1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God. 3 For what if some did not believe? shall their unbelief make the faith of God without effect? 4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6 God forbid: for then how shall God judge the world? 7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. (Romans 3:1-8 KJV)
God’s Righteousness Upheld
The apostle answers several objections, to clear his way. No truth is so plain but wicked hearts will have something to say against it, yet divine truths must be cleared from cavil.
If Jew and Gentile stand on the same level before God, what advantage has the Jew? Has not God spoken with great respect for the Jews, as a holy nation, the seed of Abraham his friend (De 33:29)? Did not he institute circumcision as a seal of their covenant relation to God? Does not this doctrine deny them such prerogatives, and make circumcision insignificant?
The Jews, however, are still greatly privileged, though not infallibly saved (Ro 3:2). The door is open to Gentiles as well as Jews, but the Jews had a fairer way by reason of their church privileges. Chiefly, to them were committed the oracles of God—the Scriptures of the Old Testament, the law of Moses, the types, promises, and prophecies of Christ (Ac 7:38). These divine revelations were entrusted to them to preserve and transmit faithfully, and in this they were very careful, not losing one iota or tittle, showing God’s providence. The Jews had the means of salvation, but not the monopoly of it. The enjoyment of God’s word and ordinances is the chief happiness of a people (De 4:8; Ps 147:20).
Another objection: To what purpose were the oracles of God committed to them, when so many remained unbelieving (Ro 3:3)?
It is true that most of the Jews do not believe in Christ; but shall their unbelief make the faith of God without effect? God forbid. The obstinacy of men cannot overthrow God’s promises (Isa 49:5). Let God be true, but every man a liar (Ps 116:11). All men are mutable and vain (Ps 62:9), but God’s words are pure and faithful (Ps 12:6). For proof, he quotes Ps 51:4, showing that God is justified in all his sayings, and clear when he judges. Our duty is always to justify God, however it goes with man.
A third objection arises: If our sin commends God’s righteousness, why should he punish it? If our unrighteousness magnifies his righteousness, is he not unjust who takes vengeance (Ro 3:5)?
God forbid. For then how shall God judge the world? (Ro 3:6; Ge 18:25). The sin has no less evil in it, though God overrules it for his glory. Sin only accidentally magnifies God’s righteousness, and no thanks to the sinner for that. God’s judging the world proves his perfect justice (Job 34:17-19).
The objection is repeated (Ro 3:7-8): If the truth of God abounds through my lie, why am I judged a sinner? Should we not do evil that good may come? Some even slanderously reported that Paul taught this. It is no new thing for the best ministers to be charged with what they most detest, as Christ himself was slandered. But Paul replies only that the damnation of such men is just. Those who deliberately sin under pretense that God may get glory are the more inexcusable. Their excuse will not stand in the great day; God will be justified, and all flesh silent before him.