Commentary · ✓ Approved

Romans 3:1–31: God's Faithfulness, the Verdict on All, and the Righteousness of God Revealed

Certainty Says Implies Uncertain

Introduction: Romans 3 between the indictment and the gospel

Says Romans 3 opens with the question Romans 2 raised: "What, then, is the advantage of being a Jew? Or what is the value of circumcision?" (3:1, BSB). It closes the indictment begun at 1:18 with the verdict that "Jews and Greeks alike are all under sin" (3:9, BSB) and that "no one will be justified in His sight by works of the law" (3:20, BSB). Then it turns: "But now, apart from the law, the righteousness of God has been revealed" (3:21, BSB).

Implies 3:1–20 completes the case of 1:18–3:20. The Jew's advantages are real (3:2; 9:4–5), but they do not exempt him, and Scripture itself places all people under sin (3:9–19). 3:21–26 takes up the thesis of 1:16–17 and states how God justifies sinners: freely, by grace, through the redemption in Christ Jesus, whom God presented as a propitiation (note.exegetical.Rom.1.17.righteousness-of-god). 3:27–31 draws the consequences: boasting is excluded, a person is justified by faith apart from works of the law, the one God justifies Jew and Gentile alike, and the law is upheld.

Structure. 3:1–8: the Jew's advantage and God's faithfulness, with three objections. 3:9–20: all under sin, shown from a chain of Old Testament texts (3:10–18) and sealed by the law's verdict (3:19–20). 3:21–26: the righteousness of God revealed apart from the law, through πίστις Ἰησοῦ Χριστοῦ, with the propitiation at its center. 3:27–31: boasting excluded, justification by faith, and the law upheld.

Form. As in Romans 2, Paul argues by question and answer, and he rejects false inferences with μὴ γένοιτο, "Certainly not!" (3:4, BSB; also 3:6, 31). Background on the oracles of God, the slander of 3:8, the ἱλαστήριον, "works of the law," and collections of texts is in the historical notes cited in each section.

Note ID: note.exegetical.Rom.3.1-Rom.3.31.overview

Romans 3:1–8: The Jew's advantage and God's faithfulness

1 What, then, is the advantage of being a Jew? Or what is the value of circumcision? 2 Much in every way. First of all, they have been entrusted with the very words of God. 3 What if some did not have faith? Will their lack of faith nullify God’s faithfulness? 4 Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.” 5 But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms. 6 Certainly not! In that case, how could God judge the world? 7 However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner? 8 Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved! (BSB)

Says The advantage of the Jew is "Much in every way" (3:2, BSB). First, "they have been entrusted with the very words of God" (3:2, BSB), τὰ λόγια τοῦ θεοῦ (lex.G3051). Uncertain What τὰ λόγια are (note.language.Rom.3.2.logia; note.historical.Rom.3.1-Rom.3.31.oracles-of-god). This commentary leans to God's words to Israel as a whole, the Scriptures, because 3:4 and 3:10–19 go on to cite them as one body, and Acts 7:38 uses λόγια of what Moses received. The main alternative is the promises in particular. Implies Either way, the trust carries accountability: the same Scriptures stop every mouth in 3:19.

Says "Will their lack of faith nullify God’s faithfulness?" (3:3, BSB). ἡ πίστις τοῦ θεοῦ is God's faithfulness, and καταργέω means to render inoperative (note.language.Rom.3.3.apistia-pistis-theou; lex.G2673). Uncertain Whether ἠπίστησαν and ἀπιστία mean "were unfaithful" or "did not believe." This commentary leans to unfaithfulness, because the words are set against God's faithfulness and follow the trust of 3:2. The main alternative is unbelief (BSB "did not have faith"). On either reading, human failure does not cancel God's faithfulness.

Says "Let God be true and every man a liar" (3:4, BSB). πᾶς δὲ ἄνθρωπος ψεύστης is LXX Ps 115:2 (ENG 116:11) with δέ added. The quotation that follows, "So that You may be proved right when You speak and victorious when You judge" (3:4, BSB), is Ps 51:4 (MT 51:6; LXX 50:6), and Paul follows the LXX (note.language.Rom.3.4.ps-51-4-ps-116-11; xref.Rom.3.4.Ps.116.11.heb; xref.Rom.3.4.Ps.51.4.heb). Swete's LXX has the subjunctive νικήσῃς, as do the Byzantine text and TR. SBLGNT prints the future νικήσεις (var.Rom.3.4.nikeseis). Implies In the psalm David confesses his sin so that God is shown to be in the right when he judges. Paul applies this to Israel: God is true even when his people are unfaithful. Uncertain Whether κρίνεσθαί σε is passive, "when you are judged," or middle, "when you go to law." This commentary leans to the passive: Abbott-Smith lists Rom 3:4 under the passive, νικάω fits a law court, and in 3:5–7 people put God on trial. The main alternative is the middle (compare BSB "when You judge").

Says "But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us?" (3:5, BSB). "Certainly not! In that case, how could God judge the world?" (3:6, BSB). Implies In 3:3–7 God's faithfulness (3:3), truth (3:4, 7), and righteousness (3:5) are near-synonyms. θεοῦ δικαιοσύνη in 3:5 is God's own justice and covenant faithfulness. It is presented alongside the gift sense of 3:21–22, not set against it (note.exegetical.Rom.1.17.righteousness-of-god; note.language.Rom.1.17.dikaiosyne-theou; lex.G1343). The answer of 3:6 rests on common ground: God will judge the world (lex.G2919), so he cannot be unjust when he inflicts wrath (lex.G3709).

Says "However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner?" (3:7, BSB). Uncertain Who the "I" is (note.language.Rom.3.7-Rom.3.8.syntax). This commentary leans to a rhetorical first person that voices the objector as any sinner. The main alternative is Paul himself, since 3:8 turns to "we." The Byzantine text and TR read γάρ for δέ, which changes only the connection (var.Rom.3.7.de-gar).

