine of justification by faith, Romans 4; and finally, he discusses (one of)... the consequences of justification by faith, Romans 5:1

In Romans 3:21-8:39, Paul reveals God’s three-fold provision for man’s three-fold need. Men need deliverance from sin’s penalty, power, and presence.

(1) Justification [the imputation of God’s righteousness = God’s righteousness on me], Ro 3:21-5:21, based upon Christ’s death, delivers from the penalty of sin;

(2) Sanctification [the impartation of God’s righteousness = God’s righteousness in me], Ro 6:1-8:17, based upon Christ’s resurrection life, delivers from the power of sin; and

(3) Glorification [the completion of God’s righteousness = God’s righteousness in all of me], Ro 8:18-39, based upon Christ’s coming, delivers from the presence of sin.

So, God graciously makes a three-fold provision for man’s three-fold need. (Modified from Gingrich, R. E. The Book of Romans)

As MacDonald says...

We now come to the heart of the Letter to the Romans, when Paul answers the question: According to the gospel, how can ungodly sinners be justified by a holy God?

Scripture has some other dramatic "but now's"...

Remember that you (speaking of Gentiles) were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. (Ep 2:12-note, Ep 2:13-note)

For if the dead are not raised, not even Christ has been raised; 17 and if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If we have hoped in Christ in this life only, we are of all men most to be pitied.20 But now Christ has been raised from the dead, the first fruits of those who are asleep. (1Co 15:16-20),

Other dramatic uses of but now - {{Lk 16:25 (Lazarus)}},  {{Lk 19:42 - speaking of the rejection of Christ and destruction of Jerusalem in 70AD - Lk 19:43, 44}},   {{Jn 15:22, Jn 15:24}}, {{Ro 6:21, 22}},   {{Ro 7:5,6}},   {{Ro 11:30 - speaking of mercy to Gentiles because of Jewish disobedience}},   {{Ro 16:25, 26,}},   {{Ga 3:24, 25}},   {{Ga 4:8, 9}},   {{Eph 5:8}},   {{1Pe 2:10}},   {{1Pe 2:24, 25}}

The dismal picture of man’s depravity and hopeless state is interrupted by one of the greatest uses of the conjunction "but" in all of Scripture. How thankful we can be for this "nick-of-time" conjunction that signals God’s merciful, gracious intervention to save man from destroying himself!

Someone has called these "but's" and "but now's" God’s "roadblocks" to man’s journey to hell.

What spells "Relief" in this case it is not "R-O-L-A-I-D-S" but is "B-U-T N-O-W"! This should bring joy to any downtrodden sinner's heart especially in the context of Romans 1:18-3:20 which conclusively proves all men are sinners and are accountable to God.

Why do we need a the "righteousness of God?" Simply put, because we have no righteousness of our own, at least none that is acceptable to God. You may be objecting

"But what about all those good works that I do?"

God's answer...

"Filthy rags"

This is why we all must remember Augustus Toplady's words in his famous hymn...

Rock of Ages
(Click to play)
Nothing in my hand I bring,
Simply to the cross I cling;
Naked, come to Thee for dress;
Helpless look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Savior, or I die.

Beginning at Romans 1:18 Paul proceeds over the next 2 chapters, to show how "foul, rotten and corrupt" our manmade righteousness is in God's eyes and therefore how every man and woman, Jew or Gentile, is under sin and judgment and destined for

"eternal punishment...into the eternal fire which has been prepared for the devil and his angels." (Mt 25: 46,41).

The mouth of every person created in God's image is stopped and without excuse. The Law of God has confronted the rebellion of man and the result is condemnation not justification. Paul has made it abundantly clear that no one gets right with God through keeping the Law.

