Ed Urzi

“Why not say–as some slanderously claim that we say–‘Let us do evil that good may result’? Their condemnation is just!” (Romans 3:8).

A person who attempts to discredit someone by misrepresenting something he or she said is someone who employs an ancient strategy that dates back to the Garden of Eden. For instance, consider the serpent’s claim regarding the fruit of the tree of the knowledge of good and evil in Genesis chapter three.

When told that certain death would result for those who chose to partake of that fruit, the serpent replied, “…’You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:4-5). That was a lie, and a clear misrepresentation of God’s warning to Adam in Genesis 2:16-17.

Another spiritual misrepresentation appears here in Romans 3:7-8. The following source draws our attention to the contrast that exists between Jesus’ teachings and those who suggest that we should “…do evil that good may result”…

“It does not take an accomplished theologian to see that this is not true Christianity. Think, for example, how Jesus insisted on a radical change of behavior for all who would follow him. He said, ‘If anyone would come after me, he must deny himself and take up his cross daily and follow me’ (Luke 9:23).

He admonished those whose ‘faith’ was only verbal… Furthermore, he told the Jews of his day, ‘… unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven’ (Matt. 5:20).” ₍₁₎

Regrettably, Paul the Apostle had little control over what others did with his message. Thus, there were some who chose to slander him by distorting his teachings. Paul documented one such example here in Romans 3:8. A similar example occurred in 1 Corinthians 5:9-10, where he sought to correct an erroneous application of his teaching concerning interpersonal relationships.

Other examples were cited by the Apostle Peter who wrote of “…our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures” (2 Peter 3:15-16).

As another source comments, “Tragically, the apostle’s gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1, 2).” ₍₂₎ Therefore, we should be mindful of Paul’s parting observation regarding those who deliberately misrepresent such teachings: “…They are condemned, and that’s what they deserve” (GW).

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.287]

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 3:8.

“For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, ‘Let us do evil that good may come’?–as we are slanderously reported and as some affirm that we say. Their condemnation is just” (Romans 3:7-8).

It has often been said that “the ends justify the means” in life. Those who embrace that philosophy believe that the methods we use to achieve a specific goal are less important than the goal itself, as long as the results are “good.” However, the Scriptures do not endorse that philosophy, and the passage quoted above helps us understand why.

Here in Romans 3:7, the “means” are represented by a lie. The “ends” represent the truth of God and His glory. Thus, we have a proposition that seeks to highlight the truth of God by means of a lie. Since lying involves an attempt to deceive by falsehood, and God is a God of truth, that approach can never bring “…honor to God by showing how truthful he is” (CEV).

One paraphrase of Romans 3:8 highlights the irrational nature of this argument: “If you follow through with that idea you come to this: the worse we are, the better God likes it!” (TLB). God’s glory does not require enhancement, and He certainly has no need of “enhancements” that find their origin in a lie. Our text from Romans 3:7-8 serves to illuminate that façade and expose it for what it is: an effort to rationalize or legitimize ungodly behavior by framing it in a manner that appears to bring glory to God.

Such attempts amount to sophistry, a word that describes a plausible, but misleading or fallacious argument. ₍₁₎ Sophistry involves the use of cleverly deceptive arguments that seem reasonable, but exhibit logical inconsistencies when examined more closely. This type of argument does not aim for truth or accuracy; instead, it is often used to mislead or deceive someone while engaged in a discussion or debate.

Of course, this approach is hardly limited to questions of a spiritual nature. For instance…

• A trial lawyer might use a seemingly plausible (but untruthful) legal argument to win acquittal for a guilty client.
• A salesperson with questionable ethics might exaggerate the benefits of a product or service with a clever, but misleading presentation.
• A politician might twist and manipulate an opponent’s statement to create a false but convincing narrative that harms the opposition candidate.

While these techniques are commonly used today, Paul the Apostle repudiated such methods and set the standard for us to follow in representing Biblical truths to others…

“Instead, we reject secrecy and shameful actions. We don’t use deception, and we don’t tamper with God’s word. Instead, we commend ourselves to everyone’s conscience in the sight of God by the public announcement of the truth” (2 Corinthians 4:2 CEB).

(1) sophistry. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved December 15 2025 from https://www.thefreedictionary.com/sophistry

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?” (Romans 3:5-6).