Says "Why not say, as some slanderously claim that we say, “Let us do evil that good may result”?" (3:8, BSB). The sentence is not completed grammatically, and ὅτι introduces direct speech. Implies Paul's gospel of grace was slandered as a license to sin. He answers the same charge in 6:1 and 6:15, and rejects the inference without softening the message (note.historical.Rom.3.1-Rom.3.31.slander-3-8). Uncertain Whether ὧν ("their") refers to the slanderers, the nearest persons (lean), or to everyone who argues "let us do evil" (main alternative). Who the slanderers were is also open: unbelieving Jews, Jewish Christians, or others who misread Paul.

Textual: Romans 3:4 (variant unit: νικήσεις (future indicative) / νικήσῃς (aorist subjunctive)) - In text: καὶ νικήσεις ἐν τῷ κρίνεσθαί σε (kai nikēseis en tō krinesthai se, "and you will prevail when you are judged"): ℵ, A, D, E, 33 (Tisch. 17). = SBLGNT, NA28, WH - Alternative: καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε (kai nikēsēs en tō krinesthai se, "and (that) you may prevail when you are judged"): B, G, K, L, Origen. = Treg, Byz, TR - Evidence (from the variant record):

Editions (checked 2026-10-29): SBLGNT, RP2018, TR (local files); WH/Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector (Tischendorf's notation); full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

SBLGNT, WH, NA28, and Tischendorf 8 (p. 374) read νικήσεις; Treg, RP2018, and TR read νικήσῃς. The siglum Ti in Tischendorf's apparatus for νικήσῃς refers to his earlier edition, not to the text of ed. 8.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 374, leaf n381): νικήσεις: ℵ A D E, 33, five further minuscules and others, and one lectionary. νικήσῃς: B G K L and most others; Origen. Tischendorf adds that the LXX tradition also wavers, but that the Roman edition and ℵ A B with most LXX witnesses read νικήσῃς. Swete's LXX of Ps 50:6 (MT 51:6) prints νικήσῃς (vol. 2, p. 278, read on the scan).

Internal: after ὅπως ἄν the subjunctive is expected, and it is also the LXX form, so νικήσῃς is the easier reading. A future indicative after ὅπως is found in Koine and is the harder reading. - Decision: Print νικήσεις with medium confidence; Tischendorf 8 prints it too. ℵ A D carry it, and conformity to the LXX and to normal grammar explains νικήσῃς. The sense is the same: God is vindicated when he is judged. The quotation itself is treated by the Hebrew Scholar (note.language.Rom.3.4.ps-51-4-ps-116-11). Confidence medium. - Says/Implies: Future or subjunctive, the clause states that God is shown to be in the right when he judges. - Variant record: var.Rom.3.4.nikeseis.

Textual: Romans 3:7 (variant unit: εἰ δέ / εἰ γάρ) - In text: εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ (ei de hē alētheia tou theou, "but if the truth of God"): ℵ, A, vg (harl), cop, John of Damascus. = SBLGNT, NA28, WH - Alternative: εἰ γὰρ ἡ ἀλήθεια τοῦ θεοῦ (ei gar hē alētheia tou theou, "for if the truth of God"): B, D, E, G, K, L, P, vg, syr, Origen (Lat.), Ambrosiaster, Chrysostom, Theodoret. = Treg, Byz, TR - Evidence (from the variant record):

SBLGNT, WH, NA28, and Tischendorf 8 (p. 375) read δέ; Treg, RP2018, and TR read γάρ. The siglum Ti in Tischendorf's apparatus for γάρ refers to his earlier edition, not to the text of ed. 8.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 375, leaf n382): δέ: ℵ A, five further minuscules and others, the Vulgate manuscript harl, cop, and John of Damascus. γάρ: B D E G K L P and most others, vg, both Syriac versions, Origen (Lat.), Ambrosiaster, Chrysostom, Theodoret.

Internal: εἰ δέ repeats the opening of 3:5 and presents 3:7 as a second form of the objection. εἰ γάρ ties 3:7 to 3:6 as its explanation. Either change is easy. - Decision: Print SBLGNT's δέ with low confidence; Tischendorf 8 prints it too. B and the Western witnesses join the Byzantine text for γάρ, against ℵ A, and internal evidence is balanced, so the base text is kept. The sense hardly changes (see note.language.Rom.3.7-Rom.3.8.syntax). Confidence low. - Variant record: var.Rom.3.7.de-gar.

Note ID: note.exegetical.Rom.3.1-Rom.3.8.gods-faithfulness

Romans 3:9–20: All under sin

9 What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. 10 As it is written: “There is no one righteous, not even one. 11 There is no one who understands, no one who seeks God. 12 All have turned away, they have together become worthless; there is no one who does good, not even one.” 13 “Their throats are open graves; their tongues practice deceit.” “The venom of vipers is on their lips.” 14 “Their mouths are full of cursing and bitterness.” 15 “Their feet are swift to shed blood; 16 ruin and misery lie in their wake, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.” 19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20 Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin. (BSB)

Says "What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin" (3:9, BSB). προῃτιασάμεθα (lex.G4256) points back to the charge already made in 1:18–2:29. Uncertain What προεχόμεθα means (note.language.Rom.3.9.proechometha; lex.G4284). This commentary leans to a middle with active sense, "Are we any better?" (BSB). The main alternative is the passive, "Are we surpassed?", and a true middle, "Do we make excuses?", is also proposed. Whether "we" are the Jews with Paul (lean) or Paul and his fellow believers (main alternative) is also open. A few witnesses read προεχώμεθα or a different question, but the printed text is secure (var.Rom.3.9.proechometha). Implies "Under sin" means under sin's power (6:14; 7:14), not only guilty of particular sins.

Says "Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God" (3:19, BSB). ὑπόδικος (lex.G5267) means "answerable" to a judge. Uncertain What ὁ νόμος means in 3:19 (note.language.Rom.3.19-Rom.3.20.hypodikos-erga-nomou). This commentary leans to the Scriptures as a whole, because the texts just quoted come from the Psalms and Isaiah. The main alternative is the Mosaic law in the narrow sense. Implies If Israel's own Scriptures condemn those who have them, no one can claim exemption. Every mouth is stopped.

