Roma 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Roma 3:31

3:31 Do we then nullify ¹  the law through faith? Absolutely not! Instead ²  we uphold the law.

Roma 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ³  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ⁴  if the law had not said, “Do not covet.” ⁵ 

Roma 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Roma 9:14

9:14 What shall we say then? Is there injustice with God? Absolutely not!

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ⁶  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁷  jealous.

[3:31]  ¹ tn Grk “render inoperative.”

[3:31]  ² tn Grk “but” (Greek ἀλλά, alla).

[7:7]  ³ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ⁴ tn Grk “I would not have known covetousness.”

[7:7]  ⁵ sn A quotation from Exod 20:17 and Deut 5:21.

[11:11]  ⁶ tn Grk “that they might fall.”

[11:11]  ⁷ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.