Frederic Godet explains that God's righteousness made available to men deserving His wrath...

is presented as a new fact in the history of mankind; so that one might be led to give the word now a temporal sense; comp. the at this time, Ro 3:26, and Acts 17:30. This, however, is only apparent. The contrast with the preceding is moral rather than temporal; it is the contrast between the condemnation pronounced by the law (Ro 3:20) and the new righteousness acquired without the law (Ro 3:21). It is therefore better to give the word now the logical meaning which it has so frequently in the New Testament (Ro 7:17; 1Co 13:12, 14:6, etc.) and in the classics: “The situation being such.” The words: without the law, stand foremost, as having the emphasis. They evidently depend on the verb is manifested, and not on the word righteousness (a righteousness without law, Aug.). The absence of the article before the word law does not prove that the apostle does not mean the term to denote the Mosaic law; only the law is excluded from co-operating in the new righteousness not because it is Mosaic, but because it is law. Under the old dispensation, righteousness came to man through the thousand channels of legalism; in the new, righteousness is given him without the least co-operation of what can be called a law. (The Epistle of St Paul to the Romans)

Ray Pritchard notes that

To some people, this is tragic news. They think that because of some inherited goodness that God will accept them. Wrong! Goodness isn't inherited like blue eyes and brown hair. In fact, what you inherited from your parents is a sin nature that causes you to turn away from God almost from the moment of your birth. You were born with an inbred tendency to disobedience. No one had to teach you to say "No!" You figured that out all by yourself. You weren't born righteous. No amount of moral reformation can change that fact. Since there is no righteousness within you, the only kind of righteousness that will save you is a righteousness that comes from outside yourself. That's what Paul means when he says a righteousness from God has been revealed. (Pritchard, R. Sermon: The Only Way to Be Right With God)

So in the present context, now (3570) (nun) is not so much a reference to time, but a change in the flow of the apostle’s logic or argument. Remember that what Paul is doing in these chapters is explaining the "gospel" and how a man can be justified or declared righteous before a holy God. Now Paul begins to explain the answer to Job's age old question...

"How can a man be righteous before God?”  (Job 9:2)

Nearly every religion is a response to fears concerning death and eternity and seeks to offer a way of reaching and satisfying deity. But every religion except Christianity offers only a man-made, works-based, "righteousness" which falls short of the glory of God and for that reason, none of them can succeed in bringing a person to God in this life or one to come.

Scripture makes it clear that there is indeed "the Way" (Jn 14:6) to God, but that it is not based on anything men themselves can do to achieve or merit it. Man can be made right with God, but not on his own terms or in his own power. As far as the Way of salvation is concerned, there are only two religions the world has ever known -- God's way defined here in Romans or man's way, which includes all other religions.

Barnhouse has an interesting introduction to Paul's words "but now" writing that...

The true understanding of the Bible consists in a true understanding of the meaning of its main words. No one can claim to know anything about the Bible if he is not thoroughly conversant with the meaning of such words as “sin,” “salvation,” “justification,” “sanctification,” “redemption,” “imputation,” “the new birth,” and similar terms that are the links in the chain that holds the whole Scripture together. But in addition to these great words there are some shorter words that might seem insignificant to the casual reader, but which take on tremendous importance as we go deeper into the meaning of the revelation which God has given us. In our study of the Epistle to the Romans we have arrived at a point where two little words separate all that has gone before from all that comes after.

A mountain climber in the high Alps sometimes comes to the top of a ridge almost razor sharp, dividing two slopes. Such is the division which is to be found in the beginning of the twenty-first verse of the third chapter. Had I been the one to divide the Bible into chapters, I would have made the division here. Certainly this is the dividing line which separates the first two and a half chapters, which have been on the subject of man’s complete ruin in sin, from the next section, which is occupied with God’s perfect remedy in Christ. The two little words are but now …A careful study of the epistles of Paul shows that in his mind all time was divided into then and now. Then, was everything that had happened before Christ died. Now, is everything that is contingent upon the death of the Saviour. Then we were dead in sins; now we are alive forevermore. Then we were under the law, slain; now we are under grace, raised from the dead by the gospel. (Barnhouse, D. G. God's Remedy : Romans 3:21-4:1-25. Grand Rapids, MI.: William B. Eerdmans Publishing Company)

James Denny introduces this next important section of Romans writing that...