Says "Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin" (3:20, BSB). The words follow Ps 143:2, כִּי לֹא־יִצְדַּק לְפָנֶיךָ כָל־חָי (ki lo'-yitsdaq lefaneykha khol-khay, "for no one living is righteous before you"); LXX 142:2 has ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. Paul writes πᾶσα σάρξ for πᾶς ζῶν and αὐτοῦ for σου, and he adds ἐξ ἔργων νόμου, as in Gal 2:16 (note.language.Rom.3.20.ps-143-2; xref.Rom.3.20.Ps.143.2.heb). Implies If no one living is righteous before God's judgment, works of the law cannot gain that verdict. Through the law comes ἐπίγνωσις (lex.G1922) of sin, not righteousness, so righteousness must come from God (3:21–22). All people, Jew and Greek, are guilty before God (3:9, 19–20, 23).

Uncertain What "works of the law" (ἔργα νόμου) are. This commentary leans to all that the law requires, boundary markers included: 3:20b ties them to the knowledge of sin, 2:21–23 names moral commandments, and 3:27–4:5 speaks of works in general. The narrower reading names the practices that marked Israel off, such as circumcision, food laws, and the Sabbath, as chiefly in view (note.language.Rom.3.19-Rom.3.20.hypodikos-erga-nomou; note.historical.Rom.3.1-Rom.3.31.works-of-the-law-4qmmt). The debate is reported at 3:27–31. On either reading, works of the law are excluded as the ground of justification.

Textual: Romans 3:9 (variant unit: προεχόμεθα; οὐ πάντως / προεχώμεθα / προκατέχομεν περισσόν) - In text: τί οὖν; προεχόμεθα; οὐ πάντως (ti oun; proechometha; ou pantōs, "What then? Are we better? Not at all"): ℵ, B, K, vg, Ambrosiaster. = SBLGNT, NA28, WH, Treg, Byz, TR - Alternative 1: τί οὖν; προεχώμεθα; οὐ πάντως (ti oun; proechōmetha; ou pantōs, "What then? Should we claim an advantage? Not at all"): A, L. - Alternative 2: τί οὖν προκατέχομεν περισσόν; (ti oun prokatechomen perisson?, "What advantage, then, do we hold?"): D*, G, 104 (Tisch. 31), itᵈ, itᵍ, Origen (Lat.). - Evidence (from the variant record):

All the printed editions read προεχόμεθα; οὐ πάντως. The SBLGNT apparatus has no entry.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 375, leaf n382): προεχόμεθα: ℵ B K P and others, vg and Ambrosiaster (praecellimus eos); A L read the subjunctive προεχώμεθα. D* G, 104, and Chrysostom (some manuscripts) read προκατέχομεν περισσόν, with the Latin d g, Origen (Lat.), and some Ambrosiaster manuscripts (quid ergo tenemus amplius); Theodoret and Severian (catena) have κατέχομεν (in parentheses in Tischendorf). οὐ πάντως is omitted by D* G P, d g, syrˢᶜʰ, syrᵖ (text), aeth (Tischendorf's aethutr), Origen (Lat.), Chrysostom (some manuscripts), Theodoret, and Severian. E combines the two: τί οὖν προκατεχόμεθα.

Internal: προεχόμεθα is rare and ambiguous (see note.language.Rom.3.9.proechometha). The Western text replaces it with a plain verb and object, and drops οὐ πάντως, which then no longer fits. - Decision: Print προεχόμεθα; οὐ πάντως with high confidence. ℵ B and the Byzantine witnesses agree, and the Western form is a clear easing of a difficult word. Its sense ('do we have any advantage?') is close to the usual reading of the printed text. Confidence high. - Says/Implies: The printed question, προεχόμεθα; οὐ πάντως, is secure; its sense is discussed above (note.language.Rom.3.9.proechometha). - Variant record: var.Rom.3.9.proechometha.

Note ID: note.exegetical.Rom.3.9-Rom.3.20.all-under-sin

Romans 3:10–18: The chain of Scripture

Says The chain opens, "There is no one righteous, not even one" (3:10, BSB), and closes, "There is no fear of God before their eyes" (3:18, BSB). Each line has a source (note.language.Rom.3.10-Rom.3.18.catena-sources; note.historical.Rom.3.1-Rom.3.31.testimonia): - 3:10–12: Ps 14:1–3 (= Ps 53:1–3; LXX 13:1–3). ποιῶν χρηστότητα (lex.G5544) agrees with LXX Ps 13:3 against Ps 52:4, which has ἀγαθόν. δίκαιος (3:10) is not in the psalm; compare Eccl 7:20 (xref.Rom.3.10-Rom.3.12.Ps.14.1-Ps.14.3.heb; xref.Rom.3.10-Rom.3.12.Ps.53.1-Ps.53.3.heb; xref.Rom.3.10.Eccl.7.20.heb). - 3:13: LXX Ps 5:10 (ENG 5:9) and Ps 139:4 (ENG 140:3), word for word (xref.Rom.3.13.Ps.5.9.heb; xref.Rom.3.13.Ps.140.3.heb). - 3:14: a shortened form of LXX Ps 9:28 (ENG 10:7) (xref.Rom.3.14.Ps.10.7.heb). - 3:15–17: a shortened form of Isa 59:7–8. In 3:17 ἔγνωσαν agrees with Codex A and a marginal reading, where Swete's text has οἴδασιν. Prov 1:16 has almost the same Hebrew as Isa 59:7, but its Greek appears only in Swete's apparatus (xref.Rom.3.15-Rom.3.17.Isa.59.7-Isa.59.8.heb; xref.Rom.3.15.Prov.1.16.heb). - 3:18: LXX Ps 35:2 (ENG 36:1), with αὐτῶν for αὐτοῦ (xref.Rom.3.18.Ps.36.1.heb).

Says Swete's Ps 13:3, which follows Codex B, carries all of Rom 3:13–18 word for word after the psalm's own words. Codex A omits the addition, and a corrector of Codex Sinaiticus brackets it (note.language.Rom.3.10-Rom.3.18.catena-sources).

Uncertain Whether Paul compiled the chain himself or took over an existing collection of texts (testimonia) cannot be shown. Collections of texts are attested at Qumran (4Q174; 4Q175; note.historical.Rom.3.1-Rom.3.31.testimonia). The lines of Rom 3:13–18 found in some manuscripts of Ps 13:3 match Romans word for word; they may have been copied from Romans or from such a collection, so they do not settle the question.

