HarperCollins Study Bible
Page 503
Righteousness through Faith
21But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, 22the righteousness of God through faith in Jesus Christd for all who believe. For there is no distinction, 23since all have sinned and fall short of the glory of God; 24they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, 25whom God put forward as a sacrifice of atonemente by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; 26it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.f
27Then what becomes of boasting? It is excluded. By what law? By that of works? No, but by the law of faith. 28For we hold that a person is justified by faith apart from works prescribed by the law. 29Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith. 31Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
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a Gk they
b Gk when you are being judged
c Or at any disadvantage?
d Or through the faith of Jesus Christ
e Or a place of atonement
f Or who has the faith of Jesus
3.1–8 Returning to the diatribe style, Paul responds to objections from the Jew portrayed in vv. 17–24.
3.2 The oracles of God, i.e., scripture. See 2.17–18.
3.4 Everyone is a liar. See Ps 116.11. The quotation is from Ps 51.4.
3.8 Some people. It is not known who is accusing Paul.
3.9–20 Paul concludes the indictment, supporting his claim by citing a chain of OT passages probably collected previously.
3.9 Are we any better off? The question paraphrases v. 1, though there is a tension between the answers provided. With the alternate translation (see text note c), Paul denies that the Jew is either better or worse off than the Gentile (see vv. 22–23). Under the power of sin (lit. “under sin”) introduces a view of sin developed in chs. 6–7.
3.10 A paraphrase of Eccl 7.20.
3.11–12 See Ps 14.2–3.
3.13 See Pss 5.9; 140.3.
3.14 See Ps 10.7.
3.15–17 See Isa 59.7–8.
3.18 See Ps 36.1.
3.19 Under the law. See 2.12. So that expresses result, not intent. Every mouth may be silenced includes the Jew in the same situation as the Gentile (vv. 22–23; 10.12).
3.20 No human…his sight. See Ps 143.2, here paraphrased (see also Gal 2.16). Justified, here vindicated or acquitted, as in a trial. The tension between this verse and 2.13 is more apparent than real, because the fact of universal sin means that no one has the righteousness required by the law. Knowledge of sin is explained in 7.7–12; law not only specifies what sin is but makes one aware of failure to achieve what is required.
3.21–31 Having indicted all humanity (1.18–3.20), Paul now states the solution: in Christ, God’s righteousness itself rectifies the relationship between God and humans.
3.21–26 This passage is theologically dense and syntactically awkward (smoothed in translation), either because Paul cites and modifies a piece of Christian tradition (variously identified), or because he probably inserts a parenthesis, For there is no distinction…a gift (vv. 22–24), designed to recall 1.18–3.20. Apart from the parenthesis, God’s righteousness has been disclosed (v. 21) in three ways: (a) through the faithfulness of Jesus Christ (see text note d; v. 22); (b) through the redemption (v. 24); (c) through (“by”) the faithfulness (of Jesus) evidenced in his blood (i.e., his violent death, v. 25). The dual purpose of this disclosure is stated in v. 25 (show) and v. 26 (prove, lit., “for the demonstration of”).
3.21 Apart from law means not according to the reward-and-punishment logic of law. Attested (lit. “witnessed”) by the law and the prophets. See, e.g., 1.2, 17. The law and the prophets, OT scripture as a whole.
3.22 Through faith in Jesus Christ. The alternate translation (text note d on p. 1914) is closer to the Greek, though “faithfulness” is preferable (see note on 1.17; see also note on 3.26).
3.23 In Jewish tradition the glory of God was taken from Adam after his sin; Paul implies that future salvation will restore it (see 5.2; 8.18).
3.24 Redemption, not a common word in Paul’s writings, means the freeing of someone or something from being held hostage; see also Gal 3.13; 4.5.
3.25 Sacrifice of atonement, Greek hilasterion, rendered “the mercy seat” in Lev 16.13–15 (Septuagint), hence place of atonement in text note a. Cf. Heb 9.5.
3.26 The one who has faith in Jesus, or “the one who lives by the faithfulness of Jesus” see note on 3.22.
3.27–31 Paul returns to the diatribe style (see 2.1–5).
3.27 Boasting, either pride in achieving what the law requires (see 4.1–2) or pride in the possession of the law as a sign of God’s favor (2.17, 23). The law of faith, the principle or rationale of faith.
