Romans 3:5-9

 

 

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Romans 3:5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God Who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) (NASB: Lockman)

Greek: ei de e adikia hemon theou dikaiosunen sunisthesin (3SPAI) ti eroumen (1PFAI) me adikos o theos o epipheron (PAPMSN) ten orgen; kata anthropon lego (1SPAI)
Amplified: But if our unrighteousness thus establishes and exhibits the righteousness of God, what shall we say? That God is unjust and wrong to inflict His wrath upon us [Jews]? I speak in a [purely] human way.
 (Amplified Bible - Lockman)
Barclay: But, you say, if our unrighteousness merely provides proof of God’s righteousness, what are we to say? Surely you are not going to try to argue that God is unrighteous to unleash the Wrath upon you? (I am using human arguments:)  (Westminster Press)
Gingrich
: “But, Paul, if our [the Jews’] unrighteousness [unfaithfulness] manifests [makes the more conspicuous] the righteousness [faithfulness] of God, then would not God be unrighteous in punishing us?” “Can a righteous God punish us for doing Him a favor [for making His faithfulness known]?” (Gingrich, R. E. Riverside)
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)

William Newell: If God makes use of human sin to set forth His glory (as He will) would it not be unrighteous to punish that sin with wrath? Here Paul enters into the Jewish consciousness: "If our unrighteous Jewish history has commended the righteousness of God, what shall we say? God went right on fulfilling what His oracles said, despite the unfaithfulness of us to whom they had been committed, and, in fact, by means of our sinful Jewish history God's prophecies concerning our disobedience were fulfilled before the whole world, from Moses on." (Romans)
Phillips: But if our wickedness advertises the goodness of God, do we feel that God is being unfair to punish us in return? (I'm using a human tit-for-tat argument.)  (
Phillips: Touchstone)
Wuest: But in view of the fact that our unrighteousness establishes by proof God’s righteousness, what shall we say? God is not unrighteous who inflicts wrath, is He? I am using a mode of speech drawn from human affairs.  (
Erdmans
Young's Literal: And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)

REFERENCES

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Jamieson, F, B
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Precept Ministry

Romans Notes in Outline Form
Romans 3:1-5 Man's Desperation/God's Good News-5
Romans 3:9-24 Man's Desperation/God's Good News-6

Romans 3
Romans:3:1 -20
Romans:3:21 -31

Romans 3:1-8 God's Answer to Man's Misguided Thinking
Romans 3:9-20 We've All Blown It
Romans 3:21-25b How to Be Right with God
Romans 3:25-31 Justice for All

Romans 3:1-8 Objections That Must Be Answered
Romans 3:9-20 The Man In My Mirror
Romans 3:19-31 The New Man In My Mirror

Romans 3 Commentary
Romans: Studies in Romans - Book
Romans 3:1-20;21-26 ; 27-4:3
Romans 3:1-25; Romans 3:26-4:12
Romans 3 Commentary
Romans 3Commentary
Romans 1:1-3:26 Righteousness: It’s Not What You Know
Romans 3:1-8 Condemning Questions

Romans 3:9-20 Shutting the Mouths of the Self-Righteous

Romans 3:21-26 Justification: A Divine Perspective

Romans 3:27–4:25 Abraham: The Faith of Our Father
Romans 3 from Anti-Nicene Fathers

Romans 3:1-20 Do You Need the Gospel?; Ro 3:21ff
Romans Commentary (Google Book)
Romans 2:17-3:8 Mr. Churchman 

Romans 3:9-20 No Exceptions

Romans 3:21-26 But Now 

Romans 3:27-31 The Implications of the Good News 

Romans 3:1-20 The Best is a Bust

Romans 3:21-31 Great Is Thy Faithfulness

Romans 3 Concise Notes
Romans: Prologue to Prison - 24 Chapter Book
Romans 3 Commentary
Romans 3:1-8 Exposition
Romans 3:9-20 Exposition
Romans 3:21-31 Exposition
Romans Notes - Verse by Verse Notes
Romans 3:1-8; 9-20; 21-23; 3:24-31
Romans Commentary online (Alternate source)
Romans 3 Commentary
Romans 3:1-4