The Apostle Paul’s response to the convoluted reasoning of Romans 3:5 was to say once again, “That’s unthinkable!” (GW). If God were to dismiss human sin, then how could He hold the members of His human creation accountable for their behavior? As one paraphrase renders this passage, “…If God were not entirely fair, how would He be qualified to judge the world? (NLT).

To understand why the premise of Romans 3:5 unravels, it helps to remember that God is both holy and just. The word “holy” means “set apart” and conveys the idea of absolute moral purity. “Holiness” means that God is completely separate from anything that may be wrong, dirty, or impure. It also expresses the qualities of honor, virtue, and ethical perfection by extension.

When we describe God as just, we are referring to the fact that He acts with complete fairness and equity in every aspect of His dealings with humanity. The Old Testament concept of a “just” individual communicates the idea of someone who is lawful, righteous, and/or correct. The New Testament concept of this word identifies someone who is virtuous, innocent, faultless, and/or guiltless.

These concepts are frequently associated with the word “righteous” in both testaments. This simply refers to one who does what is right, and helps explain Paul’s sharply negative reaction to the suggestion that God might condone human sinfulness simply because it displays His righteousness to a greater degree.

We can also turn to a helpful analogy with respect to the scenario Paul offers here in Romans 3:5-8. For example, how many of us would keep a broken clock on a wall of our home simply because it happens to display the correct time twice a day? In that instance, most of us would repair the clock or discard it in favor of a replacement. In a similar manner, God does not accept human sinfulness simply because it serves to accentuate His purity on occasion.

While our sin may highlight God’s righteousness, that is not a valid excuse for God to reward it. As mentioned earlier, Paul likely fielded such questions from those who sought to discredit him and ease their discomfort over the implications of the gospel message. If that was the case, then the following verses will demonstrate that Paul was more than prepared to meet that challenge.

Image Attribution: Original photograph: Audrius Meskauskas; derivative work: Jahoe., CC BY-SA 3.0, via Wikimedia Commons

“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man)” (Romans 3:5).

Here in Romans 3:5, Paul the Apostle offered another inquiry in this series of interactive, Q&A sessions with his audience. The New Living Translation (NLT) presents this exchange in a manner that is highly accessible for modern-day audiences: “’But,’ some might say, ‘our sinfulness serves a good purpose, for it helps people see how righteous God is. Isn’t it unfair, then, for him to punish us?’” Nevertheless, Paul was quick to add, “(This is merely a human point of view).”

In making that clarification, it seems that Paul wanted to close off any avenue of speculation regarding the purpose of this question. For example, Paul did not support the premise of that question, nor did he support that conclusion. Instead, he employed that convoluted thought process as a diagnostic tool for the benefit of his audience.

By reminding his readers that he was “…arguing the way humans would” (GW), Paul drew back the curtain on the contorted logic of his opponents. He used a similar strategy in Galatians 3:15, and will later stretch this idea to its natural (and absurd) conclusion in Romans 3:8.

Much like a sparkling jewel against a black velvet background, this question sought to contrast God’s righteousness against the dark background of human sin. To this way of thinking, humanity’s sinful behavior serves a good purpose if the worst of humanity brings out the best in God. And if that behavior serves a good purpose, then God should refrain from condemning human sinfulness. In fact, He should credit humanity for serving Him instead. ₍₁₎

This brief hypothetical reminds us that we should never underestimate the human capacity to justify a desired outcome, even if that justification is patently absurd. The flaw in this premise is that God doesn’t need our unrighteousness to demonstrate His righteousness. Nor does He accept human wrongdoing as an excuse simply because it offers a greater opportunity to show His grace and patience.

Paul will begin dismantling this “human argument” (HCSB) beginning in the following verse, but first, one commentary offers some food for thought…

“Some may think they don’t have to worry about sin because (1) it’s God’s job to forgive; (2) God is so loving that he won’t judge; (3) sin isn’t so bad—it teaches valuable lessons; or (4) we need to stay in touch with the culture around us. It is far too easy to take God’s grace for granted. But God cannot overlook sin. No matter how many excuses they make, sinners will have to answer to God for their sin.” ₍₂₎

(1) See Bruce, F. F. (1986). New International Bible Commentary [pg.1322]

(2) Life Application Study Bible NKJV [Romans 3:5-8] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged'” (Romans 3:4).

