신학적 리터러시로 읽는 로마서 3:21–26: 출 19:4–6 · 행전 26:18 · 엡 2:19–22의 정경 · 서사적 프레임 = Reading Romans 3:21–26 with Theological Literacy: A Canonical–Narrative Frame from Exod 19:4–6, Acts 26:18, and Eph 2:19–22

다국어 초록 (Multilingual Abstract)

This article offers a canonical–narrative reading of Romans 3:21–26 that resists treating δικαιοσύνη θεοῦ as an isolated doctrinal fragment and instead situates it within a redemptive sequence of Exodus–union–dwelling. Redemption (Rom 3:24) evokes the “deliverance–covenant” pattern of Exodus 19:4–6, while ἱλαστήριον (3:25) activates the mercy-seat/temple motif. The twofold ἔνδειξις clauses (3:25–26) publicly and forensically display God’s righteousness, thereby legitimating the imputation of righteousness. On this judicial basis, the “forgiveness–transfer of dominion” schema of Acts 26:18 unfolds as σὺν-union and finally issues in the σὺνseries and the construction of the κατοικητήριον in Ephesians 2:19–22 as the public marker of God’s dwelling. Romans 3:21–26 thus coheres as a triadic structure of imputation (ground) → transfer/union (application) → dwelling/temple (result).


Methodologically, the study (1) treats the double ἔνδειξις clauses as a contextual hinge within Romans 3:21–26—binding together the source-genitive gift of vv. 21–22 and the subjective-genitive demonstration of vv. 25–26—while at the same time functioning as a canonical hinge that links Exod 19:4–6, Acts 26:18, and Eph 2:19–22, and (2) reads δικαιοσύνη θεοῦ in terms of contextual complementarity: in 3:21–22 as a source genitive (righteousness granted to believers) and in 3:25–26 as a subjective genitive (God’s public demonstration of his own righteousness). Likewise, πίστις Ἰησοῦ / ἐκ πίστεως Ἰησοῦ are interpreted by role complementarity, with Christ’s own faithfulness providing the forensic ground and faith in Christ functioning as the means of incorporation.


On this basis, the article argues that imputation (ground), union/transfer (application), and dwelling/temple formation (result) form an integrated canonical .)covenantal order–righteousness) are not abolished but carried forward and transposed into the New Testament as the Spirit’s temple-building work, becoming visible as the “righteous requirement of the law” fulfilled in believers (Rom 8:4; Eph 2:22( טפשמ–הקדצ ,grid that both preserves the New Perspective’s emphasis on covenantal faithfulness and maintains the full forensic force of Rom 3:25–26.