Romans 3:1-8

Romans 3:1-Ruth : . Jewish Protests Silenced.

Romans 3:1 . “ What then,” it is asked, “ is the advantage of being a Jew, etc.?”

Romans 3:2-Numbers : . “ Much,” Paul replies, “ in every way: to begin with, they were entrusted with the oracles of God” (this implies a faith-relationship)—“ a trust not voided by the infidelity of some.” “ Some,” for numbers do not count; the heritage of faith is transmitted through “ the remnant” (see Romans 9:6-Ruth :, etc.).—“ Nay” (to use the language of the Pss.), “ God will show Himself true, though every man prove false,” etc.

Romans 3:5 . A further protest: “ But if our unrighteousness serves to commend God’ s righteousness” (as you maintain), “ is God, who inflicts the wrath” you speak of, “ unjust” like that— punishing those who have helped to glorify Him? Paul apologises for repeating the impudent question: “ I say it as a man”— as men might and do say.

Romans 3:6 is his reply: “ Far be the thought; for in that case how will God judge the world?”— the world’ s sin would then go scot-free, for it also illustrates God’ s righteousness.

Romans 3:7 f. The objector persists; “ But if” (as you implied)” my lie has redounded to God’ s glory, why am I too,” after that, “ judged like a” common “ sinner” ? To the Pharisee, the idea of his being classed with “ sinners” was monstrous (see Luke 7:36-Malachi :; Luke 15:1 f., etc.). The question is answered by its ironical continuation: “ And why not . . . as some people affirm that we” (Christians) “ say, Let us do evil,” etc.? This defence is its own condemnation. The Jew makes no reply on the matters of fact alleged in ch. 2 ; in arrest of judgment he pleads hereditary privilege, and the tending of his misdoing to the greater glory of God.