The universal need of a Gospel has now been demonstrated, and the Apostle proceeds with his exposition of this Gospel itself. It brings what all men need, a righteousness of God (see Ro 1:17) and it brings it in such a way as to make it accessible to all. Law contributes nothing to it, though it is attested by the law and the prophets; it is a righteousness which is all of grace. Grace, however, does not signify that moral distinctions are ignored in God's procedure: the righteousness which is held out in the Gospel is held out on the basis of the redemption which is in Christ Jesus. It is put within the sinner's reach at a great cost. It could never be offered to him--it could never be manifested or indeed have any real existence--but for the propitiatory virtue of the blood of Christ. Christ a propitiation is the inmost soul of the Gospel for sinful men. If God had not set Him forth in this character, not only must we despair for ever of attaining to a Divine righteousness; all our attempts to read the story of the world in any consistency with the character of God must be baffled. Pas sins God seemed simply to ignore: He treated them apparently as if they were not. But the Cross is "the Divine theodicy for the past history of the world" (Tholuck); we see in it how seriously God deals with the sins which for the time He seemed to pass by. It is a demonstration of His righteousness--that is, in the widest sense, of His consistency with His own character,--which would have been violated by indifference to sin. And that demonstration is, by God's grace, given in such a way that iti is possible for Him to be (as He intends to be) at once just Himself, and the justifier of those who believe in Jesus. The propitiatory death of Jesus, in other words, is at once the vindication of God and the salvation of man. That is why it is central and fundamental in the Apostolic Gospel. It meets the requirements, at the same time, of the righteousness of God and of the sin of man. (Expositor's Greek Testament).

APART FROM THE LAW: choris nomou:

Vincent comments that apart from the law means...

In a sphere different from that in which the law says “Do this and live.”

Do this and live, the law commands,
But gives me neither feet nor hands.
A better word the Gospel brings.
It bids me fly and gives me wings.

Apart (5565) (choris from choros = field or place usually where cattle range) is literally at a space and means apart from, separate from. It is a marker of dissociation, indicating a distinct separation from something. The picture is that now, entirely apart from obedience to any law, man can be receive the righteousness of God by faith in Christ.

Here are all 41 uses of choris in the NT - Matt. 13:34; 14:21; 15:38; Mk. 4:34; Lk. 6:49; Jn. 1:3; 15:5; 20:7; Ro 3:21, 28; 4:6; 7:8, 9; 10:14; 1 Co. 4:8; 11:11; 2 Co. 11:28; 12:3; Eph. 2:12; Phil. 2:14; 1 Tim. 2:8; 5:21; Philemon 1:14; Heb. 4:15; 7:7, 20; 9:7, 18, 22, 28; 10:28; 11:6, 40; 12:8, 14; Jas. 2:18, 20, 26

Absolutely separated from the Law -  In other words Paul is describing a righteousness to which our obedience to the law contributes nothing whatsoever. One can get a good sense of the absolute nature of the separation in the use of choris by noting that in Hebrews 4 the writer records that...

we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without (choris) sin. (Heb 4:15-note)

Literally our Lord was “totally apart (choris) from sin.” Just as sin and Jesus Christ have nothing in common, so too the righteousness was not received by keeping the law but it was by faith in Christ's finished work on the cross when, for as Paul writes elsewhere God the Father

made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him. (2Co 5:21).

John MacArthur explains that...

Because they capitalize Law in this passage, it is evident that the translators of the New American Standard Bible understood nomos to refer to God’s divine revelation, either in the narrower sense of the Mosaic law or the wider sense of the entire Old Testament. But I believe that in this passage Paul primarily has in mind the sense of legalism, of men’s attempt to become acceptable to God by means of their own human efforts." (Ed note: Greek does not have the definite article modifying "law" and it would tend to support Dr. MacArthur's interpretation) (MacArthur, J: Romans 1-8. Chicago: Moody Press)

As discussed below, even apart from the law, the Pentateuch clearly taught that righteousness has always been credited, reckoned or imputed by personal faith. The prototypical example of course is Abraham's justification by faith (Ge 15:6), which was "apart from the law" for the Law wasn't even given until 400 years later.

