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Romans 3-4
New American Bible (Revised Edition)

Chapter 3

Answers to Objections. 1 [a]What advantage is there then in being a Jew? Or what is the value of circumcision? 2 Much, in every respect. [For] in the first place, they were entrusted with the utterances of God.(A) 3 What if some were unfaithful? Will their infidelity nullify the fidelity of God?(B) 4 Of course not! God must be true, though every human being is a liar,[b] as it is written:

“That you may be justified in your words,
    and conquer when you are judged.”(C)

5 But if our wickedness provides proof of God’s righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?(D) 6 Of course not! For how else is God to judge the world? 7 But if God’s truth redounds to his glory through my falsehood, why am I still being condemned as a sinner? 8 And why not say—as we are accused and as some claim we say—that we should do evil that good may come of it? Their penalty is what they deserve.(E)

Universal Bondage to Sin.[c] 9 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,(F) 10 as it is written:(G)

“There is no one just, not one,
11     there is no one who understands,
        there is no one who seeks God.
12 All have gone astray; all alike are worthless;
    there is not one who does good,
        [there is not] even one.
13 Their throats are open graves;
    they deceive with their tongues;
the venom of asps is on their lips;(H)
14     their mouths are full of bitter cursing.(I)
15 Their feet are quick to shed blood;(J)
16     ruin and misery are in their ways,
17 and the way of peace they know not.
18     There is no fear of God before their eyes.”(K)

19 Now we know that what the law[d] says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,(L) 20 since no human being will be justified in his sight[e] by observing the law; for through the law comes consciousness of sin.(M)

III. Justification Through Faith in Christ

Justification Apart from the Law.[f] 21 But now[g] the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,(N) 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;(O) 23 all have sinned and are deprived of the glory of God.(P) 24 They are justified freely by his grace through the redemption in Christ Jesus,(Q) 25 whom God set forth as an expiation,[h] through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,(R) 26 through the forbearance of God—to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.

27 (S)What occasion is there then for boasting?[i] It is ruled out. On what principle, that of works? No, rather on the principle of faith.[j] 28 For we consider that a person is justified by faith apart from works of the law.(T) 29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,(U) 30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.(V) 31 Are we then annulling the law by this faith? Of course not!(W) On the contrary, we are supporting the law.[k]

Chapter 4[l]

Abraham Justified by Faith. 1 What then can we say that Abraham found, our ancestor according to the flesh?(X) 2 [m]Indeed, if Abraham was justified on the basis of his works, he has reason to boast; but this was not so in the sight of God. 3 (Y)For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”[n] 4 A worker’s wage is credited not as a gift, but as something due.(Z) 5 But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness. 6 So also David declares the blessedness of the person to whom God credits righteousness apart from works:

7 “Blessed are they whose iniquities are forgiven(AA)
    and whose sins are covered.
8 Blessed is the man whose sin the Lord does not record.”

9 Does this blessedness[o] apply only to the circumcised, or to the uncircumcised as well? Now we assert that “faith was credited to Abraham as righteousness.”(AB) 10 Under what circumstances was it credited? Was he circumcised or not? He was not circumcised, but uncircumcised. 11 And he received the sign of circumcision as a seal on the righteousness received through faith while he was uncircumcised. Thus he was to be the father of all the uncircumcised who believe, so that to them [also] righteousness might be credited,(AC) 12 as well as the father of the circumcised who not only are circumcised but also follow the path of faith that our father Abraham walked while still uncircumcised.

Inheritance Through Faith. 13 It was not through the law that the promise was made to Abraham and his descendants that he would inherit the world, but through the righteousness that comes from faith.(AD) 14 For if those who adhere to the law are the heirs, faith is null and the promise is void.(AE) 15 For the law produces wrath;(AF) but where there is no law, neither is there violation.[p] 16 For this reason, it depends on faith, so that it may be a gift, and the promise may be guaranteed to all his descendants, not to those who only adhere to the law but to those who follow the faith of Abraham, who is the father of all of us,(AG) 17 as it is written, “I have made you father of many nations.” He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist.(AH) 18 He believed, hoping against hope,(AI) that he would become “the father of many nations,” according to what was said, “Thus shall your descendants be.” 19 (AJ)He did not weaken in faith when he considered his own body as [already] dead (for he was almost a hundred years old) and the dead womb of Sarah. 20 He did not doubt God’s promise in unbelief;[q] rather, he was empowered by faith and gave glory to God 21 and was fully convinced that what he had promised he was also able to do.(AK) 22 That is why “it was credited to him as righteousness.”(AL) 23 But it was not for him alone that it was written that “it was credited to him”; 24 it was also for us, to whom it will be credited, who believe in the one who raised Jesus our Lord from the dead,(AM) 25 who was handed over for our transgressions and was raised for our justification.(AN)

