The Jew's advantage, the oracles of God, and God's faithfulness (Romans 3:1–8)

Says The advantage of the Jew is "Much in every way" (3:2, BSB). First, "they have been entrusted with the very words of God" (3:2, BSB), τὰ λόγια τοῦ θεοῦ (lex.G3051). Uncertain What τὰ λόγια are (note.language.Rom.3.2.logia; note.historical.Rom.3.1-Rom.3.31.oracles-of-god). This commentary leans to God's words to Israel as a whole, the Scriptures, because 3:4 and 3:10–19 go on to cite them as one body, and Acts 7:38 uses λόγια of what Moses received. The main alternative is the promises in particular. Implies Either way, the trust carries accountability: the same Scriptures stop every mouth in 3:19.

Says "Will their lack of faith nullify God’s faithfulness?" (3:3, BSB). ἡ πίστις τοῦ θεοῦ is God's faithfulness, and καταργέω means to render inoperative (note.language.Rom.3.3.apistia-pistis-theou; lex.G2673). Uncertain Whether ἠπίστησαν and ἀπιστία mean "were unfaithful" or "did not believe." This commentary leans to unfaithfulness, because the words are set against God's faithfulness and follow the trust of 3:2. The main alternative is unbelief (BSB "did not have faith"). On either reading, human failure does not cancel God's faithfulness.

Says "Let God be true and every man a liar" (3:4, BSB). πᾶς δὲ ἄνθρωπος ψεύστης is LXX Ps 115:2 (ENG 116:11) with δέ added. The quotation that follows, "So that You may be proved right when You speak and victorious when You judge" (3:4, BSB), is Ps 51:4 (MT 51:6; LXX 50:6), and Paul follows the LXX (note.language.Rom.3.4.ps-51-4-ps-116-11; xref.Rom.3.4.Ps.116.11.heb; xref.Rom.3.4.Ps.51.4.heb). Swete's LXX has the subjunctive νικήσῃς, as do the Byzantine text and TR. SBLGNT prints the future νικήσεις (var.Rom.3.4.nikeseis). Implies In the psalm David confesses his sin so that God is shown to be in the right when he judges. Paul applies this to Israel: God is true even when his people are unfaithful. Uncertain Whether κρίνεσθαί σε is passive, "when you are judged," or middle, "when you go to law." This commentary leans to the passive: Abbott-Smith lists Rom 3:4 under the passive, νικάω fits a law court, and in 3:5–7 people put God on trial. The main alternative is the middle (compare BSB "when You judge").

Says "But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us?" (3:5, BSB). "Certainly not! In that case, how could God judge the world?" (3:6, BSB). Implies In 3:3–7 God's faithfulness (3:3), truth (3:4, 7), and righteousness (3:5) are near-synonyms. θεοῦ δικαιοσύνη in 3:5 is God's own justice and covenant faithfulness. It is presented alongside the gift sense of 3:21–22, not set against it (note.exegetical.Rom.1.17.righteousness-of-god; note.language.Rom.1.17.dikaiosyne-theou; lex.G1343). The answer of 3:6 rests on common ground: God will judge the world (lex.G2919), so he cannot be unjust when he inflicts wrath (lex.G3709).

Says "However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner?" (3:7, BSB). Uncertain Who the "I" is (note.language.Rom.3.7-Rom.3.8.syntax). This commentary leans to a rhetorical first person that voices the objector as any sinner. The main alternative is Paul himself, since 3:8 turns to "we." The Byzantine text and TR read γάρ for δέ, which changes only the connection (var.Rom.3.7.de-gar).

Says "Why not say, as some slanderously claim that we say, “Let us do evil that good may result”?" (3:8, BSB). The sentence is not completed grammatically, and ὅτι introduces direct speech. Implies Paul's gospel of grace was slandered as a license to sin. He answers the same charge in 6:1 and 6:15, and rejects the inference without softening the message (note.historical.Rom.3.1-Rom.3.31.slander-3-8). Uncertain Whether ὧν ("their") refers to the slanderers, the nearest persons (lean), or to everyone who argues "let us do evil" (main alternative). Who the slanderers were is also open: unbelieving Jews, Jewish Christians, or others who misread Paul.