Roma 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ¹ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ²  for all who believe. For there is no distinction,

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ³  has discovered regarding this matter? ⁴ 

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 7:16-17

7:16 But if I do what I don’t want, I agree that the law is good. ⁵  7:17 But now it is no longer me doing it, but sin that lives in me.

Roma 12:14

12:14 Bless those who persecute you, bless and do not curse.

Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ⁶  are God’s servants devoted to governing. ⁷ 

[2:13]  ¹ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[3:22]  ² tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[4:1]  ³ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁴ tn Grk “has found?”

[7:16]  ⁵ tn Grk “I agree with the law that it is good.”

[13:6]  ⁶ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ⁷ tn Grk “devoted to this very thing.”