Paul the Apostle was appalled by the implication that God could not be trusted simply because others lacked faith in Him (Romans 3:3). Various translations have characterized Paul’s vehement opposition to that idea with phrases such as “Absolutely not!” (GNT), “By no means.” (AMPC), and, “That would be unthinkable!” (GW) here in verse four.

One commentator expands upon Paul’s response by cleverly recasting this portion of Scripture as a question and answer session between Paul and an unnamed objector…

The objector: “…But what if some of the Jews disobeyed these commandments and were unfaithful to God and came under his condemnation? You have just said that God gave the Jews a special position and a special promise. Now you go on to say that at least some of them are under the condemnation of God. Does that mean that God has broken his promise and shown himself to be unjust and unreliable?

Paul: Far from it! What it does show is that there is no favouritism with God and that he punishes sin wherever he sees it. The very fact that he condemns the unfaithful Jews is the best possible proof of his absolute justice. He might have been expected to overlook the sins of this special people of his but he does not.” ₍₁₎

Paul went on to support this assertion with an allusion to Numbers 23:19: “let God be true but every man a liar.” The underlying message behind that statement is unmistakable: even if every member of the human race promoted a falsehood, we can depend upon God’s commitment to the truth. In commenting on this passage, another source offers some valuable counsel: “Whenever there is a question whether God or man is right, always proceed on the basis that God is right and every man is a liar.” ₍₂₎

Our author then reached back to the Old Testament Scriptures once again to present another supporting reference: “That You may be found just when You speak, And blameless when You judge” (Psalm 51:4). Our final commentator ties these references together with an important observation: “The fact that the Jews, who were given the Word of God did not obey the Word of God, in no way invalidates the Word but simply confirms the purpose of the Word, which is to convict all men of the undeniable reality that they are sinners.” ₍₃₎

(1) Barclay, William. “Commentary on Romans 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-3.html. 1956-1959.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers [Romans 3:1-20]

(3) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.26] https://mbc.icm.org/

“For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Romans 3:3).

The Apostle Paul continued his brief Q&A session here in Romans 3:3 by asking, “What if some of the Jewish people were faithless? Will their lack of faith nullify God’s faithfulness?” To put it another way, “Will God be unfaithful because some are unfaithful to Him?” Paul responded to that question with a resounding no…

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged’” (Romans 3:4).

To illustrate the idea behind these statements, let’s consider a contemporary expression of faithlessness: the belief that “god” does not exist, and the universe is merely a product of random chance. While some may disbelieve in the idea of a Creator, their disbelief has no bearing on the question of His existence. In other words, a lack of faith on our part does not invalidate God’s existence. Nor does it negate His faithfulness to us. As Paul would later write in the Biblical letter we know today as 2 Timothy, “If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13).

In addition, one source draws an interesting correlation between Romans 3:3 and the psychological theory of projection. This describes a condition where someone attributes (or “projects”) an undesired thought, emotion, or impulse to someone (or something) else…

“Paul is calling attention to a point of difference between God and humanity. We are, by our sinful nature, covenant breakers. We do not always tell the truth. We do not always keep our promises. Does this mean that we can project our own sinfulness onto God and suggest that God might from time to time break his promises?

…It is utterly unthinkable that God would ever break a promise. But God never said people would be redeemed by unrighteousness or by disobeying his commandments. He never promised automatic salvation apart from faith. Instead, God has the perfect right to judge sin.” ₍₁₎

In light of this, we must take care to avoid projecting our negative experiences with untrustworthy human beings onto God, for we can always rely on God’s faithfulness towards us. Finally, we would also do well to remember the message of Hebrews 11:6…

“But without faith it is impossible to please God: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

(1) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

In Romans 3:1, Paul the Apostle asked, “So what’s the advantage of being a Jew?” (CEB). He now proceeds to answer that question here in verse two: the Jewish people were “…entrusted with the oracles of God” (NET).

