Romans 3:20

3:20 For no one is declared righteous before him ¹  by the works of the law, ²  for through the law comes ³  the knowledge of sin.

Romans 7:7-11

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ⁴  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 ⁵  if the law had not said, “Do not covet.” ⁶  7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁷  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 ⁸  I found that the very commandment that was intended to bring life brought death! ⁹  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ¹⁰ 

Galatians 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatians 3:10-13

3:10 For all who ¹¹  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.” ¹²  3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ¹³  3:12 But the law is not based on faith, ¹⁴  but the one who does the works of the law ¹⁵  will live by them. ¹⁶  3:13 Christ redeemed us from the curse of the law by becoming ¹⁷  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹⁸ 

[3:20]  ¹ sn An allusion to Ps 143:2.

[3:20]  ² 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]  ³ tn Grk “is.”

[7:7]  ⁴ 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]  ⁵ tn Grk “I would not have known covetousness.”

[7:7]  ⁶ sn A quotation from Exod 20:17 and Deut 5:21.

[7:8]  ⁷ tn Or “covetousness.”

[7:10]  ⁸ 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]  ⁹ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ¹⁰ tn Or “and through it killed me.”

[3:10]  ¹¹ tn Grk “For as many as.”

[3:10]  ¹² 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]  ¹³ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ¹⁴ tn Grk “is not from faith.”

[3:12]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹⁸ 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.