Roma 4:3-13

4:3 For what does the scripture say? “Abraham believed God, and it was credited ¹  to him as righteousness.” ²  4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ³  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴  his faith is credited as righteousness.

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

4:7 “Blessed ⁵  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ⁶  against whom the Lord will never count ⁷  sin.” ⁸ 

4:9 Is this blessedness ⁹  then for ¹⁰  the circumcision ¹¹  or also for ¹²  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹³  4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹⁴  so that he would become ¹⁵  the father of all those who believe but have never been circumcised, ¹⁶  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ¹⁷  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ¹⁸ 

4:13 For the promise ¹⁹  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 4:20-22

4:20 He ²⁰  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was ²¹  fully convinced that what God ²²  promised he was also able to do. 4:22 So indeed it was credited to Abraham ²³  as righteousness.

Roma 5:1-11

The Expectation of Justification

5:1 ²⁴ Therefore, since we have been declared righteous by faith, we have ²⁵  peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ²⁶  in the hope of God’s glory. 5:3 Not ²⁷  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ²⁸  has been poured out ²⁹  in our hearts through the Holy Spirit who was given to us.

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ³⁰  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ³¹  by his blood, ³²  we will be saved through him from God’s wrath. ³³  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not ³⁴  only this, but we also rejoice ³⁵  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁶ 

[4:3]  ¹ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ² sn A quotation from Gen 15:6.

[4:4]  ³ tn Grk “not according to grace but according to obligation.”

[4:5]  ⁴ tn Or “who justifies the ungodly.”

[4:7]  ⁵ tn Or “Happy.”

[4:8]  ⁶ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ⁷ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ⁸ sn A quotation from Ps 32:1-2.

[4:9]  ⁹ tn Or “happiness.”

[4:9]  ¹⁰ tn Grk “upon.”

[4:9]  ¹¹ sn See the note on “circumcision” in 2:25.

[4:9]  ¹² tn Grk “upon.”

[4:9]  ¹³ sn A quotation from Gen 15:6.

[4:11]  ¹⁴ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹⁵ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹⁶ tn Grk “through uncircumcision.”

[4:12]  ¹⁷ tn Grk “the father of circumcision.”

[4:12]  ¹⁸ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13]  ¹⁹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:20]  ²⁰ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[4:21]  ²¹ tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:21]  ²² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:22]  ²³ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[5:1]  ²⁴ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²⁵ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:2]  ²⁶ tn Or “exult, boast.”

[5:3]  ²⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ²⁸ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ²⁹ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:7]  ³⁰ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:9]  ³¹ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ³² tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³³ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:11]  ³⁴ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ³⁵ tn Or “exult, boast.”

[8:1]  ³⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.