Deuteronomy 27:26

27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Luke 10:25-29

The Parable of the Good Samaritan

10:25 Now ¹  an expert in religious law ²  stood up to test Jesus, ³  saying, “Teacher, what must I do to inherit eternal life?” ⁴  10:26 He said to him, “What is written in the law? How do you understand it?” ⁵  10:27 The expert ⁶  answered, “Love ⁷  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ⁸  and love your neighbor as yourself.” ⁹  10:28 Jesus ¹⁰  said to him, “You have answered correctly; ¹¹  do this, and you will live.”

10:29 But the expert, ¹²  wanting to justify ¹³  himself, said to Jesus, “And who is my neighbor?”

Romans 3:19-20

3:19 Now we know that whatever the law says, it says to those who are under ¹⁴  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 him ¹⁵  by the works of the law, ¹⁶  for through the law comes ¹⁷  the knowledge of sin.

Romans 4:13-15

4:13 For the promise ¹⁸  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹⁹  4:15 For the law brings wrath, because where there is no law there is no transgression ²⁰  either.

Romans 7:5-13

7:5 For when we were in the flesh, ²¹  the sinful desires, ²²  aroused by the law, were active in the members of our body ²³  to bear fruit for death. 7:6 But now we have been released from the law, because we have died ²⁴  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ²⁵ 

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ²⁶  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ²⁷  if the law had not said, “Do not covet.” ²⁸  7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ²⁹  For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So ³⁰  I found that the very commandment that was intended to bring life brought death! ³¹  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ³²  7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Romans 8:3

8:3 For God achieved what the law could not do because ³³  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 10:4-5

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ³⁴ 

Galatians 3:10-13

3:10 For all who ³⁵  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ³⁶  3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ³⁷  3:12 But the law is not based on faith, ³⁸  but the one who does the works of the law ³⁹  will live by them. ⁴⁰  3:13 Christ redeemed us from the curse of the law by becoming ⁴¹  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁴² 

Galatians 3:21-22

3:21 Is the law therefore opposed to the promises of God? ⁴³  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁴⁴  3:22 But the scripture imprisoned ⁴⁵  everything and everyone ⁴⁶  under sin so that the promise could be given – because of the faithfulness ⁴⁷  of Jesus Christ – to those who believe.

James 2:9-11

2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ⁴⁸  2:10 For the one who obeys the whole law but fails ⁴⁹  in one point has become guilty of all of it. ⁵⁰  2:11 For he who said, “Do not commit adultery,” ⁵¹  also said, “Do not murder.” ⁵²  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵³  do not show prejudice ⁵⁴  if you possess faith ⁵⁵  in our glorious Lord Jesus Christ. ⁵⁶ 

James 3:4

3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs.

[10:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ² tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ⁴ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ⁵ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ⁶ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ⁷ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ⁸ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ⁹ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹¹ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ¹² tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹³ tn Or “vindicate.”

[3:19]  ¹⁴ tn Grk “in,” “in connection with.”

[3:20]  ¹⁵ sn An allusion to Ps 143:2.

[3:20]  ¹⁶ 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.

[3:20]  ¹⁷ tn Grk “is.”

[4:13]  ¹⁸ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:14]  ¹⁹ tn Grk “rendered inoperative.”

[4:15]  ²⁰ tn Or “violation.”

[7:5]  ²¹ tn That is, before we were in Christ.

[7:5]  ²² tn Or “sinful passions.”

[7:5]  ²³ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:6]  ²⁴ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ²⁵ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[7:7]  ²⁶ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ²⁷ tn Grk “I would not have known covetousness.”

[7:7]  ²⁸ sn A quotation from Exod 20:17 and Deut 5:21.

[7:8]  ²⁹ tn Or “covetousness.”

[7:10]  ³⁰ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ³¹ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ³² tn Or “and through it killed me.”

[8:3]  ³³ tn Grk “in that.”

[10:5]  ³⁴ sn A quotation from Lev 18:5.

[3:10]  ³⁵ tn Grk “For as many as.”

[3:10]  ³⁶ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:11]  ³⁷ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ³⁸ tn Grk “is not from faith.”

[3:12]  ³⁹ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ⁴⁰ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[3:13]  ⁴¹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁴² sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:21]  ⁴³ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁴⁴ tn Or “have been based on the law.”

[3:22]  ⁴⁵ tn Or “locked up.”

[3:22]  ⁴⁶ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ⁴⁷ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:9]  ⁴⁸ tn Or “transgressors.”

[2:10]  ⁴⁹ tn Or “stumbles.”

[2:10]  ⁵⁰ tn Grk “guilty of all.”

[2:11]  ⁵¹ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ⁵² sn A quotation from Exod 20:13 and Deut 5:17.

[2:1]  ⁵³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵⁴ tn Or “partiality.”

[2:1]  ⁵⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁵⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.