Romans 3:5-8

Romans 3:9-20

Romans 3:21-26

Romans 3:27-31

Romans 1 - 7
Romans 3:1-4 The Advantage of Being Jewish, Part 1
Romans 3:5-8 The Advantage of Being Jewish, Part 2
Romans 3:9-12 The Guilt of All Men, Part 1
Romans 3:12-20 The Guilt of All Men, Part 2
Romans Mp3's by chapter/verse
Romans 3
The Epistle of Paul the Apostle to the Romans (Google)
Romans 3 Commentary
Romans 3:1-8 Let God be True

Romans 3:9-18 None, None, None!
Romans 3:1-8 Let God Be True Though Every Man a Liar Part One
Romans 3:1-8 Why God Inspired Hard Texts
Romans 3:9-18 All Jews and Gentiles Are Under Sin
Romans 3: Greek Word Studies
Romans 2:17-3:20 None Righteous
Romans 3:3-4: God Justified, Though Man Believes Not
Romans 3:11 The Greatest Folly in the World

Romans 3 Exposition
Romans 3:9-26: Peale or Paul?

Romans 3:27-4:25: Exhibit A
Romans 3:1-20 Total Wipeout

Romans 3:21-31 But Now

Romans 3 Greek Word Studies
Romans 3:1-8 Prove Yourselves Doers Of The Word, In Christ
Romans 3:9-18 Oh, The Sinfulness Of The Sinful Heart!
 
Romans 2:17-3:8 Full Mind, Empty Heart
Romans 3:9-31 "That Saved A Wretch Like Me"
Download Lesson 1 of part 1 (Romans 1-5)

ROMANS ROAD
to RIGHTEOUSNESS
Romans
1
:18-3:20
Romans
3:21-5:21
Romans
6:1-8:39
Romans
9:1-11:36
Romans
12:1-16:27
SIN SALVATION SANCTIFICATION SOVEREIGNTY SERVICE
NEED
FOR
SALVATION
WAY
OF
SALVATION
LIFE
OF
SALVATION
SCOPE
OF
SALVATION
SERVICE
OF
SALVATION
God's Holiness
In
Condemning
Sin
God's Grace
In
Justifying
Sinners
God's Power
In
Sanctifying
Believers
God's Sovereignty
In
Saving
Jew and Gentile
Gods Glory
The
Object of
Service
Deadliness
of Sin
Design
of Grace
Demonstration of Salvation
Power Given Promises Fulfilled Paths Pursued
Righteousness
Needed
Righteousness
Credited
Righteousness
Demonstrated
Righteousness
Restored to Israel
Righteousness
Applied
God's Righteousness
IN LAW
God's Righteousness
IMPUTED
God's Righteousness
OBEYED
God's Righteousness
IN ELECTION
God's Righteousness
DISPLAYED
Slaves to Sin Slaves to God Slaves Serving God
Doctrine Duty
Life by Faith Service by Faith

Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT"

BUT IF OUR (in context primarily Jewish) UNRIGHTEOUSNESS DEMONSTRATES THE RIGHTEOUSNESS OF GOD:ei de e adikia hemon theou dikaiosunen sunisthesin (3SPAI): (Ro 3:7,25,26; 8:20,21)

As you study this somewhat complex section, keep in mind Paul's purpose. From the chart above, notice that Paul is building his case for the deadliness of sin and the absolute need for perfect righteousness. He first deals with the utter depravity of the godless pagan and then he turns to the religious man (especially the pious proud Jew), proving that the entire human race (Gentile and Jew) is guilty before God. He is laying the framework which prepares their heart to hear the only answer that can counter sin and death, the Gospel of Jesus Christ (Mk 1:1). Whether pagan or pious, both parties must come (cp Isa 55:1, 2, 3) and receive the good news of salvation by grace through faith (Isa 40:9, 10, 11, Isa 41:27, Isa 52:7, 61:1, 2a, Lk 2:10, Acts 8:12, 13:32, Heb 4:2-note; He 4:6-note).