Implies The chain is arranged with care. It moves from character (3:10–12) to speech (3:13–14), then to deeds (3:15–17), and then to the root, the absence of the fear of God (3:18). οὐκ ἔστιν frames it at the start (3:10) and the end (3:18).

Implies Sin pervades the whole person: the understanding and the seeking of God (3:11), speech (3:13–14), conduct toward others (3:15–17), and the fear of God (3:18). The point is not that every person commits every sin, but that no part of human life is untouched. The team's position agrees with the Westminster Confession 6.2–4 (src.wcf-1646). Human inability is treated at 8:7–8, and original sin at 5:12–21.

Implies Paul applies these portraits to Jews and Greeks alike (3:9, 19). Some were first spoken of Israel itself: Isa 59 is a charge against God's own people. Scripture gives the verdict on all.

Note ID: note.exegetical.Rom.3.10-Rom.3.18.catena

Romans 3:21–26: The righteousness of God revealed

21 But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets. 22 And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, 23 for all have sinned and fall short of the glory of God, 24 and are justified freely by His grace through the redemption that is in Christ Jesus. 25 God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand. 26 He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus. (BSB)

Says "But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets" (3:21, BSB). It comes "through faith in Jesus Christ to all who believe" (3:22, BSB), and "There is no distinction" (3:22, BSB; διαστολή, lex.G1293), "for all have sinned and fall short of the glory of God" (3:23, BSB). They are "justified freely by His grace through the redemption that is in Christ Jesus" (3:24, BSB). δωρεάν (lex.G1432) is adverbial, "freely"; τῇ αὐτοῦ χάριτι is the means; and ἀπολύτρωσις (lex.G629) is redemption (note.language.Rom.3.24.dorean-apolytrosis). The Byzantine text and TR add καὶ ἐπὶ πάντας in 3:22 (var.Rom.3.22.kai-epi-pantas).

Implies "The righteousness of God" carries both of its senses here, and they belong together. In 3:21–22 it is chiefly the righteous standing God gives through faith (compare Phil 3:9). In 3:25–26 it is chiefly God's own justice, his saving and covenant faithfulness, shown at the cross (3:3–5). The two are not set against each other (note.language.Rom.3.22.pistis-iesou-christou; note.exegetical.Rom.1.17.righteousness-of-god). Whose πίστις is meant in 3:22 and 3:26 is discussed below (note.exegetical.Rom.3.22-Rom.3.26.pistis-christou).

Implies Justification is forensic. δικαιόω (lex.G1344) is declarative: God gives a verdict freely, by grace, to the ungodly (3:24; 4:5), and the verdict is set against condemnation (5:9, 16; 8:1, 33–34). The imputation of Christ's righteousness is set out in note.exegetical.Rom.1.17.imputation and is not repeated here.

Uncertain What δικαιούμενοι (3:24) attaches to. This commentary leans to the "all" of 3:23, meaning the all who believe (3:22). The main alternative is a fresh start, possibly a formula Paul adopts in 3:24–26 (src.kasemann-romans; src.stuhlmacher-romans). Paul gives no marker of quotation, and the wording is his on either view. Whether ἀπολύτρωσις keeps the idea of a ransom price is also open. This commentary leans to yes, because of "in His blood" (3:25) and 1 Cor 6:20. The main alternative is deliverance with no price in view.

Says "God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand" (3:25, BSB). "He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus" (3:26, BSB). The meanings of ἱλαστήριον, πάρεσις, and ἔνδειξις are set out in the next section (note.exegetical.Rom.3.25.hilasterion-propitiation).

Implies Christ's death is a penal substitution. God is "just" when he justifies (3:26), because the penalty of the sins he had passed over was borne by Christ in his death, "in His blood" (3:25). The redemption is costly (3:24), and Paul says the same in 4:25, 5:9, and 8:3 (note.language.Rom.3.25-Rom.3.26.paresis-endeixis). The cross does not set justice aside. It satisfies justice, and so God both is just and justifies.

Textual: Romans 3:22 (variant unit: εἰς πάντας / εἰς πάντας καὶ ἐπὶ πάντας / ἐπὶ πάντας) - In text: εἰς πάντας τοὺς πιστεύοντας (eis pantas tous pisteuontas, "to all who believe"): ℵ*, A, B, C, P, 1908* (Tisch. 47*), cop, arm, aeth, Clement, Origen, Cyril, Augustine. = SBLGNT, NA28, WH, Treg - Alternative 1: εἰς πάντας καὶ ἐπὶ πάντας τοὺς πιστεύοντας (eis pantas kai epi pantas tous pisteuontas, "to all and upon all who believe"): ℵᶜ, D, E, F, G, K, L, vg (Clementine), syrᵖ, Chrysostom, Euthalius, Theodoret, Theophylact, Oecumenius, Ambrosiaster. = Byz, TR - Alternative 2: ἐπὶ πάντας τοὺς πιστεύοντας (epi pantas tous pisteuontas, "upon all who believe"): vg (am, demid, harl), John of Damascus. - Evidence (from the variant record):

SBLGNT, WH, Treg and NA28 read εἰς πάντας; RP2018 and TR add καὶ ἐπὶ πάντας. Tischendorf's text prints εἰς πάντας.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 377, leaf n384): εἰς πάντας alone: ℵ* A B C P, 1908*, one further minuscule, cop arm aeth, Clement, Origen, Cyril, Augustine. With καὶ ἐπὶ πάντας: ℵᶜ D E F G K L and nearly all others, the Clementine Vulgate, syrᵖ (syrˢᶜʰ similar), Chrysostom, Euthalius, Theodoret, Theophylact, Oecumenius, Ambrosiaster. ἐπὶ πάντας alone: the Vulgate manuscripts am, demid and harl, John of Damascus.

Internal: Tischendorf prints the shorter text on the evidence; an eye-skip from πάντας to πάντας is unlikely. The longer text can be explained as a combination of the εἰς and ἐπί readings. - Decision: Print εἰς πάντας with high confidence. The earliest witnesses of every text type agree, and the longer reading looks like a conflation. The meaning is not affected: God's righteousness comes through faith to all who believe. Confidence high. - Says/Implies: The longer reading repeats the scope of the gift; either way it reaches all who believe. - Variant record: var.Rom.3.22.kai-epi-pantas.

