Romans 3 #catechesis/bible/romans
[!abstract] The advantages of the Jews. All men are sinners and none can be justified by the works of the law, but only by the grace of Christ.
Book: Romans · ← Romans 2 · Romans 4 →
1
GR Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς;
LA Quid ergo amplius Judæo est? aut quæ utilitas circumcisionis?
EN What advantage then has the Jew: or what is the profit of circumcision?
^1
2
GR πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
LA Multum per omnem modum. Primum quidem quia credita sunt illis eloquia Dei.
EN Much every way. First indeed, because the words of God were committed to them.
^2
3
GR τί γὰρ εἰ ἠπίστησάν τινες; μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει;
LA Quid enim si quidam illorum non crediderunt? numquid incredulitas illorum fidem Dei evacuabit? Absit.
EN For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
^3
4
GR μὴ γένοιτο: γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, καθάπερ γέγραπται, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαί σε.
LA Est autem Deus verax: omnis autem homo mendax, sicut scriptum est: Ut justificeris in sermonibus tuis: et vincas cum judicaris.
EN But God is true and every man a liar, as it is written: That you may be justified in your words and may overcome when you are judged.
^4
[!note]- Note.
God only is essentially true. All men in their own capacity are liable to lies and errors: nevertheless God, who is the truth, will make good his promise of keeping his church in all truth. (See John 16:13)
5
GR εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.
LA Si autem iniquitas nostra justitiam Dei commendat, quid dicemus? Numquid iniquus est Deus, qui infert iram?
EN But if our injustice commend the justice of God, what shall we say? Is God unjust, who executes wrath?
^5
6
GR μὴ γένοιτο: ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;
LA secundum hominem dico. Absit. Alioquin quomodo judicabit Deus hunc mundum?
EN (I speak according to man.) God forbid! Otherwise how shall God judge this world?
^6
7
GR εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι;
LA Si enim veritas Dei in meo mendacio abundavit in gloriam ipsius: quid adhuc et ego tamquam peccator judicor?
EN For if the truth of God has more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
^7
8
GR καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν.
LA et non (sicut blasphemamur, et sicut aiunt quidam nos dicere) faciamus mala ut veniant bona: quorum damnatio justa est.
EN And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
^8
9
GR Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ’ ἁμαρτίαν εἶναι,
LA Quid ergo? præcellimus eos? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
EN What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
^9
10
GR καθὼς γέγραπται ὅτι οὐκ ἔστιν δίκαιος οὐδὲ εἷς,
LA sicut scriptum est: Quia non est justus quisquam:
EN As it is written: There is not any man just.
^10
[!note]- There is not any man just, viz…
by virtue either of the law of nature, or of the law of Moses; but only by faith and grace.
11
GR οὐκ ἔστιν συνίων, οὐκ ἔστιν ἐκζητῶν τὸν θεόν.
LA non est intelligens, non est requirens Deum.
EN There is none that understands: there is none that seeks after God.
^11
12
GR πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν: οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.
LA Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum.
EN All have turned out of the way: they have become unprofitable together: there is none that does good, there is not so much as one.
^12
13
GR τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν,
LA Sepulchrum patens est guttur eorum, linguis suis dolose agebant: venenum aspidum sub labiis eorum:
EN Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
^13
14
GR ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει:
LA quorum os maledictione, et amaritudine plenum est:
EN Whose mouth is full of cursing and bitterness:
^14
15
GR ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα,
LA veloces pedes eorum ad effundendum sanguinem:
EN Their feet swift to shed blood:
^15
16
GR σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν,
LA contritio et infelicitas in viis eorum:
EN Destruction and misery in their ways:
^16
17
GR καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν.
LA et viam pacis non cognoverunt:
EN And the way of peace they have not known.
^17
18
GR οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.
LA non est timor Dei ante oculos eorum.
EN There is no fear of God before their eyes.
^18
19
GR οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ:
LA Scimus autem quoniam quæcumque lex loquitur, iis, qui in lege sunt, loquitur: ut omne os obstruatur, et subditus fiat omnis mundus Deo:
EN Now we know that what things soever the law speaks, it speaks to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
^19
20
GR διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
LA quia ex operibus legis non justificabitur omnis caro coram illo. Per legem enim cognitio peccati.
EN Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
^20
21
GR Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν,
LA Nunc autem sine lege justitia Dei manifestata est: testificata a lege et prophetis.
EN But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
^21
22
GR δικαιοσύνη δὲ θεοῦ διὰ πίστεως [Ἰησοῦ] Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας: οὐ γάρ ἐστιν διαστολή:
LA Justitia autem Dei per fidem Jesu Christi in omnes et super omnes qui credunt in eum: non enim est distinctio:
EN Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
^22
23
GR πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
LA omnes enim peccaverunt, et egent gloria Dei.
EN For all have sinned and do need the glory of God.
^23
24
GR δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ:
LA Justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu,
EN Being justified freely by his grace, through the redemption that is in Christ Jesus,
^24
25
GR ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
LA quem proposuit Deus propitiationem per fidem in sanguine ipsius, ad ostensionem justitiæ suæ propter remissionem præcedentium delictorum
EN whom God has proposed to be a propitiation, through faith in his blood, to the showing of his justice, for the remission of former sins,
^25
26
GR ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
LA in sustentatione Dei, ad ostensionem justitiæ ejus in hoc tempore: ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.
EN through the forbearance of God, for the showing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ.
^26
27
GR Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως.
LA Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Factorum? Non: sed per legem fidei.
EN Where is then your boasting? It is excluded. By what law? Of works? No, but by the law of faith.
^27
28
GR λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.
LA Arbitramur enim justificari hominem per fidem sine operibus legis.
EN For we account a man to be justified by faith, without the works of the law.
^28
29
GR ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν,
LA An Judæorum Deus tantum? nonne et gentium? Immo et gentium:
EN Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.
^29
30
GR εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
LA quoniam quidem unus est Deus, qui justificat circumcisionem ex fide, et præputium per fidem.
EN For it is one God that justifies circumcision by faith and uncircumcision through faith.
^30
31
GR νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
LA Legem ergo destruimus per fidem? Absit: sed legem statuimus.
EN Do we then destroy the law through faith? God forbid! But we establish the law.
^31
[!note]- By faith, etc…
The faith, to which the apostle here attributes man’s justification, is not a presumptuous assurance of our being justified; but a firm and lively belief of all that God has revealed or promised (Hebrews 11). A faith working through charity in Jesus Christ (Galatians 5:6). In short, a faith which takes in hope, love, repentance, and the use of the sacraments. And the works which he here excludes, are only the works of the law: that is, such as are done by the law of nature, or that of Moses, antecedent to the faith of Christ: but by no means, such as follow faith, and proceed from it.