3.30 God is one, an allusion to Deut 6.4. Given God’s impartiality (2.11), the same human plight calls for the same solution.
3.31 That justification by faith actually upholds the law (i.e., scripture) is argued in ch. 4.
Romans 4
The Example of Abraham
1What then are we to say was gained bya Abraham, our ancestor according to the flesh? 2For if Abraham was justified by works, he has something to boast about, but not before God. 3For what does the scripture say? “Abraham believed God, and it was reckoned to him as righteousness.” 4Now to one who works, wages are not reckoned as a gift but as something due. 5But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness. 6So also David speaks of the blessedness of those to whom God reckons righteousness apart from works:
7“Blessed are those whose iniquities are forgiven,
and whose sins are covered;
8blessed is the one against whom the Lord will not reckon sin.”
9Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, “Faith was reckoned to Abraham as righteousness.” 10How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the ancestor of all who believe without being circumcised and who thus have righteousness reckoned to them, 12and likewise the ancestor of the circumcised who are not only circumcised but who also follow the example of the faith that our ancestor Abraham had before he was circumcised.
God’s Promise Realized through Faith
13For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. 14If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15For the law brings wrath; but where there is no law, neither is there violation.
16For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, 17as it is written, “I have made you the father of many nations”)—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” 19He did not weaken in faith when he considered his own body, which was alreadyb as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20No distrust made him waver concerning the promise of God, but he grew strong in his fai
th as he gave glory to God, 21being fully convinced that God was able to do what he had promised. 22Therefore his faithc “was reckoned to him as righteousness.” 23Now the words, “it was reckoned to him,” were written not for his sake alone, 24but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, 25who was handed over to death for our trespasses and was raised for our justification.
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a Other ancient authorities read say about
b Other ancient authorities lack already
c Gk Therefore it
4.1–25 The Abraham story (Gen 12–17) provides evidence that faith justifies, i.e., makes the relation to God right. In vv. 1–12 Abraham exemplifies the thesis stated in 3.28; in vv. 13–25 Paul applies this thesis to all who believe the gospel.
4.1 Our ancestor (lit. “father”) according to the flesh acknowledges Abraham as the biological starting point of the Jewish people.
4.2 Abraham cannot boast before God (in accord with 2.29) because he did not earn his relation to God, which was the result of God’s choice.
4.3 Gen 15.6 (used also in Gal 3.6; Jas 2.23 draws a different conclusion from the quotation). Believed. See note on 4.5.
4.4 Reckoned, a commercial term suggesting payment, here contrasted with justification as a gift (see 3.24).
4.5 Trusts renders the same Greek word translated believed in v. 3. Him who justifies (i.e., “rectifies”) the ungodly expresses Paul’s radical understanding of God; the ungodly includes everyone (3.19–20, 23).
4.6–8 Like Jewish interpreters who interpreted one passage by citing another using the same key word, here Paul supports his view of Genesis by quoting Ps 32.1–2, which also uses the word reckon.
4.9–12 Paul assumes that what is true of the ancestor is true of the descendants, here all who believe without being circumcised (v. 11).
4.9 See Gen 15.6.
4.10 Before. Abraham’s circumcision is not mentioned until Gen 17.10–27, well after Gen 15.6.
4.13 The idea that Abraham would inherit the world reflects Jewish interpretation of Gen 12.6–7. Sir 44.19–21 says he inherited the earth because he kept the law.
4.15 Wrath. See note on 1.18. For a different consequence of law, see 3.20.
4.17 I…nations. See Gen 17.5. Who gives life to the dead alludes to Jesus’ resurrection (4.24) and to the birth of Isaac (4.19). Calls into existence…do not exist. The belief that God created out of nothing (creatio ex nihilo) was common in Hellenistic Judaism. See 2 Macc 7.28.
4.18 See Gen 15.5.
4.20 In giving glory to God, Abraham did the opposite of humanity’s root sin (1.21). 1 Macc 2.61 also associates strength with trust.
4.22 Another quotation of Gen 15.6 (see vv. 3, 9).
4.25 Perhaps a known formulation in which who replaces an original “he.”
Romans 5
Results of Justification
1Therefore, since we are justified by faith, wea have peace with God through our Lord Jesus Christ, 2through whom we have obtained accessb to this grace in which we stand; and wec boast in our hope of sharing the glory of God. 3And not only that, but wed also boast in our sufferings, knowing that suffering produces endurance, 4and endurance produces character, and character produces hope, 5and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.
