Chapter Three
Rom. 3:1. So what advantage is there in being a Jew, or what profit is there from circumcision?
Rom. 3:2. Great advantage in every respect, and especially in that to them were entrusted the oracles of God.
Rom. 3:3. For what then? If some were unfaithful, will their unfaithfulness nullify the faithfulness of God?
Having cast aside all the ordinances of the law with the words "what advantage is there in being a Jew," he sees an objection naturally arising and forestalls it. What is this objection? The following: if there is not the slightest benefit in those ordinances, then why, after all, was the Jewish people chosen? He resolves this objection with his characteristic wisdom. In words he agrees and says that there is great benefit to the Jew, but as proof of this he brings forward not the merits of the Jews, but the gifts of God. He did not say that the Jews greatly surpass the other nations because they carried out such and such things well, but that "to them were entrusted the oracles of God," and this is a benefaction of God, not their own superiority. What does "entrusted" mean? Given, committed to their care; God deemed the Jews worthy and therefore entrusted to them the heavenly revelations.
Speaking thus, he outwardly defends them; but nevertheless brings forward a new accusation, proving that they did not believe the words of God, which served to their honor. But he presents this accusation not in his own person. He speaks as if to say: what benefit is it to the Jews that they received the oracles of God, when they did not believe them? It seems he resolves this objection as well, vindicating not the Jews, but God. If they did not believe, is this from God? Will their unbelief "nullify the faithfulness of God," that is, the oracles and beneficence entrusted to them? The unbelief of the Jews not only causes God no harm, but on the contrary, demonstrates His great love for mankind, because He does not deprive of His beneficence those who subsequently dishonor Him. Do you see how he accused the Jews by the very thing in which they boasted, that is, by the fact that they received the law?
Rom. 3:4. By no means! Let God be true, and every man a liar, as it is written: That You may be justified in Your words and prevail when You are judged.
Above he said that some did not believe. Yet it turns out that not just some, but all proved faithless. Therefore, so as not to grieve the Jews, he speaks wisely and presents what was shown by experience in the form of a supposition. Let us say, he says, that all were faithless. What of it? Even in this case God is justified. That is: if one considers and compares what God bestowed upon the Jews and how they conducted themselves before Him, then righteousness remains on God's side, as David also says (Ps. 50:6).
Rom. 3:5. But if our unrighteousness reveals the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? (I speak according to human reasoning).
Rom. 3:6. God forbid. For otherwise how shall God judge the world?
Here he presents one objection. Some could say: if from the fact that God bestowed benefits upon us and we proved ungrateful to Him, He turns out to be even more faithful, then why is He angry, that is, why does He punish us, if we became the cause of His justification and victory? Such is the objection. The Apostle resolves it very wisely and to the reproach of the Jews. From the fact that God punishes you, it does not follow that you are the cause of God's victory; for it would be unjust for a victor to punish the one who was the cause of his victory. But God is not unjust: otherwise, how could God judge the world if He were unjust? Therefore, when God punishes you, and He is not unjust, it follows that you did not become the cause of His victory by sinning, for God could have prevailed otherwise even if you had not turned out to be evil. The words "I speak in human terms" have this meaning. Thus, he says, I answer in God's defense according to human reasoning, that is, as far as a sensible person can answer, for the actions of God have certain grounds incomprehensible to us, surpass human reason, and have no need of our defense.
Rom. 3:7. If the faithfulness of God is exalted by my unfaithfulness to the glory of God, why am I still judged as a sinner?
Rom. 3:8. 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.
Again he repeats what was said before, in order to clarify it. If through my transgression God appeared righteous and faithful, then why, after all, condemn me, who has rendered a service to the glory of God? In that case I deserve not condemnation, but a reward. And if this is fair, then what the pagans say about us would also be fair. The pagans, hearing the words of Paul: "where sin abounded, grace did much more abound" (Rom. 5:20), subjected them to ridicule and maintained that Christians say: let us do evil that good may come, let us sin more that grace may abound. These words of the pagans, spoken by them in reproach and mockery of us, are applicable in the present case as well, if one admits that God manifests His goodness thanks to our wickedness and ingratitude. But in reality it is not so. The speech of the pagans is the speech of those who always speak lies. "Whose judgment is just," that is, they will be punished justly. So then, by sinning I do not become the cause of God's justification, because I am condemned as a sinner; for if I were sinning for the glory of God, I would not be condemned.
Rom. 3:9. What then? Are we better off? Not at all. For we have already proved that both Jews and Greeks are all under sin,
Rom. 3:10. As it is written: There is none righteous, no, not one;
Rom. 3:11. There is none that understands; there is none that seeks after God;
Rom. 3:12. All have turned aside from the path, to the last one they are worthless; there is none who does good, there is not even one.
Rom. 3:13. Throat of theirs is an open grave; with their tongue they deceive; the venom of asps is upon their lips.
Rom. 3:14. Mouths full of cursing and bitterness.
Rom. 3:15. Their feet are swift to shed blood;
Rom. 3:16. Destruction and misery are in their ways;
Rom. 3:17. They do not know the way of peace.
Rom. 3:18. Fear of God is not before their eyes.
Having said above that the Jews have a certain advantage, because the law was entrusted and committed to them, he now proves that they have no advantage by their deeds. For, as those who did not preserve what was entrusted to them, they will be subjected to great condemnation. Therefore, although they had a certain advantage, as chosen by God, yet since by their deeds they dishonored the One who honored them and chose them, they not only no longer have any advantage, but will also be subjected to greater condemnation.