Romans 3:1-8

¹ Then what advantage has the Jew? Or what is the benefit of circumcision? ² Great in every respect. First of all, that they were entrusted with the oracles of God. ³ What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? ⁴ May it never be! Rather, let God be found true, though every man be found a liar, as it is written, “THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED.” ⁵ But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) ⁶ May it never be! For otherwise, how will God judge the world? ⁷ But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? ⁸ And why not say (as we are slanderously reported and as some claim that we say), “Let us do evil that good may come “? Their condemnation is just. [NASB]

In this next section, Paul continues the argument by answering questions that might be put to him as a result of what he has said previously. Paul uses this hypothetical questioner frequently in the letter, as we will see, and it proves to be a useful way of making sure we all see clearly what he means, and not misunderstand him.

Having just spent time demolishing the pride of the Jewish Christians, and essentially saying they are no better than their Gentile brethren, one might well ask “what advantage do they have?” In other words, what’s the big deal about being Jewish? Is there a big deal about being Jewish? If faithful Jewish Christians are no better than faithful Gentile Christians, then why did God bother with the Jews in the first place? It might come as a surprise that Paul replies, literally, “much according to every way.”

“First,” Paul says–and this may be taken as first in a list (though I don’t see the rest of the list), but it’s possible this should be taken in the sense of “primarily”–“they were entrusted with the oracles [Greek: logia] of God.” God chose the Jewish people to be the ones to carry His revelation, ultimately in their Scripture. But the Jews have not been consistently faithful to those oracles. Does the faithlessness of God’s chosen people, or at least some of them, mean that God is not faithful to keep His promises to them?

mê genoito Paul replies, using one of his favorite Greek phrases, translated along the lines of “may it never be!” or “heaven forbid!” Instead, let God remain true and every man a liar. In other words, God is always faithful, always trustworthy, and His word will always stand, even if every man should be faithless, unreliable, and untrustworthy. God’s dependability does not depend on anyone else’s reliability.

Paul then quotes Psalm 51:4 almost word-for-word from the Greek Old Testament. It is interesting that Paul should choose this passage to defend his point, since the context of Psalm 51:4 is David’s confession of sin regarding Bathsheba. David is affirming that God is faithful and just even in his judgments against His own people. Paul is talking about God’s faithfulness even in the midst of everyone else’s unfaithfulness. Perhaps Paul is saying that not only is God completely dependable, but He will remain faithful to His promises even to punish His own when they fall. Indeed, God’s faithfulness to His people extends to Him chastising them when they stray. The important point to remember is that even if God’s decrees seem harsh, and His ways appear to be unfair, God is always true to His own good, holy, and just nature. He always does what is right, and what is best for His people (Romans 8:28).

The demonstration of God’s righteousness is a good thing, so why would God condemn unrighteousness if it honors God in a display of His righteousness? Is God, therefore, unfair to the unrighteous in condemning their sin? Paul adds the parenthetical “I speak humanly” to assure his readers that he is not being impious, but simply presenting a possible worldly conclusion from his argument. He responds with his mê genoito–may it never be! If God’s ability to punish sin was restricted in any way–even by the fact that the punishment of the unjust shows the glory of His justice–He couldn’t judge the world, which He one day will (Gen 18:25).

Further objections along the same lines: if my sin showcases God’s glory, why am I punished as a sinner? Why not do evil so that good may come? Paul notes that this last sentiment is one that his critics have put in his mouth, probably as a result of misunderstanding this very teaching. There is no answer from Paul to these questions, probably because a) he has already basically provided an answer (God is holy and just, He punishes sin, and even chastises His people; so even if the sin of the people demonstrate His glory, their sin is still sin and worthy of divine wrath); and b) because it’s a stupid question! Of course God is not unjust–that would be against His nature. If God so chooses to use our sin as a way to show His righteousness, then He can do that without in anyway diminishing our guilt for our sin. If his critics cannot see that, then they deserve the judgment coming to them.

Thought from the passage: Have you ever considered the fact that God is always just, true, and faithful, even when He is leading you through difficult times, perhaps even chastening you for your sin? It may seem that God is unfair, but that is never the case. This is why we should always praise Him, whether He is blessing us in a positive way, or whether His blessings are in the form of trials and discipline.