The Jews’ own Scriptures never taught salvation by obedience to the Law, much less by obedience to the many man-made laws and traditions that had been devised by the rabbis and elders during the several hundred years before Christ. Nevertheless, the majority of the Jews in Jesus’ and Paul’s day chose to place their trust in man-made regulations and traditions  (cp Isa 29:13, Mk 7:5, 6, 7, 8, 9, 10, 11, 12, 13) rather than the Gospel which was taught in the OT, Paul writing elsewhere that

the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU. (Gal 3:8)

In Paul's day, as in our day, many religious people sincerely believed that their religious devotion would win God's approval. They hoped that by following the Ten Commandments, by observing the rabbinical ordinances, by offering the proper sacrifices, by attending to the moral precepts of the Torah, that God would be satisfied and their sins forgiven. Paul says it doesn't work that way.

Does this mean the law was of no use? We have already established that the law revealed the righteousness of God and thus showed mankind God's righteous standard for human behavior. Unfortunately, that's all the law could do. It showed what God wanted but it could not compel or empower obedience.

William Newell exhorts us regarding the phrase "apart from law"

Lay it to heart! Unfortunately, the King James Version misses the emphasis here. For the Greek puts to the very front this great phrase "apart from law" (choris nomou), and thus sets forth most strongly the altogether separateness of this Divine righteousness from any law-performance, any works of man, whatsoever. Luther's rendering was, "without accessory aid of law." In this revelation of God's righteousness, law was left out of account. Righteousness is on another principle than our right- doing!

Now the great and most common error in setting forth God's righteousness here, is, to allow law at least some place. Men cannot, it seems, get over reasoning thus: that since God once promulgated the dispensation of law, which called for human righteousness. He must thereafter be bound by it forever. And this despite Divine assurance, over and over and over, that the present dispensation proceeds on an altogether different principle; that there has been a "disannulling of a foregoing commandment" (Heb 7:18); for He who had the right to command had also the right to disannul. It was "because of its weakness and unprofitableness-for the Law made nothing perfect, "-that the "foregoing commandment" was set aside. It had served its purpose-to make the trespass "abound" (Ro 5:20).

It is not that God has not the right to demand legal righteousness from us: but that He does not do it. "Righteousness which is of God" speaks in a way diametrically opposite to man's law- obedience, of any sort whatsoever.

Men who do not see or believe that the whole history of those in Christ ended at the cross (for they died there, with Christ) must hold that God is still demanding righteousness: for "the law hath dominion over a man so long as he liveth!"

The "teachers of the Law" (1Ti 1:7) say: "Behind God, as He talks with you in 'grace' is His eternal Law. And He must carry out what He has expressed in that Law. But, because you are not able to perform it, He has 'graciously' given Christ, to perform all its requirements for you. And the positive, or 'active' requirements are, the observance of all the commands of the Law to the letter, -which (these teachers say) Christ has by His perfect life of obedience to the Law on earth, furnished for you. And the negative, or 'passive' obedience, as they call it-that is, the penalty of death for your sins which the Law (say they) demanded, Christ has paid on the cross. So that, now your debts cancelled by Christ's death, you have Christ's legal 'merits' as your actual righteousness before God: for God must demand (they say) perfect righteousness from you, as measured by His holy Law, "-etc., etc.

This seemingly beautiful talk is both unscriptural and anti-scriptural.

God says that the believer is not under law, that he is dead to law, -to that whole principle, being in the Risen Christ; and Christ is certainly not under law in Heaven! Believers are "in Him"; they are "not in the flesh" (Ro 8:9). They were formerly in the flesh (in the old natural life of Adam); but are now "new creatures" in Christ Risen!