The New Living Translation has a helpful paraphrase rendering Romans 3:5, 6...

“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?” (This is merely a human point of view.) 6 Of course not! If God were not entirely fair, how would He be qualified to judge the world? (NLT - Tyndale House)

In other words, the imaginary Objector's question is that if people’s unrighteousness is an occasion for the righteousness of God to be shown, is it not unfair for God to execute His wrath upon unrighteousness? If our unrighteousness causes the righteousness of God to shine more gloriously, how can God visit us with wrath?

Denny explains that...

Here another attempt is made to invalidate the conclusion of Romans 2, that the Jew is to be judged "according to his works" exactly like the Gentile. If the argument of Ro 3:3ff is correct, the unbelief of the Jews actually serves to set off the faithfulness of God -- it makes it all the more conspicuous; how then can it leave them exposed to judgment? This argument is generalized in Ro 3:5 and answered in Ro 3:6. (Greek New Testament)

Unrighteousness (93) (adikia from a = without + díke = what is right) is a condition of not being right, whether with God, according to the standard of His holiness and righteousness, or with man, according to the standard of what man knows to be right by his conscience.

In secular Greek adikia referred to unjust acts, or to deeds which caused personal injury. Rather than a general concept of injustice, this word was taken, in the writings of Plato, to mean an unjust act which injures a specific person. Such an act was not necessarily a violation of some specific law, but rather an affront against the just order of society. Among the acts which fell into this category were theft, fraud, and sexual crimes. Later this word came to mean a neglect of duty toward the pagan gods. The Septuagint (LXX) used this word to describe social sins, those deeds which violated human relations or the political order of society. Among these injustices were deceit, fraud, and lying.

Barclay writes that...

Adikia is the precise opposite of dikaiosune (righteousness), which means justice; and the Greeks defined justice as giving to God and to men their due. The evil man is the man who robs both man and God of their rights. He has so erected an altar to himself in the centre of things that he worships himself to the exclusion of God and man." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos)

Larry Richards writes that adikia

means "wrongdoing," "unrighteousness," "injustice." Its focus is on the concept of sin as conscious human action that causes visible harm to other persons in violation of the divine standard. (Richards, L O: Expository Dictionary of Bible Words: Regency)

Adikia is used 25 times in the NT - Lk. 13:27; 16:8f; 18:6; Jn. 7:18; Acts 1:18; 8:23; Rom. 1:18, 29; 2:8; 3:5; 6:13; 9:14; 1 Co. 13:6; 2 Co. 12:13; 2 Thess. 2:10, 12; 2 Tim. 2:19; Heb. 8:12; James. 3:6; 2 Pet. 2:13, 15; 1 Jn. 1:9; 5:17 and in the NAS is translated "doing wrong, 1; evildoers, 1; iniquities, 1; iniquity, 2; injustice, 1; unrighteous, 2; unrighteousness, 12; wickedness, 4; wrong."

Righteousness (1343) (dikaiosune from díkaios = , being proper or right in the sense of being fully justified being in accordance with what God requires) conveys the idea of conforming to a standard or norm. In Biblical terms it is that which is acceptable to God and in keeping with what God is in His holy character.

The word “righteousness” comes from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard. Righteousness is a moral concept. God’s character is the definition and source of all righteousness and this is exactly what Paul is referring to in the context of the present verse.

God is totally righteous because He is totally as He should be. The righteousness of God could be succinctly stated as that which is all that God is, all that He commands, all that He demands, all that He approves, all that He provides (through Christ).

Demonstrates (4921) (sunistemi/sunistao from sún = together with + hístemi = set, place, stand) means literally to set together. It was used of setting one person with another by way of introducing or presenting him, hence, “to commend.” (commend = recommend as worthy of confidence or notice).

