Romans 3:1-8

God's Righteousness Upheld [Paul shows that the Jews have an advantage over the Gentiles but that both need Christ’s grace.] 

¹ Then what advantage has the Jew? Or what is the value of circumcision? [Paul imagines someone breaking into his argument to ask these questions. Paul has said that biology and a literal circumcision do not make one a Jew. Circumcision, however, is an advantage when one believes in the promises of God, for it is the mark of a true receiver of and believer in those promises.] ² Much [advantage and value] in every way. To begin with [Paul begins but will not continue reflecting on these advantages until 9:4-5!], the Jews were entrusted with the oracles of God [the law given on Mount Sinai]. [This is the greatest advantage the Jews have, the very word of God. God’s people then and today know him primarily as an author by hearing and reading his Word. We who have his book have a great advantage if we hear it, read it, mark it, learn it, inwardly digest it, believe it, and live it.] ³ What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? [Men’s faithlessness neither nullifies God’s faithfulness nor frustrates his purposes because he is sovereign.] ⁴ By no means! Let God be true [faithful] though every one were a liar [Psalm 116:11], as it is written [in Psalm 51:4],

“That you may be justified in your words, [God is justified when his Word is accepted as true]

    and prevail when you are judged.” [God is judged by us in his Word when we regarded it as false. So, God is justified because his Word is ultimately victorious. Another rendering could read “when you judge,” meaning that God ultimately judges. God’s punishment of sins witnesses to his righteous character.]

⁵ But if our unrighteousness [the acknowledgement and confession of our sinfulness] serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) [If people’s unrighteousness is an occasion for the righteousness of God to act, is it not unfair for God to execute his righteousness?] ⁶ By no means! For then how could God judge the world? ⁷ But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? ⁸ And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. [There are three points Paul is making about righteousness. 1) When God punishes the unrighteous, he shows he is righteous. He does not accommodate sin by altering his character. 2) The greater God’s righteousness shines forth, the more wicked we appear. 3) God’s righteousness is commended by his work in us. Since we cannot do the work, he does it for us. Righteousness implies a correct relationship to the will of God which was particularly expressed and interpreted by Israel’s covenant with God. Righteous action is hence action which flows out of God’s gracious election of Israel and accords with the law of the covenant. God himself is righteous, and hence may be relied upon to act in accordance with the terms of his relationship with Israel. He does all things right. God is therefore a righteous judge who acts for his people, and upon whose righteousness his people depend for deliverance and vindication.]