Roma 3:10-24

3:10 just as it is written:

“There is no one righteous, not even one,

3:11 there is no one who understands,

there is no one who seeks God.

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ¹ 

3:13 “Their throats are open graves, ² 

they deceive with their tongues,

the poison of asps is under their lips.” ³ 

3:14 “Their mouths are ⁴  full of cursing and bitterness.” ⁵ 

3:15 “Their feet are swift to shed blood,

3:16 ruin and misery are in their paths,

3:17 and the way of peace they have not known.” ⁶ 

3:18 “There is no fear of God before their eyes.” ⁷ 

3:19 Now we know that whatever the law says, it says to those who are under ⁸  the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him ⁹  by the works of the law, ¹⁰  for through the law comes ¹¹  the knowledge of sin. 3:21 But now ¹²  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹³  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁴  for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified ¹⁵  freely by his grace through the redemption that is in Christ Jesus.

[3:12]  ¹ sn Verses 10-12 are a quotation from Ps 14:1-3.

[3:13]  ² tn Grk “their throat is an opened grave.”

[3:13]  ³ sn A quotation from Pss 5:9; 140:3.

[3:14]  ⁴ tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:14]  ⁵ sn A quotation from Ps 10:7.

[3:17]  ⁶ sn Rom 3:15-17 is a quotation from Isa 59:7-8.

[3:18]  ⁷ sn A quotation from Ps 36:1.

[3:19]  ⁸ tn Grk “in,” “in connection with.”

[3:20]  ⁹ sn An allusion to Ps 143:2.

[3:20]  ¹⁰ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹¹ tn Grk “is.”

[3:21]  ¹² tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ¹³ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ¹⁴ 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.

[3:24]  ¹⁵ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.