Romans 3
1 What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision?
Then what advantage does the Jew have? Or what is the profit of circumcision?
2 The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth.
Much in every way. Because first of all, they were entrusted with the oracles of God.
3 For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless?
For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
4 No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."
Absolutely not. Let God be found true, but every human being a liar. As it is written, "That you may be justified in your words, and prevail when you judge."
5 But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? (I am speaking in human terms).
6 No indeed; for in that case how shall He judge all mankind?)
Absolutely not. For then how will God judge the world?
7 If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner?
For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
8 And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just.
And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Their condemnation is just.
9 What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.
What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin.
10 Thus it stands written, "There is not one righteous man.
As it is written, "There is no one righteous; no, not one."
11 There is not one who is really wise, nor one who is a diligent seeker after God.
"There is no one who understands. There is no one who seeks after God.
12 All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one."
They have all turned aside. They have together become unprofitable. There is no one who does good, there is not even one."
13 "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips."
"Their throat is an open tomb. With their tongues they have used deceit." "Viper's poison is under their lips;"
14 "Their mouths are full of cursing and bitterness."
"Whose mouth is full of cursing and bitterness."
15 "Their feet move swiftly to shed blood.
"Their feet are swift to shed blood.
16 Ruin and misery mark their path;
Destruction and calamity are in their paths.
17 and the way to peace they have not known."
The way of peace, they have not known."
18 "There is no fear of God before their eyes."
"There is no fear of God before their eyes."
19 But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.
Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.
20 For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin.
Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.
21 But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
But now apart from the law, a righteousness of God has been revealed, being testified by the Law and the Prophets;
22 a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
even the righteousness of God through faith in Yeshua the Messiah to all who believe. For there is no distinction,
23 for all alike have sinned, and all consciously come short of the glory of God,
for all have sinned, and fall short of the glory of God;
24 gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
being justified freely by his grace through the redemption that is in Messiah Yeshua;
25 He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
whom God displayed publicly as a mercy seat, through faith in his blood, for a demonstration of his righteousness, because in God's forbearance he had passed over the sins previously committed;
26 with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
to demonstrate his righteousness at this present time, so that he would be just, and the justifier of him who has faith in Yeshua.
27 Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith.
Where then is the boasting? It is excluded. By what manner of law? Of works? No, but by a law of faith.
28 For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law.
For we maintain that one is justified by faith apart from the works of the law.
29 Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also,
Or is God for Jews only? Is he not the God of the non-Jews also? Yes, of the non-Jews also,
30 unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.
since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.
31 Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
Do we then nullify the law through faith? Absolutely not. No, we establish the law.
