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 3

Then what advantage has the Jew? Or what is the value of circumcision? 2Much, in every way. For in the first place the Jews were entrusted with the oracles of God. 3What if some were unfaithful? Will their faithlessness nullify the faithfulness of God? 4By no means! Although everyone is a liar, let God be proved true, as it is written,

“So that you may be justified in your words,

and prevail in your judging.”

5 But if our injustice serves to confirm the justice of God, what should we say? That God is unjust to inflict wrath on us? (I speak in a human way.) 6By no means! For then how could God judge the world? 7But if through my falsehood God’s truthfulness abounds to his glory, why am I still being condemned as a sinner? 8And why not say (as some people slander us by saying that we say), “Let us do evil so that good may come”? Their condemnation is deserved!

None Is Righteous

9 What then? Are we any better off? No, not at all; for we have already charged that all, both Jews and Greeks, are under the power of sin, 10as it is written:

“There is no one who is righteous, not even one;

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there is no one who has understanding,

there is no one who seeks God.

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All have turned aside, together they have become worthless;

there is no one who shows kindness,

there is not even one.”

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“Their throats are opened graves;

they use their tongues to deceive.”

“The venom of vipers is under their lips.”

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“Their mouths are full of cursing and bitterness.”

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“Their feet are swift to shed blood;

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ruin and misery are in their paths,

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and the way of peace they have not known.”

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“There is no fear of God before their eyes.”

19 Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced, and the whole world may be held accountable to God. 20For “no human being will be justified in his sight” by deeds prescribed by the law, for through the law comes the knowledge of sin.

 

Righteousness through Faith

21 But 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 Christ 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 atonement 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.

27 Then 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.


14. Then he says, that their mouth is full of cursing and bitterness 101101     Psalm 10:7. Paul corrects the order of the words as found in the Septuagint, and gives the Hebrew more exactly, but retains the word “bitterness,” by which the Septuagint have rendered מרמות, which means deceit, or rather, mischievous deceit. Some think that it ought to be מררות, “bitterness;” but there is no copy in its favor. — Ed. — a vice of an opposite character to the former; but the meaning is, that they are in every way full of wickedness; for if they speak fair, they deceive and blend poison with their flatteries; but if they draw forth what they have in their hearts, bitterness and cursing stream out.

16. Very striking is the sentence that is added from Isaiah, Ruin and misery are in all their ways; 102102     Romans 3:15, 16, and 17 are taken from Isaiah 59:7, 8. Both the Hebrew and the Septuagint are alike, but Paul has abbreviated them, and changed two words in the Greek version, having put οξει᾿ for ταχινοι, and ἔγνωσαν for ὀίδασι, and has followed that version in leaving out “innocent” before “blood.” — Ed. for it is a representation of ferociousness above measure barbarous, which produces solitude and waste by destroying every thing wherever it prevails: it is the same as the description which Pliny gives of Domitian.


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