For some, the word “oracle” conjures up the image of a mystical artifact, or a being who shares cryptic prophecies and visions of the future. But in the context of Romans 3:2, the word “oracle” refers to a divine communication or revelation. ₍₁₎ Paul employs that terminology to describe the Hebrew Scriptures, thus affirming the Jewish people’s honored role in publishing God’s written revelation. In fact, the people of Old Testament Israel embraced that privilege with remarkable dedication…

“The reason we do not possess many older copies of the Hebrew Scriptures is because of the reverence with which the Jews protected the purity of God’s Word. The Jews considered the text so sacred that they ceremoniously disposed of worn copies. The worn copies were first stored in a special room in the synagogue, called a Genizah. After a number of copies accumulated, they were all buried together (usually in the grave of some Jewish scholar). The Jews believed that this would protect readers from misreading God’s Word because of worn spots in older manuscripts.” ₍₂₎

Another scholar discusses the extraordinary consistency that exists between today’s Old Testament and earlier Biblical manuscripts such as the Dead Sea Scrolls….

“The main reason for all this consistency is that the scribes who made the copies had a profound reverence for the text. Jewish traditions laid out every aspect of copying the text as if it were law, from the kinds of materials to be used to how many columns and lines were to be on a page; nothing was to be written from memory. There was even a religious ceremony to perform each time the name of God was written. Any copy with just one mistake in it was destroyed. This guarantees us that there has been no substantial change in the text of the OT in the last 2000 years and evidence that there was probably very little change before that.” ₍₃₎

Finally, we have the testimony of Flavius Josephus, the ancient Jewish historian and contemporary of the Apostle Paul…

“How firmly we have given credit to those books of our own nation is evident by what we do; for during the many ages that have already passed, no has been so bold as either to add anything to them, or take anything away from them, or to make any changes in them; but it becomes natural to all Jews immediately, and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and if occasion be, to die for them” ₍₄₎

(1) λόγιον. (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/logion

(2) McDowell, J. (1997). Josh McDowell’s handbook on apologetics (electronic ed.). [pg. 20]

(3) Geisler, N. (2018, June 5). How Reliable is the Modern Bible? Ankerberg Theological Research Institute. Retrieved December 12, 2025, from https://blog.atriresearch.org/articles/how-reliable-is-the-bible

(4) Against Apion by Flavius Josephus. (n.d.). https://www.gutenberg.org/files/2849/2849-h/2849-h.htm

The opening verses of Romans chapter three evoke the image of the Apostle Paul as if he were offering testimony on a judicial witness stand. However, there is a difference between the type of questioning we find here in Romans chapter three and the type of interrogation that might occur in a court of law. The difference is this: Paul is serving as both the prosecuting attorney as well as the defendant in this chapter.

In his role as prosecutor, Paul will probe for disparities in the testimony of Paul, the defendant. That “testimony” will take the form of Paul’s teaching from the first two chapters of this book. This approach will enable Paul to address questions that might arise from those teachings in the minds of his “jurors.” Those “jurors” comprise the audience for this epistle, both ancient and modern.

For instance, the opening verse of Romans chapter three presents us with some questions that Paul likely encountered on his missionary journeys…

“What advantage then has the Jew, or what is the profit of circumcision?” (Romans 3:1).

To address these questions, we must return to an earlier portion of Romans chapter two. There, Paul entered into a lengthy discussion regarding regarding the ritual of circumcision and what that practice was supposed to represent. Paul used the act of circumcision as part of that discussion to to make two important points:

• Circumcision is profitable if one keeps the Law. In other words, the practice of Judaism would benefit those who live up to the requirements of the Mosaic Law.
• But if one fails to live up to the Law, then he or she effectively becomes like anyone else. To use Paul’s terminology, one’s “circumcision will become uncircumcision” no matter how “religious” that person seems to be (see Romans 2:25).

While there were many who were trusting in the Mosaic ritual of circumcision for their salvation, their disobedience to the spirit of the Law invalidated that observance. In addition, Paul also reminded his audience that “…there is no preferential treatment with God” (Romans 2:11 Phillips). With these things in mind. one might ask, “What spiritual advantage does a Jewish person have over anyone else?”

Our author will go on to answer that question with a confident affirmation…

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

Paul will later expand on those advantages as we move further into the book of Romans. However, our next study will focus on the chief advantage mentioned here: “the oracles of God.”

In Romans chapter two, the Apostle Paul dealt with a variety of topics related to hypocritical spirituality. He first confronted those who claimed a position of moral superiority by saying: “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things” (Romans 2:1 NIV).