If you put believers under law, you must put their federal Head, Christ, back under law; for "as He is, even so are we in this world." To do this you must reverse Calvary, and have Christ back again on earth "under law." For law, we repeat, was not given to a heavenly company, but to an earthly nation. Scripture says it was to redeem that earthly people (Israel) who were under law, that Christ was "born under the Law" (Ga 4:4). You must thus, if you are "under law, " be joined to a Christ belonging to Israel, a flesh and blood Christ; and must consent to be an Israelite-to which nation He was sent. But alas! You find that such a Christ is not here! That He said He must "abide alone, "-like the grain of wheat unless it "fall into the ground and die." To an earthly, Jewish Christ, you therefore cannot be united. And so your vain hope of having Moses and Christ is wholly gone. Therefore you must be united with a Risen Christ, or with none at all! But if to a Risen Christ, it is unto One who died unto sin (Ro 6:10); and those (Jewish) believers who were under the Law died with Him unto it (Ro 7:4). And you, if you are Christ's, are now wholly, as Christ is, on resurrection ground. This truth will be brought out fully in chapters Six and Seven; we can but note it here.

Haldane adds that Paul

had, in the foregoing verse (Ro 3:20), affirmed that by his obedience to the law no man could be justified. He establishes the same truth in Romans 3:28, and in the fifth verse of the fourth chapter (Ro 4:5), in a manner so explicit, as to place his meaning beyond all question. In the same sense he declares, Galatians 3:21, that “if there had been a law given which could have given life, verily righteousness should have been by the law.” And again, he affirms, Galatians 2:21, “If righteousness come by the law, then Christ is dead in vain.” It is needless here to dispute, as many do, about what law the Apostle alludes to, whether moral or ceremonial. It is to the law of God, whether written or unwritten,—whatever is sanctioned by His authority, whether ceremonial or moral,—all of which have been fulfilled by the righteousness of God, Mt 3:15. ( Romans 3:21-31 Commentary )

Click for an excellent discussion of the purpose of the Law by William Newell.

Purpose of the Law - Ro 3:20, 5:20,7:7 Ga 3:19, 3:24 1Ti 1:9

When Paul says that righteousness comes apart from the law, he is really saying that it comes apart from any of the activities by which a man thinks he can attain righteousness including religious observance, performing "good" works, attending church, being baptized, giving money, praying, being confirmed or keeping any sort of ritual or rite...what Paul is saying is that righteousness comes to those who haven't even kept the law at all (because no one can keep it perfectly). The good news is that since keeping the law is not a requirement for salvation, those who have broken the law can be saved!

Barnhouse writes that righteousness apart from the law is...

Righteousness apart from human character. Righteousness without even a consideration of the nature of the being that is made righteous. Righteousness that comes from God upon an ungodly man. Righteousness that will save a thief on the Cross (Lk 23:42, 42). Righteousness that is prepared for you. Righteousness that you must choose by abandoning any hope of salvation from anything that is in yourself or that could be produced by yourself. God’s own righteousness. And underline this—it is the only righteousness that can produce practical righteousness in you. (Ibid)

THE RIGHTEOUSNESS OF GOD: dikaiosuno theou: (Ro 1:17; 5:19,21; 10:3,4; Ge 15:6; Isa 45:24,25; 46:13; 51:8; 54:17; Isa 61:10; Jer 23:5,6; 33:16; Da 9:24; Acts 15:11; 1Cor 1:30; 2Co 5:21; Gal 5:5; Phil 3:9; He 11:4-40; 2Pe 1:1)

Righteousness of God - This phrase is found in Ro 1:17; 3:5, 21, 22; 10:3; 2Co 5:21; Jas 1:20

Recall how Paul began his argument in Romans 1 writing that in the Gospel, "the righteousness of God is revealed (caused to be fully known, disclosed)" (Ro 1:17). And then Paul does not mention righteousness again until Ro 3:21, the intervening chapters serving to present Paul's "air tight" doctrinal argument of why every person ever born stands in dire need of God's righteousness (cp Ro 3:10)!

Clearly righteousness (and the related words justified, just, justifier) is the key word of this great section of Scripture in Romans 3:21-16...