Here in (Romans 3:5) sunistao is used in the sense of putting together with a view to showing, proving, or establishing. Human sin is a foil by which God’s righteousness is seen all the more clearly. It establishes the fact of God’s righteousness, proves it by its very contrast with that sin.

Stated another way, the idea of "demonstrates" is that man's unrighteousness presents a dramatic contrast with God's righteousness -- it's like a jeweler who displays a diamond (God's righteousness) on black velvet (sin) to make the stone appear even more beautiful. It is true that God’s judgment of sin shows His righteousness and brings Him glory, but this does not mean that God is unfair.

The question is whether, considering that human unrighteousness demonstrates God’s righteousness, is it right that He should punish man for what makes for His glory? The answer is that God is judge and therefore must punish sin. If this were not the case He could not be God.

What was their "Jewish Righteousness?" William Newell (
Romans 3: Devotional and Expositional) has the following suggestions...

1. National disobedience to God’s oracles from Sinai onward.

2. Such neglect of these oracles, that at times (as in Josiah’s day), a single copy of the Law was a rarity!

3. Pride, however, over their position as the possessors of these oracles, even to the despising of nations that had them not, instead of ministering them to others (as Ps 67 shows was Israel’s real business).

4. Appalling ignorance of the spiritual meaning of the Divine oracles, and of the "voices of their prophets, " so they even killed the Righteous One! (Acts 13:27).

In context it is quite likely that this imaginary antagonist is making an appeal to David's unrighteousness that Paul had just used to show that God is righteous when He judges sin. But this valid observation may be twisted and perverted to serve the purpose of the apostolic antagonists. If this is true, the objector says, then our unrighteousness is the means of the commendation of God's righteousness and, if that be true, then what shall we say? Is it not man who thereby makes God's righteousness more conspicuous? Is he not to be commended for this rather than to be judged for sin by the infliction of divine wrath? Should not God be grateful rather than vindictive?

S. Lewis Johnson comments on "the righteousness of God" as

"not a reference to the righteousness of God that is given in justification to men who believe (cf. Ro 1:17; 3:21, 22; 10:3), but to the divine attribute of righteousness in its comprehensive sense, inclusive of His faithfulness (cf. Ro 3:3) and truth (cf. Ro 3:4, 7) . (Romans 3:5-8)

WHAT SHALL WE SAY? THE GOD WHO INFLICTS WRATH IS NOT UNRIGHTEOUS, IS HE?: ti eroumen (1PFAI) me adikos o theos o epipheron (PAPMSN) ten orgen: (Ro 4:1; 6:1; 7:7; 9:13,14) (Ro 2:5; 3:19; 9:18, 19, 20; 12:19; Dt 32:39, 40, 41, 42, 43; Ps 58:10,11; 94:1,2; Nah 1:2,6, 7, 8; 2Thes 1:6, 7, 8, 9; Rev 15:3; 16:5, 6, 7; 18:20)

What shall we say? - James Denny asks...

What inference shall we draw? Surely not that God, He who inflicts the wrath due to unrighteousness at the last day (Ro 1:18-note), is Himself unrighteous, to speak as men speak. Away with the thought! If this were so, how should God judge the world? That God does judge the world at last is a fixed point for Paul and those with whom he argues; hence every inference which conflicts with it must be summarily set aside. God could not judge at all if He were unjust; Therefore, since He does judge, He is not unjust, not even in judging men whose unrighteousness may have served as a foil to His righteousness. It is not thus that the conclusions of Romans 2 can be evaded by the Jew. (Expositor's Greek Testament)

This is clearly a rhetorical question, which Paul is asking for effect. The question is accompanied by the Greek negative particle me, which expects a negative answer.

Paul anticipates and answers the objection that his teaching actually impugned the very holiness and purity of God’s character

The KJV Bible Commentary says that ...