Textual: Romans 3:25 (variant unit: διὰ πίστεως / διὰ τῆς πίστεως / omit) - In text: ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι (hilastērion dia pisteōs en tō autou haimati, "a propitiation, through faith, in his blood"): ℵ, C*, D*, F, G, 104 (Tisch. 31), Origen, Eusebius, Basil, Cyril, John of Damascus, Theophylact. = SBLGNT, WH, Treg - Alternative 1: ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι (hilastērion dia tēs pisteōs en tō autou haimati, "a propitiation, through (the) faith, in his blood"): B, C³, Dᶜ, E, K, L, P, Basil, Chrysostom, Euthalius, Theodoret, Oecumenius. = NA28, Byz, TR - Alternative 2: ἱλαστήριον ἐν τῷ αὐτοῦ αἵματι (hilastērion en tō autou haimati, "a propitiation in his blood"): A. - Evidence (from the variant record):

SBLGNT, WH, and Treg read διὰ πίστεως; NA28, RP2018, and TR read διὰ τῆς πίστεως. Tischendorf 8 (p. 378) prints διὰ πίστεως.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 378, leaf n385): without the article: ℵ C* D* F G, 104, and two further minuscules, Origen, Eusebius, Basil (De baptismo), Cyril, John of Damascus, Theophylact. With τῆς: B C³ (Tischendorf's numbering of C's correctors) Dᶜ E K L P and most others, Basil, Chrysostom, Euthalius, Theodoret, Oecumenius. A omits διὰ πίστεως. The Latin per fidem cannot show the article.

Internal: the article would point back to the faith of 3:22, a natural clarification; Paul has the anaphoric article in διὰ τῆς πίστεως at 3:30b and 3:31. - Decision: Print διὰ πίστεως with medium confidence. B joins the Byzantine text for the article, but ℵ C* D* F G are against it, and the article is an easy addition. The meaning is the same, and neither reading settles what ἐν τῷ αὐτοῦ αἵματι attaches to (see note.language.Rom.3.25-Rom.3.26.paresis-endeixis). Confidence medium. - Says/Implies: With or without the article, the phrase names faith as the means; it does not decide what ἐν τῷ αὐτοῦ αἵματι attaches to. - Variant record: var.Rom.3.25.dia-tes-pisteos.

Textual: Romans 3:26 (variant unit: ἐκ πίστεως Ἰησοῦ / Ἰησοῦν / Ἰησοῦ Χριστοῦ) - In text: τὸν ἐκ πίστεως Ἰησοῦ (ton ek pisteōs Iēsou, "the one who has faith in Jesus (or: who is of the faith of Jesus)"): ℵ, A, B, C, K, P, syrᵖ, arm, aeth, Chrysostom, Euthalius, Theophylact, Augustine. = SBLGNT, NA28, WH, Treg, Byz, TR - Alternative 1: τὸν ἐκ πίστεως Ἰησοῦν (ton ek pisteōs Iēsoun, "the one of faith, Jesus"): D, E, L, Clement. - Alternative 2: τὸν ἐκ πίστεως Ἰησοῦ Χριστοῦ (ton ek pisteōs Iēsou Christou, "the one who has faith in Jesus Christ (or: who is of the faith of Jesus Christ)"): vg (Clementine), cop, Origen (Lat.), Theodoret, Ambrosiaster. - Evidence (from the variant record):

All the printed editions read Ἰησοῦ. The SBLGNT apparatus has no entry.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 378, leaf n385): Ἰησοῦ: ℵ A B C K P and most others, several Vulgate manuscripts, syrᵖ, arm, aeth, Chrysostom, Euthalius, Theophylact, Augustine, Orosius, Pelagius. Ἰησοῦν: D E L and about forty others, Clement; Tischendorf explains it as ΙΝ written for ΙΥ in the abbreviated sacred name. Ἰησοῦ Χριστοῦ: the Clementine Vulgate and some manuscripts, cop, Origen (Lat.), Theodoret, Ambrosiaster. The Latin d* has Christi Iesu, syrˢᶜʰ 'our Lord Jesus'.

Internal: Ἰησοῦν is a slip in the abbreviation; Χριστοῦ is a familiar expansion. - Decision: Print Ἰησοῦ with high confidence. The genitive is attested across text types and printed by every edition. The phrase itself belongs to the πίστις Χριστοῦ question (see note.language.Rom.3.22.pistis-iesou-christou). Confidence high. - Says/Implies: The printed Ἰησοῦ is secure; the genitive is discussed with πίστις Ἰησοῦ Χριστοῦ. - Variant record: var.Rom.3.26.iesou.

Note ID: note.exegetical.Rom.3.21-Rom.3.26.righteousness-revealed

Romans 3:25–26: Propitiation, forbearance, and demonstration

Says God "presented Him as an atoning sacrifice" (3:25, BSB). The Greek word is ἱλαστήριον (hilastērion; lex.G2435), the neuter of an adjective meaning "propitiatory." Swete's LXX uses it for the gold cover of the ark, כַפֹּרֶת (khapporet, "mercy seat"; Exod 25:17; Lev 16:2, 14), and Heb 9:5 uses it in the same way. 4 Macc 17:22 (non-canonical) also has the word (note.language.Rom.3.25.hilasterion; note.language.Rom.3.25.kapporet; xref.Rom.3.25.Exod.25.17.heb). Uncertain Whether προέθετο means "presented publicly" or "purposed." This commentary leans to "presented publicly," because the passage stresses demonstration. The main alternative is "purposed" (compare 1:13).

Implies ἱλαστήριον means propitiation: God's wrath (1:18; 2:5; 3:5; 5:9) is turned away by Christ's death, and God himself provides the sacrifice. The same death also removes sin, so propitiation includes the removal of sin rather than excluding it. The named alternative is expiation only, the removal of sin with no wrath in view, described here by reference (src.dodd-romans-moffatt; note.historical.Rom.3.1-Rom.3.31.hilasterion-background).