Ro 3:21 = Righteousness
Ro 3:22 = Righteousness
Ro 3:24 = Justified (declared righteous)
Ro 3:25 = Righteousness
Ro 3:26 = Righteousness, Just, Justifier

Righteousness (1343) (dikaiosune) is rightness of character before God and rightness of actions before men. Both of these qualities are based on truth, which is conformity to the Word and will of God. Righteousness is attitude and action which conforms to a standard and can be either man's imperfect standard (as exemplified by the self-righteous Pharisees) or God's standard of perfect holiness.

Dikaiosune is used 92 times in the NT - Matt. 3:15; 5:6, 10, 20; 6:1, 33; 21:32; Lk. 1:75; Jn. 16:8, 10; Acts 10:35; 13:10; 17:31; 24:25; Ro 1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11, 13, 22; 5:17, 21; 6:13, 16, 18, 19, 20; 8:10; 9:30, 31; 10:3, 4, 5, 10; 14:17; 1Co. 1:30; 2Co. 3:9; 5:21; 6:7, 14; 9:9, 10; 11:15; Ga 2:21; 3:6, 21; 5:5; Ep 4:24; 5:9; 6:14; Php 1:11; 3:6, 9; 1Ti 6:11; 2Ti 2:22; 3:16; 4:8; Titus 3:5; He 1:9; 5:13; 7:2; 11:7, 33; 12:11; Jas 1:20; 2:23; 3:18; 1Pe 2:24; 3:14; 2Pe 1:1; 2:5, 21; 3:13; 1Jn 2:29; 3:7, 10; Re 19:11; 22:11

In its original meaning, righteousness meant a right relationship (attained to by faith as in Ge 15:6) with the covenant God that led to loving others as oneself and doing good in order to lead others into the same right relationship with God. Over time, the Jewish interpretation of righteousness narrowed into acts of doing good without the vital root of a right relationship with God.

William Cunningham described righteousness as follows writing that

Under law God required righteousness from man. Under grace, He gives righteousness to man. The righteousness of God is that righteousness which God’s righteousness requires Him to require.

Charles Hodge says

That righteousness of which God is the author which is of avail before Him, which meets and secures His approval.

Someone else has well said that righteousness is that which the Father required, the Son became, the Holy Spirit convinces of, and faith secures.

Another has said that righteousness is

the sum total of all that God commands, demands, approves, and Himself provides.

A good definition! But it begs the question of how a righteous God can save unrighteous sinners and at the same time remain righteous Himself in so doing? We have no problem understanding that God can judge righteously, because that is what His justice demands. The more difficult truth is how can a righteous God justify sinners and not compromise His own intrinsic righteousness, for as the prophet Nahum stated "Jehovah will by no means leave the guilty unpunished." (Nah 1:3). And yet in order to justify sinners, this is exactly what God must somehow accomplish! So what is the answer? I'm sure you have already reasoned that the only way goal could be accomplished was by the death of God's Son on the Cross. On that most awesome day in all eternity, Christ bore our sins as our Substitute, in order that we the guilty might be acquitted and declared righteous. If you have never genuinely accepted Christ's sacrifice in your place, perhaps as the Spirit enlightens you to the magnitude and mystery of the Cross, today would be the day that you truly receive the Lamb of God as your Redeemer and Lord.

In this verse Paul calls it the righteousness of God which is unique because God is the source. Isaiah records Jehovah's declaration (which will not be completely fulfilled until Messiah's Millennial - 1000 year - reign on earth) - "

Drip down, O heavens, from above, and let the clouds pour down righteousness. Let the earth open up and salvation bear fruit, and righteousness spring up with it. I, the LORD, have created it. (Isa 45:8)

God's righteousness is the only righteousness that fulfills both the penalty and precept of God’s law.

Christ’s death as a substitute pays the penalty exacted on those who failed to keep God’s law, and His perfect obedience to every requirement of God’s law fulfills God’s demand for comprehensive righteousness (2Cor 5:21; 1Pet 2:24-note; cf. Heb 9:28-note).