This is a clever but illogical argument. It is twisting Scripture to make what is inherently evil appear to be ultimately good. Paul anticipates someone saying, “If my unfaithfulness causes God’s faithfulness to be more apparent, is not my sin by contrast enhancing the world’s concept of the absolute holiness and faithfulness of God?” (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

Inflicts (2018) (epiphero from epí = upon, to + phéro = to bring) is literally to bear upon, and in the present context means to bring upon or to inflict wrath or vengeance. Note the present tense indicating that this is a continual attitude of God.

Wrath (3709) (orge from orgaô = to teem, to swell) (Click word study of orge) is based on the root idea of a gradual swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. It is a deep, inner resentment that seethes and smolders. God's orge in short is His constant, controlled and settled indignation and opposition toward sin. God's settled indignation means that His holiness cannot and will not coexist with sin in any form whatsoever. God’s wrath is His holy hatred of all that is unholy and everything that is unrighteous. 

Note that God's orge does not refer to sudden, explosive, uncontrollable outbursts of anger and rage to which men are so prone. 

Here are the 36 uses of orge in the NT - Matt. 3:7; Mk. 3:5; Lk. 3:7; 21:23; Jn. 3:36; Rom. 1:18; 2:5, 8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4, 5; Eph. 2:3; 4:31; 5:6; Col. 3:6, 8; 1 Thess. 1:10; 2:16; 5:9; 1 Tim. 2:8; Heb. 3:11; 4:3; Jas. 1:19, 20; Rev. 6:16, 17; 11:18; 14:10; 16:19; 19:15

Orge is not God's uncontrollable rage, vindictive bitterness or losing of His temper, but the wrath of righteous reason and holy law.

Unrighteous (94) (adikos) pertains to  not being right or just and thus means unjust, wicked, treacherous,  unrighteous, crooked, characterized by lack of integrity. Adikos pertains to acting in a way that is contrary to what is right.

Here are the 12 uses of adikos in the NT - Mt. 5:45; Lk. 16:10f; 18:11; Acts 24:15; Ro 3:5; 1Co. 6:1, 9; Heb. 6:10; 1Pet. 3:18; 2Pe 2:9

I AM SPEAKING IN HUMAN TERMS: kata anthropon lego (1SPAI):

This same phraseology is used by Paul in - Ro 6:19; 1Cor 9:8; Gal 3:15

James Denny explains that...

There is always something apologetic in the use of such expressions. Men forget the difference between God and themselves when they contemplate such a situation as that God should be unrighteous; obviously it is not to be taken seriously. Still, in human language such suppositions are made, and Paul begs that in his lips they may not be taken for more than they really mean. (Expositor's Greek Testament)

Human (444) (anthropos from aner = man + ops = countenance) is a human being, this generic name standing in distinction from gods and the animals.

Paul is simply paraphrasing the weak, unbiblical logic of his opponents which is the product of their natural, unregenerate minds. Again lest his readers conclude that he was expressing his own thinking, Paul immediately adds the parenthetical explanation that he was speaking in human terms, that is, according to the human logic of the natural mind, arguing the way fallen man would argue. He was saying, in effect,

“Don’t think for a minute that I believe such perverted nonsense. I am only paraphrasing the charges that are often made against me.”

Paul, in even bringing up such a question as God’s acting unrighteously in visiting disobedient Israelites with wrath, instantly puts in the reverent parenthesis: "I speak after the manner of men"; as, "putting himself in the place of the generality of men, and using an argument such as they would use."

The KJV Bible Commentary adds a helpful note reminding us that "speaking in human terms"...

should not be understood as an absence of divine inspiration in recording these questions, but rather that Paul is using the form of human reasoning to express this inspired truth about God. Since God’s justice is not something that may be called into question, Paul indicates that only foolish human reasoning would attempt to do so. (Ibid)

Morison aptly paraphrases,

When I ask a question, ‘Is God unjust who inflicts wrath?’ I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which is customary for men to employ when referring to human relationships.”