Uncertain Whether 3:25 alludes to the mercy seat. Moo argues for the allusion (src.moo-romans); this commentary holds it probable, not established. Three things favor it: the LXX uses ἱλαστήριον for the mercy seat, Heb 9:5 does the same, and "in His blood" fits the Day of Atonement, when blood was sprinkled on the mercy seat (Lev 16:14–15; xref.Rom.3.25.Lev.16.14-Lev.16.15.heb). The named alternative is a "means of propitiation" in general, because the word has no article, and the mercy-seat reading makes Christ both the place and the victim (src.deissmann-bible-studies). If the allusion is present, it does not displace propitiation.

Implies πάρεσις (lex.G3929) is forbearance, a passing over of former sins, not their forgiveness. Three grounds support this: the phrase ἐν τῇ ἀνοχῇ τοῦ θεοῦ, "in His forbearance" (lex.G463; compare 2:4); the need for a demonstration of justice; and Paul's word for forgiveness, which is ἄφεσις. The named alternative is "remission, forgiveness," the reading of the Vulgate (note.language.Rom.3.25-Rom.3.26.paresis-endeixis). God had not yet punished those sins in full, and the cross shows that he had not overlooked them.

Uncertain Three grammar calls (note.language.Rom.3.25-Rom.3.26.paresis-endeixis): - διὰ τὴν πάρεσιν. This commentary leans to "because of," since διά with the accusative is regularly causal. The main alternative is "through." - εἰς ἔνδειξιν … πρὸς τὴν ἔνδειξιν (lex.G1732). This commentary leans to one demonstration, restated, because of the article in πρὸς τὴν ἔνδειξιν. The alternative is two demonstrations, one past and one present. The Byzantine text and TR lack the article (var.Rom.3.26.ten-endeixin). - ἐν τῷ αὐτοῦ αἵματι. This commentary leans to taking it with προέθετο and ἱλαστήριον, since "His blood" belongs with the sacrifice (5:9) and Paul seldom marks faith's object with ἐν. The main alternative is to take it with διὰ πίστεως, on the ground of word order. The article before πίστεως is uncertain (var.Rom.3.25.dia-tes-pisteos).

Note ID: note.exegetical.Rom.3.25.hilasterion-propitiation

Romans 3:22, 26: πίστις Ἰησοῦ Χριστοῦ

Says God's righteousness comes διὰ πίστεως Ἰησοῦ Χριστοῦ "to all who believe" (3:22, BSB). In 3:26 God justifies τὸν ἐκ πίστεως Ἰησοῦ, which the BSB renders "the one who has faith in Jesus" (3:26, BSB). The name in 3:26 is secure (var.Rom.3.26.iesou; lex.G4102).

Uncertain Whether πίστις Ἰησοῦ Χριστοῦ is an objective genitive, "faith in Jesus Christ," or a subjective genitive, "the faithfulness of Jesus Christ" (note.language.Rom.3.22.pistis-iesou-christou). The two readings are set out on equal terms; this commentary leans, loosely, to the objective reading, and neither is the team's position (compare note.language.Rom.1.17.ek-pisteos-eis-pistin, which left 3:26 to this debate): - Objective. In Gal 2:16 Paul says "we too have believed in Christ Jesus" (literal) between two such phrases. πίστις takes a personal object in the genitive elsewhere (Mark 11:22, ἔχετε πίστιν θεοῦ), and the BSB takes it this way. It is held by src.moo-romans, src.schreiner-romans, and src.cranfield-icc-romans. Its difficulty is that 3:22 then names the believer's faith twice. - Subjective. God's own πίστις in 3:3 and Abraham's πίστις in 4:16 are genitives of the one who is faithful or believes, and this reading avoids the repetition in 3:22. It is held by src.wright-nib-romans. Its difficulty is that Paul never speaks unambiguously of Christ's πίστις elsewhere, while in Gal 2:16 Christ is plainly the one believed in.

Says On either reading, justification comes through the believer's faith in Christ: εἰς πάντας τοὺς πιστεύοντας, "to all who believe" (3:22, BSB), and καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν (Gal 2:16). The question concerns one phrase, not whether faith in Christ is necessary.

Note ID: note.exegetical.Rom.3.22-Rom.3.26.pistis-christou

Romans 3:27–31: Boasting excluded, justification by faith, and the law upheld

27 Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith. 28 For we maintain that a man is justified by faith apart from works of the law. 29 Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, 30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. 31 Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law. (BSB)

Says "Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith" (3:27, BSB). καύχησις (lex.G2746) recalls the boast of 2:17 and 2:23 (note.exegetical.Rom.2.17-Rom.2.24.the-name-blasphemed). Uncertain What νόμος means in νόμου πίστεως (note.language.Rom.3.27.nomos-pisteos). This commentary leans to "principle" (BSB). The main alternative is the Mosaic law viewed in relation to faith (compare 3:31; 9:31–32). Implies Boasting is excluded because justification is a free gift received by faith (3:24, 28; 4:2–5).

Says "For we maintain that a man is justified by faith apart from works of the law" (3:28, BSB). The Byzantine text and TR read οὖν for γάρ (var.Rom.3.28.gar-oun) and put πίστει first (var.Rom.3.28.pistei-order). Neither change alters the statement.

Implies "Faith alone" is a fair summary of 3:28. Justification is "apart from works of the law" (3:28), "freely by His grace" (3:24, BSB), and without boasting (3:27), and 4:4–5 says the same (note.language.Rom.3.28-Rom.3.30.pistei-ek-dia). Faith is the means, and the ground is the redemption in Christ Jesus (3:24–25). How this agrees with judgment according to deeds is set out in note.exegetical.Rom.2.6-Rom.2.16.judgment-according-to-works. James 2:24 is left to James. In his Sendbrief vom Dolmetschen (1530) Luther defended rendering 3:28 with "allein" ("alone"), granting that the word is not in the Latin or Greek text (src.luther-sendbrief-1530).

