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Then what advantage has the Jew? Or what is the value of circumcision? ²Much, in every way. For in the first place the Jews were entrusted with the oracles of God. ³What if some were unfaithful? Will their faithlessness nullify the faithfulness of God? ⁴By no means! Although everyone is a liar, let God be proved true, as it is written,

“So that you may be justified in your words,

and prevail in your judging.”

⁵ But if our injustice serves to confirm the justice of God, what should we say? That God is unjust to inflict wrath on us? (I speak in a human way.) ⁶By no means! For then how could God judge the world? ⁷But if through my falsehood God’s truthfulness abounds to his glory, why am I still being condemned as a sinner? ⁸And why not say (as some people slander us by saying that we say), “Let us do evil so that good may come”? Their condemnation is deserved!

None Is Righteous

⁹ What then? Are we any better off? No, not at all; for we have already charged that all, both Jews and Greeks, are under the power of sin, ¹⁰as it is written:

“There is no one who is righteous, not even one;

there is no one who has understanding,

there is no one who seeks God.

All have turned aside, together they have become worthless;

there is no one who shows kindness,

there is not even one.”

“Their throats are opened graves;

they use their tongues to deceive.”

“The venom of vipers is under their lips.”

“Their mouths are full of cursing and bitterness.”

“Their feet are swift to shed blood;

ruin and misery are in their paths,

and the way of peace they have not known.”

“There is no fear of God before their eyes.”

¹⁹ Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced, and the whole world may be held accountable to God. ²⁰For “no human being will be justified in his sight” by deeds prescribed by the law, for through the law comes the knowledge of sin.

Righteousness through Faith

²¹ But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, ²²the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, ²³since all have sinned and fall short of the glory of God; ²⁴they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; ²⁶it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus.

²⁷ Then what becomes of boasting? It is excluded. By what law? By that of works? No, but by the law of faith. ²⁸For we hold that a person is justified by faith apart from works prescribed by the law. ²⁹Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, ³⁰since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith. ³¹Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

7. If indeed ⁹²⁹² Or, “For if” — Si enim — εἰ γὰρ. The particle γὰρ here gives no reason, but is to be viewed as meaning then, or indeed, verily; see Luke 12:58; John 9:30; Acts 16:37; Philippians 2:27 Stuart renders it, still, and says, that it “points to a connection with verse. 5, and denotes a continuance of the same theme.” Macknight often renders it by further, besides, and no doubt rightly. — Ed. the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — “If by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God’s glory, should be punished as a sinner.” ⁹³⁹³ It is remarkable how the Apostle changes his words from the third verse to the end of this, while the same things are essentially meant. His style is throughout Hebraistic. Stuart makes these just remarks, “Αδικία is here [Romans 3:5] the generic appellation of sin, for which a specific name, ἀπιστία, was employed in Romans 3:3, and ψεῦσμα, in Romans 3:7. In like manner the δικαιοσύνη, in Romans 3:5, which is a generic appellation, is expressed by a specific one, πίστιν, in Romans 3:3, and by ἀλήθεια, in Romans 3:7. The idea is substantially the same, which is designated by these respectively corresponding appellations. Fidelity, uprightness, integrity, are designated by πίστιν, δικαιοσύνην, and ἀλήθεια; while ἀλήθεια, and ἀπιστία ἀδικία, designate unfaithfulness, want of uprightness and false dealing. All of these terms have more or less reference to the ברית, covenant or compact (so to speak) which existed between God and his ancient people.” — Ed.

⁹² Or, “For if” — Si enim — εἰ γὰρ. The particle γὰρ here gives no reason, but is to be viewed as meaning then, or indeed, verily; see Luke 12:58; John 9:30; Acts 16:37; Philippians 2:27 Stuart renders it, still, and says, that it “points to a connection with verse. 5, and denotes a continuance of the same theme.” Macknight often renders it by further, besides, and no doubt rightly. — Ed.

⁹³ It is remarkable how the Apostle changes his words from the third verse to the end of this, while the same things are essentially meant. His style is throughout Hebraistic. Stuart makes these just remarks, “Αδικία is here [Romans 3:5] the generic appellation of sin, for which a specific name, ἀπιστία, was employed in Romans 3:3, and ψεῦσμα, in Romans 3:7. In like manner the δικαιοσύνη, in Romans 3:5, which is a generic appellation, is expressed by a specific one, πίστιν, in Romans 3:3, and by ἀλήθεια, in Romans 3:7. The idea is substantially the same, which is designated by these respectively corresponding appellations. Fidelity, uprightness, integrity, are designated by πίστιν, δικαιοσύνην, and ἀλήθεια; while ἀλήθεια, and ἀπιστία ἀδικία, designate unfaithfulness, want of uprightness and false dealing. All of these terms have more or less reference to the ברית, covenant or compact (so to speak) which existed between God and his ancient people.” — Ed.