6For while we were still weak, at the right time Christ died for the ungodly. 7Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. 8But God proves his love for us in that while we still were sinners Christ died for us. 9Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God.e 10For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. 11But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Adam and Christ
12Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned—13sin was indeed in the world before the law, but sin is not reckoned when there is no law. 14Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.
15But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. 16And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.
18Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. 19For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, 21so that, just as sin exercised dominion in death, so grace might also exercise dominion through justificationf leading to eternal life through Jesus Christ our Lord.
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a Other ancient authorities read let us
b Other ancient authorities add by faith
c Or let us
d Gk the wrath
e Gk the wrath
f Or righteousness
5.1–11 A transitional passage linking 1.18–4.25 to the themes in chs. 6, 8.
5.2 Boasting, criticized in 2.17 and excluded by 3.27, is acceptable here because of what God has done; see also v. 11. Hope signals the futurity of salvation (see also v. 10), developed in 8.18–25. The glory of God is what humanity now lacks; see 3.23.
5.3 In our sufferings might mean in the midst of or because of present sufferings or allude to the sufferings expected at the end of history; see also 8.35; 12.12; 2 Cor 11.21–30.
5.5 Does not disappoint, lit. “does not make ashamed,” i.e., at the final judgment. The Holy Spirit (see 1.4) is a major theme in ch. 8.
5.6 The ungodly. See note on 4.5.
5.7 A good person, or “a good thing.”
5.8 Whereas key passages like 1.3–4 and 3.21–26 are complex because Paul may have used (and modified) traditions or traditional expressions, here he states his gospel in a simple sentence. For us, for our sakes or for our benefit, not in our place; similarly 5.6.
5.9 By his blood views Christ’s death as a sacrifice (see 3.25). The wrath of God (lit. the wrath; see text note f). See notes on 1.18; 2.5.
5.10 Reconciled, virtually synonymous with “justified” see also 2 Cor 5.18–19.
5.11 Boast in God, boast because of God; see note on 5.2.
5.12–21 A discussion of Adam and Christ as individuals whose acts had opposite consequences for humanity (see v. 18), and who therefore stand at the heads of the old and new creations. Thus the passage prepares for the discussions in chs. 6–8, which emphasize participation in Christ. Paul’s interpretation of Gen 3 is similar to those in Wis 2.24; 2 Esd 3.21, 26; 2 Apocalypse of Baruch 54.15. Paul writes of Adam and Christ somewhat differently in 1 Cor 15.20–24, 42–49.
5.12 One man. Paul ignores Eve and infers from Gen 3.3, 19 that Adam’s sin brought death, which spread, i.e., became an unavoidable condition; see also 1 Cor 15.21–26. The Greek word here translated because was translated by the Vulgate as “in whom,” implying “in Adam” that translation became influential for the doctrine of original sin.
5.13 See 4.15.
5.15–17 Not like. The rest of the passage explains the difference Paul has in view (see esp. v. 16).
5.17 Death is a hostile tyrant because, due to Adam’s acts, everyone must die; cf. 6.9; 1 Cor 15.54–55.
5.18 One man’s (Christ’s) act of righteousness is the same as one man’s obedience (v. 19) and probably alludes to “the faithfulness of Jesus” in (see notes on) 3.22; 3.26.
5.20 Law came in. It entered the world at Sinai (v. 13). Trespass multiplied because the law specifies transgressions; see 3.20; 4.15. In 7.7–25, Paul argues that law cannot control sin or overcome it.
5.21 Like death (see v. 14), sin exercised dominion; death, sin, and grace are domains of power. For Paul, sin is not simply something a person does; rather, sin does something to the person: makes one subject to death (6.23).
Romans 6
Dying and Rising with Christ
1What then are we to say? Should we continue in sin in order that grace may abound? 2By no means! How can we who died to sin go on living in it? 3Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.
5For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7For whoever has died is freed from sin. 8But if we have died with Christ, we believe that we will also live with him. 9We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10The death he died, he died to sin, once for all; but the life he lives, he lives to God. 11So you also must consider yourselves dead to sin and alive to God in Christ Jesus.