He then addressed those whose behavior failed to reflect their external profession of spiritual belief: “You who boast in the law, do you dishonor God by breaking the law?” (Romans 2:23 CSB). Finally, Paul turned his attention to the consequences of spiritual hypocrisy by saying: “No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:24 TLB).

Here now in Romans chapter three, Paul will hold something of a “Question and Answer” session to help address some inquiries that might arise in the minds of his audience. To do so, Paul will structure portions of Romans chapter three as a dialog with a hypothetical opponent. This approach should come as no surprise given what we know of Paul’s time in the ancient city of Athens…

“Therefore [Paul] reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there” (Acts 17:17).

Those who confronted Paul in these venues undoubtedly influenced this approach…

“Some of the Epicurean and Stoic philosophers also conversed with him. And some said, ‘What does this babbler wish to say?’ Others said, ‘He seems to be a preacher of foreign divinities’–because he was preaching Jesus and the resurrection'” (Acts 17:18 ESV and following).

Thus, in the words of one source…

“It often becomes easier to follow Paul’s arguments if the reader imagines the apostle face to face with a heckler, who makes interjections and receives replies which sometimes are withering and brusque. It is by no means impossible that some of the arguments in Romans first took shape in this way, in the course of debates in synagogue or market place.” ₍₁₎

Finally, the prolific 17th-century commentator Matthew Henry offers a brief, verse-by-verse outline of this chapter that will help us follow along with the flow of these arguments…

• (1–8) Objections answered.
• (9–18) All mankind are sinners.
• (19, 20) Both Jews and Gentiles cannot be justified by their own deeds.
• (21–31) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. ₍₂₎

Image Attribution: Question and answer icons created by Anggara – Flaticon

(1) Barrett, C. K. A Commentary on the Epistle to the Romans. Harper’s New Testament Commentaries series. New York: Harper & Row Publishers, 1957 [ p. 43]. Quoted in Notes on Romans 2025 Edition Dr. Thomas L. Constable https://soniclight.com/tcon/notes/html/romans/romans.htm Accessed 5 December, 2025.

(2) Matthew Henry’s Concise Commentary on the Bible – Christian Classics Ethereal Library. (n.d.). https://ccel.org/ccel/henry/mhcc/mhcc.xxxvii.iii.html

“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by God’s Spirit. And a person with a changed heart seeks praise from God, not from people” (Romans 2:29 NLT).

The “circumcision of the heart” referenced here in Romans 2:29 is a figure of speech that conveys the idea of internal virtue. The following commentary underscores the importance of this concept for Jewish and non-Jewish audiences alike…

“To be a Jew meant you were in God’s family, an heir to all his promises. Yet Paul made it clear that membership in God’s family is based on internal, not external, qualities. All whose hearts are right with God are true Jews-that is, part of God’s family (see also Gal 3:7). Attending church or being baptized, confirmed, or accepted for membership is not enough, just as submitting to circumcision was not enough for the Jews. God desires our heartfelt devotion and obedience (see also Deu 10:16; Jer 4:4).” ₍₁₎

Paul the Apostle thus employed circumcision as a metaphor to characterize the transformative change that results from the work of God’s Spirit in one’s life. One source finds an important point of application for contemporary readers within this passage…

“Many Jews in Paul’s day had a deficient understanding of covenant that reduced their relationship with God to mere externals. This is the tendency of fallen sinners, namely, to think that they are right with the Lord as long as they perform the right rituals or render perfunctory outward obedience. We should never think that we are immune from this temptation. The heart is what is most important to God, so let us put our hearts into our service to Him.” ₍₂₎

So, having now established the sinful state of all humanity in Romans chapter one and the fearsome reality of God’s wrath in Romans chapter two, our author will next proceed to answer some objections in Romans chapter three. But like any good author, Paul will vary his literary style to help maintain his reader’s interest. That will lead to a noticeable shift in his rhetorical approach as we enter chapter three.

The following chapter of Romans will function very much like a modern-day FAQ, or “frequently asked questions” section of a document. In it, Paul will address several challenges to his teachings in a “Q & A” format. But before we enter that portion of Scripture, our study in Romans chapter two will close with a helpful reminder from Romans 2:29: “…you should want praise from God and not from humans” (CEV).

(1) Life Application Study Bible NKJV [Romans 2:28-29] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) The Place of Circumcision (2014, February 11). Ligonier Ministries. https://learn.ligonier.org/devotionals/place-circumcision