Romans 3:1–20

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages.1 First of all,2 the Jews3 were entrusted with the oracles of God.4 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being5 shown up as a liar,6 just as it is written: “so that you will be justified7 in your words and will prevail when you are judged.”8

3:5 But if our unrighteousness demonstrates9 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he?10 (I am speaking in human terms.)11 3:6 Absolutely not! For otherwise how could God judge the world? 3:7 For if by my lie the truth of God enhances12 his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”?—as some who slander us allege that we say.13 (Their14 condemnation is deserved!)

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 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.”15

3:13 “Their throats are open graves,16

they deceive with their tongues,

the poison of asps is under their lips.”17

3:14 “Their mouths are18 full of cursing and bitterness.”19

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.”20

3:18 “There is no fear of God before their eyes.”21

3:19 Now we know that whatever the law says, it says to those who are under22 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 him23 by the works of the law,24 for through the law comes25 the knowledge of sin.

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1	tn Grk “much in every way.”
2	tc ‡ Most witnesses (א A D2 33 𝔐) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA 27 has the γάρ in brackets, indicating doubt as to its authenticity. tn Grk “first indeed that.”
3	tn Grk “they were.”
4	tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
5	tn Grk “every man”; but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.
6	tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
7	tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
8	tn Or “prevail when you judge.” A quotation from Ps 51:4.
9	tn Or “shows clearly.”
10	tn Grk “That God is not unjust to inflict wrath, is he?”
11	sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
12	tn Grk “abounded unto.”
13	tn Grk “(as we are slandered and some affirm that we say …).”
14	tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
15	sn Verses 10–12 are a quotation from Ps 14:1–3.
16	tn Grk “their throat is an opened grave.”
17	sn A quotation from Pss 5:9; 140:3.
18	tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
19	sn A quotation from Ps 10:7.
20	sn Rom 3:15–17 is a quotation from Isa 59:7–8.
21	sn A quotation from Ps 36:1.
22	tn Grk “in,” “in connection with.”
23	sn An allusion to Ps 143:2.
24	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.
25	tn Grk “is.”

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