Notas al pie

  1. 3:1–4 In keeping with the popular style of diatribe, Paul responds to the objection that his teaching on the sinfulness of all humanity detracts from the religious prerogatives of Israel. He stresses that Jews have remained the vehicle of God’s revelation despite their sins, though this depends on the fidelity of God.
  2. 3:4 Though every human being is a liar: these words reproduce the Greek text of Ps 116:11. The rest of the verse is from Ps 51:6.
  3. 3:9–20 Well, then, are we better off?: this phrase can also be translated “Are we at a disadvantage?” but the latter version does not substantially change the overall meaning of the passage. Having explained that Israel’s privileged status is guaranteed by God’s fidelity, Paul now demonstrates the infidelity of the Jews by a catena of citations from scripture, possibly derived from an existing collection of testimonia. These texts show that all human beings share the common burden of sin. They are linked together by mention of organs of the body: throat, tongue, lips, mouth, feet, eyes.
  4. 3:19 The law: Paul here uses the term in its broadest sense to mean all of the scriptures; none of the preceding texts is from the Torah or Pentateuch.
  5. 3:20 No human being will be justified in his sight: these words are freely cited from Ps 143:2. In place of the psalmist’s “no living person,” Paul substitutes “no human being” (literally “no flesh,” a Hebraism), and he adds “by observing the law.”
  6. 3:21–31 These verses provide a clear statement of Paul’s “gospel,” i.e., the principle of justification by faith in Christ. God has found a means of rescuing humanity from its desperate plight: Paul’s general term for this divine initiative is the righteousness of God (Rom 3:21). Divine mercy declares the guilty innocent and makes them so. God does this not as a result of the law but apart from it (Rom 3:21), and not because of any merit in human beings but through forgiveness of their sins (Rom 3:24), in virtue of the redemption wrought in Christ Jesus for all who believe (Rom 3:22, 24–25). God has manifested his righteousness in the coming of Jesus Christ, whose saving activity inaugurates a new era in human history.
  7. 3:21 But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Rom 3:21–26 are the consolatory answer to Rom 3:9–20.
  8. 3:25 Expiation: this rendering is preferable to “propitiation,” which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Rom 5:8–10), it is humanity that is hostile to God.
  9. 3:27–31 People cannot boast of their own holiness, since it is God’s free gift (Rom 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Rom 3:29–30).
  10. 3:27 Principle of faith: literally, “law of faith.” Paul is fond of wordplay involving the term “law”; cf. Rom 7:21, 23; 8:2. Since “law” in Greek may also connote “custom” or “principle,” his readers and hearers would have sensed no contradiction in the use of the term after the negative statement concerning law in Rom 3:20.
  11. 3:31 We are supporting the law: giving priority to God’s intentions. God is the ultimate source of law, and the essence of law is fairness. On the basis of the Mosaic covenant, God’s justice is in question if those who sinned against the law are permitted to go free (see Rom 3:23–26). In order to rescue all humanity rather than condemn it, God thinks of an alternative: the law or “principle” of faith (Rom 3:27). What can be more fair than to admit everyone into the divine presence on the basis of forgiveness grasped by faith? Indeed, this principle of faith antedates the Mosaic law, as Paul will demonstrate in Rom 4, and does not therefore mark a change in divine policy.
  12. 4:1–25 This is an expanded treatment of the significance of Abraham’s faith, which Paul discusses in Gal 3:6–18; see notes there.
  13. 4:2–5 Rom 4:2 corresponds to Rom 4:4, and Rom 4:3–5. The Greek term here rendered credited means “made an entry.” The context determines whether it is credit or debit. Rom 4:8 speaks of “recording sin” as a debit. Paul’s repeated use of accountants’ terminology in this and other passages can be traced both to the Old Testament texts he quotes and to his business activity as a tentmaker. The commercial term in Gn 15:6, “credited it to him,” reminds Paul in Rom 4:7–8 of Ps 32:2, in which the same term is used and applied to forgiveness of sins. Thus Paul is able to argue that Abraham’s faith involved receipt of forgiveness of sins and that all believers benefit as he did through faith.
  14. 4:3 Jas 2:24 appears to conflict with Paul’s statement. However, James combats the error of extremists who used the doctrine of justification through faith as a screen for moral self-determination. Paul discusses the subject of holiness in greater detail than does James and beginning with Rom 6 shows how justification through faith introduces one to the gift of a new life in Christ through the power of the holy Spirit.
  15. 4:9 Blessedness: evidence of divine favor.
  16. 4:15 Law has the negative function of bringing the deep-seated rebellion against God to the surface in specific sins; see note on Rom 1:18–32.
  17. 4:20 He did not doubt God’s promise in unbelief: any doubts Abraham might have had were resolved in commitment to God’s promise. Hb 11:8–12 emphasizes the faith of Abraham and Sarah.
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New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.