Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ¹ 

Roma 3:24

3:24 But they are justified ²  freely by his grace through the redemption that is in Christ Jesus.

Roma 3:28

3:28 For we consider that a person ³  is declared righteous by faith apart from the works of the law. ⁴ 

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁵ 

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁶  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁷  who is the father of us all

Roma 5:1-2

The Expectation of Justification

5:1 ⁸ Therefore, since we have been declared righteous by faith, we have ⁹  peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹⁰  in the hope of God’s glory.

Roma 5:15-21

5:15 But the gracious gift is not like the transgression. ¹¹  For if the many died through the transgression of the one man, ¹²  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ¹³  For judgment, resulting from the one transgression, ¹⁴  led to condemnation, but ¹⁵  the gracious gift from the many failures ¹⁶  led to justification. 5:17 For if, by the transgression of the one man, ¹⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ¹⁸  just as condemnation ¹⁹  for all people ²⁰  came ²¹  through one transgression, ²²  so too through the one righteous act ²³  came righteousness leading to life ²⁴  for all people. 5:19 For just as through the disobedience of the one man ²⁵  many ²⁶  were made sinners, so also through the obedience of one man ²⁷  many ²⁸  will be made righteous. 5:20 Now the law came in ²⁹  so that the transgression ³⁰  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ³¹  all patience and steadfastness, joyfully

Galatia 2:16

2:16 yet we know ³²  that no one ³³  is justified by the works of the law ³⁴  but by the faithfulness of Jesus Christ. ³⁵  And ³⁶  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁷  and not by the works of the law, because by the works of the law no one ³⁸  will be justified.

[2:11]  ¹ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[3:24]  ² tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:28]  ³ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ⁴ tn See the note on the phrase “works of the law” in Rom 3:20.

[4:4]  ⁵ tn Grk “not according to grace but according to obligation.”

[4:16]  ⁶ tn Grk “that it might be according to grace.”

[4:16]  ⁷ tn Grk “those who are of the faith of Abraham.”

[5:1]  ⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁹ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:2]  ¹⁰ tn Or “exult, boast.”

[5:15]  ¹¹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ¹² sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ¹³ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹⁴ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹⁶ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ¹⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ¹⁸ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ¹⁹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²⁰ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²¹ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ²² sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ²³ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ²⁴ tn Grk “righteousness of life.”

[5:19]  ²⁵ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²⁶ tn Grk “the many.”

[5:19]  ²⁷ sn One man refers here to Jesus Christ.

[5:19]  ²⁸ tn Grk “the many.”

[5:20]  ²⁹ tn Grk “slipped in.”

[5:20]  ³⁰ tn Or “trespass.”

[1:11]  ³¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[2:16]  ³² tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³³ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³⁴ sn The law is a reference to the law of Moses.

[2:16]  ³⁵ tn Or “faith in Jesus Christ.” 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 v. 20; Rom 3:22, 26; Gal 3:22; 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.

[2:16]  sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:16]  ³⁶ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ³⁷ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ³⁸ tn Or “no human being”; Grk “flesh.”