"Works of the law." E. P. Sanders described the Judaism of the period as "covenantal nomism," in which a person entered the covenant by grace and stayed in it by obedience (src.sanders-ppj). Building on this, Dunn reads "works of the law" chiefly as the practices that marked Israel off, such as circumcision, food laws, and the Sabbath (src.dunn-wbc-romans), and Wright reads them similarly as badges of covenant membership (src.wright-nib-romans). Westerholm defends the older reading that they are the deeds the law requires (src.westerholm-perspectives), and Gathercole argues that the boasting excluded in 3:27 includes confidence in obedience to the law (src.gathercole-where-is-boasting). The 4QMMT parallel is set out in note.historical.Rom.3.1-Rom.3.31.works-of-the-law-4qmmt. Uncertain This commentary leans to all that the law requires, boundary markers included (3:20b; 2:21–23; 4:4–5). The narrower reading takes Israel's distinguishing practices as chiefly in view. On either reading, 3:28 excludes works of the law as the ground of justification.

Says "Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith" (3:29–30, BSB). Implies εἷς ὁ θεός echoes the Shema, Deut 6:4, אֶחָד (ekhad, "one"); the LXX has Κύριος εἷς ἐστιν (note.language.Rom.3.30.shema; xref.Rom.3.30.Deut.6.4.heb). Because God is one, he justifies circumcised and uncircumcised alike by faith (compare 10:12; lex.G4061; lex.G203). The Byzantine text and TR read ἐπείπερ for εἴπερ (var.Rom.3.30.eiper-epeiper) and add δέ in 3:29 (var.Rom.3.29.ouchi-de). Uncertain Whether ἐκ πίστεως and διὰ τῆς πίστεως (3:30) are a stylistic variation (lean: both describe the same justification, and the article is anaphoric) or a deliberate distinction between Jew and Gentile (main alternative).

Says "Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law" (3:31, BSB). Uncertain How faith upholds the law (note.language.Rom.3.31.histanomen). This commentary leans to the law as Scripture bearing witness to justification by faith (3:21), which Romans 4 goes on to show. The main alternative is that faith leads to the fulfillment of the law's requirement (8:4). The two can be held together. The Byzantine text and TR read ἱστῶμεν (var.Rom.3.31.histanomen).

Textual: Romans 3:28 (variant unit: λογιζόμεθα γάρ / λογιζόμεθα οὖν) - In text: λογιζόμεθα γάρ (logizometha gar, "for we maintain"): ℵ, A, D*, E, F, G, 1908 (Tisch. 47), 436 (Tisch. 80), itᵈ, itᵉ, itᶠ, itᵍ, vg, cop, arm, Origen (Lat.), John of Damascus, Ambrosiaster, Augustine. = SBLGNT, NA28, WH, Treg - Alternative: λογιζόμεθα οὖν (logizometha oun, "therefore we maintain"): B, C, Dᶜ, K, L, P, syr, Chrysostom, Theodoret, Euthalius, Theophylact, Oecumenius. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg and NA28 read γάρ; RP2018 and TR read οὖν. Tischendorf's text prints γάρ. The word order of the clause is a separate unit (var.Rom.3.28.pistei-order).

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 379, leaf n386): γάρ: ℵ A D* E F G, 1908, 436 and eight further minuscules, the Latin d e f g and vg, cop, arm (aeth), Origen (Lat.), John of Damascus, Ambrosiaster, Augustine. οὖν: B C Dᶜ K L P and most others, both Syriac versions, Chrysostom, Theodoret, Euthalius, Theophylact, Oecumenius.

Internal: with γάρ, 3:28 gives the ground of 3:27 (boasting is excluded because justification is by faith). With οὖν it draws the conclusion of 3:21–27. οὖν may echo 3:27 Ποῦ οὖν. - Decision: Print γάρ with medium confidence. ℵ A and the Western witnesses, with the Latin and Coptic versions, outweigh B C and the Byzantine text, and γάρ suits the argument. Either way 3:28 states that a person is justified by faith apart from works of the law. Confidence medium. - Says/Implies: With γάρ, 3:28 grounds 3:27; with οὖν, it draws a conclusion. The statement of 3:28 is the same. - Variant record: var.Rom.3.28.gar-oun.

Textual: Romans 3:30 (variant unit: εἴπερ / ἐπείπερ) - In text: εἴπερ εἷς ὁ θεός (eiper heis ho theos, "since indeed God is one"): ℵ*, A, B, C, D (corrector), 1908 (Tisch. 47, text), 436 (Tisch. 80), Clement, Origen, Didymus, Cyril, John of Damascus, Jerome, Pacian. = SBLGNT, NA28, WH, Treg - Alternative: ἐπείπερ εἷς ὁ θεός (epeiper heis ho theos, "since God is one"): ℵᶜ, D*, Dᶜ, E, F, G, K, L, P, itᵈ, itᵉ, itᶠ, vg, Eusebius, Athanasius, Chrysostom, Theodoret, Theophylact, Oecumenius, Origen (Lat.), Ambrosiaster. = Byz, TR - Evidence (from the variant record):

SBLGNT, WH, Treg, NA28, and Tischendorf 8 (p. 379) read εἴπερ; RP2018 and TR read ἐπείπερ. The siglum Ti in Tischendorf's apparatus for ἐπείπερ refers to his earlier edition, not to the text of ed. 8.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 379, leaf n386): εἴπερ: ℵ* A B C, a later corrector of D (Tischendorf's D**b), 1908 (text), 436, and three further minuscules, Clement, Origen, Didymus, Cyril, John of Damascus, Jerome, Pacian. ἐπείπερ: ℵᶜ D (first hand and a corrector) E F G K L P and most others, Eusebius, Athanasius, Chrysostom, Theodoret, Theophylact, Oecumenius; the Latin quoniam quidem (d e f, vg, Origen Lat., Ambrosiaster) agrees in sense.

Internal: ἐπείπερ occurs nowhere else in the NT and states the cause outright; Paul often uses εἴπερ with causal force ("since," 8:9, 17), so the change to ἐπείπερ is an easing. - Decision: Print εἴπερ with medium confidence; Tischendorf 8 prints it too. The leading Alexandrian witnesses agree, and ἐπείπερ makes the causal sense explicit. The sense is the same: God is one, so he justifies Jew and Gentile alike by faith. Confidence medium. - Says/Implies: Both forms give the reason: God is one. - Variant record: var.Rom.3.30.eiper-epeiper.

