1Then what advantage has the Jew? Or what is the value of circumcision? [3:2] Much in every way. To begin with, the Jews were entrusted with the oracles of God. [3:3] What then? If some were unfaithful, does their unfaithfulness nullify the faithfulness of God? [3:4] By no means! Let God be true though every man were a liar, as it is written: "That you may be justified in your words and prevail when you are judged." [3:5] But if our unrighteousness establishes the righteousness of God, what shall we say? That God is unrighteous in bringing wrath? — I speak in a human way. [3:6] By no means! For then how could God judge the world? [3:7] But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? [3:8] And why not do evil that good may come? — as some people slanderously report us to say. Their condemnation is deserved.
ROM 3:1-8
God Remains Faithful
In the world it was spoken into
In the Roman world, the Jewish people held a distinct identity marked by circumcision and the possession of divine oracles , which were understood as sacred utterances entrusted to them by God. These oracles were not merely religious texts but authoritative declarations of God’s will and promises. Paul’s audience, both Jewish and Gentile, would recognize the significance of this trust, as it conferred a unique status on the Jewish people. However, Paul addresses a tension: some Jews’ unbelief does not nullify God’s faithfulness , a term that underscores God’s unwavering reliability in keeping His promises. This faithfulness is contrasted with human deceit, echoing Psalm 116:11, where God’s truth stands against human falsehood. Paul also engages with the forensic concept of being declared righteous , a legal term familiar in Roman courts, to argue that God’s righteousness remains intact even when human unrighteousness is exposed. The discussion of God’s wrath reflects a settled, righteous indignation against sin, not arbitrary anger, a concept familiar in both Jewish and Greco-Roman moral thought.
›See the receipts
How other translations render this
ROM 3:1
- KJV
- What advantage then hath the Jew? or what profit is there of circumcision?
- BSB
- What, then, is the advantage of being a Jew? Or what is the value of circumcision?
- Koinōnos
- Then what advantage has the Jew? Or what is the value of circumcision?
ROM 3:2
- KJV
- Much every way: chiefly, because that unto them were committed the oracles of God.
- BSB
- Much in every way. First of all, they have been entrusted with the very words of God.
- Koinōnos
- Much in every way. To begin with, the Jews were entrusted with the oracles of God.
ROM 3:3
- KJV
- For what if some did not believe? shall their unbelief make the faith of God without effect?
- BSB
- What if some did not have faith? Will their lack of faith nullify Godʼs faithfulness?
- Koinōnos
- What then? If some were unfaithful, does their unfaithfulness nullify the faithfulness of God?
ROM 3:4
- KJV
- God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
- BSB
- Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
- Koinōnos
- By no means! Let God be true though every man were a liar, as it is written: "That you may be justified in your words and prevail when you are judged.
ROM 3:5
- KJV
- But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
- BSB
- But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.
- Koinōnos
- But if our unrighteousness establishes the righteousness of God, what shall we say? That God is unrighteous in bringing wrath? — I speak in a human way.
ROM 3:6
- KJV
- God forbid: for then how shall God judge the world?
- BSB
- Certainly not! In that case, how could God judge the world?
- Koinōnos
- By no means! For then how could God judge the world?
ROM 3:7
- KJV
- For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
- BSB
- However, if my falsehood accentuates Godʼs truthfulness, to the increase of His glory, why am I still condemned as a sinner?
- Koinōnos
- But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner?
ROM 3:8
- KJV
- 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.
- BSB
- Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!
- Koinōnos
- And why not do evil that good may come? — as some people slanderously report us to say. Their condemnation is deserved.
Only verses where the wording diverges meaningfully are shown. Identical phrasings are suppressed.
Where the historical framing draws from
- Josephus, WarsWars 2.8.14
- Josephus, WarsWars 2.9.3
- Josephus, AntiquitiesAntiquities 18.8.5
›Josephus, Wars Wars 2.8.14
“the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect.”
Cited to ground: the Jewish people held a distinct identity marked by circumcision and the possession of divine oracles
›Josephus, Wars Wars 2.9.3
“On the next day Pilate sat upon his tribunal, in the open market-place, and called to him the multitude, as desirous to give them an answer”
Cited to ground: Paul also engages with the forensic concept of being declared righteous , a legal term familiar in Roman courts
›Josephus, Antiquities Antiquities 18.8.5
“He then called the Jews together to Tiberias, who came many ten thousands in number; he also placed that army he now had with him opposite to them; but did not discover his own meaning, but the commands of the emperor, and told them that his wrath would, without delay, be executed on such as had the courage to disobey what he had commanded”
Cited to ground: The discussion of God’s wrath reflects a settled, righteous indignation against sin, not arbitrary anger, a concept familiar in both Jewish and Greco-Roman moral thought.
Translator's notes
ROM 3:2
- oracles:The word translated 'oracles' refers to divine utterances or pronouncements, often preserved from antiquity, carrying the weight of sacred tradition and revelation.
ROM 3:3
- faithfulness:The term translated 'faithfulness' here encompasses both the idea of trust and trustworthiness, suggesting God's unwavering reliability and adherence to his promises.
ROM 3:4
- You may be justified:The phrase 'You may be justified' carries the sense of being declared righteous or acquitted in a legal or covenantal sense, not merely made righteous.
ROM 3:5
- wrath?:The word translated 'wrath' describes a settled, deep-seated indignation or passionate anger, often with the implication of a just and righteous response to wrongdoing.