Note ID: note.exegetical.Rom.3.27-Rom.3.31.boasting-excluded

Minor variants (no change in meaning). Each unit keeps its own variant record, with the full evidence and decision. - Romans 3:2: text πρῶτον μὲν γὰρ (SBLGNT, WH, NA28, RP2018, TR; Tischendorf 8 prints it) / alt. πρῶτον μέν without γάρ (B, D*, E, G, 436 (Tisch. 80), four further minuscules, itᵈ, itᵉ, itᵍ, vg, syrˢᶜʰ, cop, arm, aeth, Chrysostom, John of Damascus, Origen (Lat.), Ambrosiaster; Treg). Byz, TR = text. No change in meaning; no variant record. - Romans 3:12: text ἠχρεώθησαν (SBLGNT) / alt. ἠχρειώθησαν (RP2018, TR). Spelling only; no variant record. - Romans 3:26: text πρὸς τὴν ἔνδειξιν (ℵ, A, B, C, D*, P, …) / alt. πρὸς ἔνδειξιν (Dᶜ, E, K, L, Chrysostom, Theodoret, …). Byz, TR = alternative. Confidence high. var.Rom.3.26.ten-endeixin. - Romans 3:28: text δικαιοῦσθαι πίστει ἄνθρωπον (ℵ*, A, B, C, D, E, …) / alt. 1 πίστει δικαιοῦσθαι ἄνθρωπον (ℵᶜ, K, L, P, syr, arm, …) / alt. 2 δικαιοῦσθαι ἄνθρωπον διὰ πίστεως (F, G, itᶠ, itᵍ, vg, aeth, …). Byz, TR = alternative 1. Confidence high. var.Rom.3.28.pistei-order. - Romans 3:29: text οὐχὶ καὶ ἐθνῶν; (ℵ, A, B, C, D, E, …) / alt. οὐχὶ δὲ καὶ ἐθνῶν; (L, P, syrᵖ, Cyril (De adoratione), Chrysostom (once, in parentheses in Tischendorf), Theodoret, …). Byz, TR = alternative. Confidence high. var.Rom.3.29.ouchi-de. - Romans 3:31: text ἀλλὰ νόμον ἱστάνομεν (ℵ*, A, B, C, D (corrector), F, …) / alt. ἀλλὰ νόμον ἱστῶμεν (ℵᶜ, Dᶜ, E, K, L, P, …). Byz, TR = alternative. Confidence high. var.Rom.3.31.histanomen.

Summary

This summary repeats the conclusions above. It adds no new argument.

Says The Jews were entrusted with the words of God, and human unfaithfulness does not nullify God's faithfulness (3:1–4). Jews and Greeks alike are all under sin, as Scripture testifies (3:9–18), so that every mouth is stopped and no one is justified by works of the law (3:19–20). Now, apart from the law, the righteousness of God has been revealed through πίστις Ἰησοῦ Χριστοῦ to all who believe; all have sinned and are justified freely by God's grace through the redemption in Christ Jesus, whom God presented as ἱλαστήριον in his blood, to show his righteousness, so as to be just and the justifier of τὸν ἐκ πίστεως Ἰησοῦ (3:21–26). A person is justified by faith apart from works of the law (3:28), and the one God justifies Jew and Gentile alike (3:29–30). Faith upholds the law (3:31).
Implies The righteousness of God is both God's own justice and covenant faithfulness (3:5, 25–26) and the righteous standing he gives through faith (3:21–22), and the two belong together. Sin pervades the whole person, and all are guilty before God. Justification is a forensic verdict. Christ's death is a penal substitution and a propitiation that turns away God's wrath. πάρεσις is God's forbearance toward former sins. "Faith alone" is a fair summary of 3:28.
Uncertain The meaning of τὰ λόγια (lean: the Scriptures as a whole); ἠπίστησαν (lean: unfaithful); κρίνεσθαι in 3:4 (lean: passive); the "I" of 3:7 (lean: rhetorical) and ὧν in 3:8 (lean: the slanderers); προεχόμεθα (lean: "Are we any better?" (BSB)); ὁ νόμος in 3:19 (lean: Scripture); "works of the law" (lean: all the law requires, boundary markers included); the origin of the catena (no lean); what δικαιούμενοι attaches to (lean: 3:23) and whether ἀπολύτρωσις implies a price (lean: yes); προέθετο (lean: "presented publicly"); the mercy-seat allusion (lean: probable, not established); διὰ τὴν πάρεσιν (lean: "because of"), the one or two demonstrations (lean: one), and ἐν τῷ αὐτοῦ αἵματι (lean: with ἱλαστήριον); πίστις Ἰησοῦ Χριστοῦ (both readings on equal terms; loose lean: objective); νόμος πίστεως (lean: principle); ἐκ/διὰ πίστεως in 3:30 (lean: stylistic); and how faith upholds the law (lean: as Scripture's witness).

Sources Bible Scholarship & Tool CC BY 4.0 SBLGNT CC BY 4.0 BSB public domain LXX (Swete) CC BY-SA 4.0 Abbott-Smith public domain OSHB CC BY 4.0 WCF public domain 🔒︎ Käsemann, Romans Copyrighted 🔒︎ Stuhlmacher, Romans Copyrighted 🔒︎ Dodd, Romans (MNTC) Copyrighted 🔒︎ Moo, Romans (NICNT) Copyrighted Deissmann, Bible Studies public domain 🔒︎ Schreiner, Romans (BECNT) Copyrighted 🔒︎ Cranfield, Romans (ICC) Copyrighted 🔒︎ Wright, NIB Romans Copyrighted Luther, Sendbrief vom Dolmetschen (WA 30/II) public domain 🔒︎ Sanders, PPJ Copyrighted 🔒︎ Dunn, Romans (WBC) Copyrighted 🔒︎ Westerholm, Perspectives Copyrighted 🔒︎ Gathercole, Where Is Boasting? Copyrighted RP2018 Unlicense TR (Scrivener 1894) public domain Tischendorf⁸ public domain 🔒︎ NA28 Copyrighted

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