S. Lewis Johnson writes:

It is obvious that God’s justice cannot be questioned (Ro 2:11, Eph 6:9, Col 3:25). Only human thinking and speaking would attempt that. The last clause of verse five is an implicit insight into Paul’s attitude towards human reason. The apostle does not write, “I speak according to the sinful, or ungodly”; it is, “according to man,” or simply as a man. The work of human reason, as Calvin points out, is “ever to bark against the wisdom of God,” always railing against the truth of God, which it does not and cannot understand (cf. 1Co 2:14). Only when we submit our reason to the Spirit of God and the Word of God are we able to understand His mysteries. (Romans 3:5-8)

Torrey's Topic
The Justice of God

Is a part of his character -Deuteronomy 32:4; Isaiah 45:21

DECLARED TO BE
Plenteous -Job 37:23
Incomparable -Job 4:1
Incorruptible -Deuteronomy 10:17; 2 Chronicles 19:7
Impartial -2 Chronicles 19:7; Jeremiah 32:19
Unfailing -Zephaniah 3:5
Undeviating -Job 8:3; 34:12
Without respect of persons -Romans 2:11; Colossians 3:25; 1 Peter 1:17
The habitation of his throne -Psalms 89:14

Not to be sinned against -Jeremiah 50:7
Denied by the ungodly -Ezekiel 33:17,20

EXHIBITED IN
Forgiving sins -1 John 1:9
Redemption -Romans 3:26
His government -Psalms 9:4; Jeremiah 9:24
His judgments -Genesis 18:25; Revelation 19:2
All his ways -Ezekiel 18:25,29
The final judgment -Acts 17:31

Acknowledge -Psalms 51:4; Romans 3:4

Magnify -Psalms 98:9; 99:3,4

 

Romans 3:6 May it never be! For otherwise, how will God judge the world ? (NASB: Lockman)

Greek: me genoito (3SAMO): epei pos krinei (3SFAI) o theos ton kosmon
Amplified:By no means! Otherwise, how could God judge the world?
 (Amplified Bible - Lockman)
Phillips: Not a bit of it! What sort of a person would God be then to judge the world?  (
Phillips: Touchstone)
Wuest: Away with the thought. Otherwise, how will it be possible for God to judge the world?  (
Erdmans
Young's Literal: let it not be! since how shall God judge the world?
MAY IT NEVER BE: me genoito (3SAMO):

May it never be (me genoito)  is translated in both AV and RV "God forbid" but  Greek does not contain the name "God" so it should not be so translated. This is the strongest negative Greek expression and usually carried the connotation of impossibility.

Literally it reads "Be it not so!" or "Let it not be conceived of!" It is like saying "Banish the thought!" Paul uses this interjection frequently in Romans to denote an instant, even horrified rejection of a conception. (Here are all the NT uses of me genoito - Lk. 1:38; 20:16;  Ro 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1Co 6:15; Gal 2:17; 3:21; 6:14)

It's as if Paul shouts out in the court of law "Objection" ... "Far be such a thought! for then (if God should be unrighteous in visiting a Jew with wrath) how shall God judge the world?"

FOR OTHERWISE HOW WILL GOD JUDGE THE WORLD: epei pos krinei (3SFAI) o theos ton kosmon: (Job 8:3; 34:17, 18, 19; Ps 9:8; 11:5, 6, 7; 50:6; 96:13; 98:9)

Newell comments that...

Paul assumes, and so do even these cavilers (Ed note: those who might be objecting and arguing), that there will be a day of judgment: "God Who visits with wrath." What the apostle is attacking is the false hopes of men to evade that judgment. Christ has been judged and smitten in our stead. But, alas, how a man hates to come to the cross as one "to whom that stroke was due" (Isa 53:8). But if you manage to escape conviction of sin, and thus miss personal faith in the Crucified One, you will go to hell forever. (Romans 3: Devotional and Expositional)

Abraham attests to God as Judge of the world just before He destroyed Sodom and Gomorrah...

"Far be it from Thee to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from Thee! Shall not the Judge of all the earth deal justly?" (Ge 18:25)

David declares that...

He will judge the world in righteousness; He will execute judgment for the peoples with equity. (Ps 9:8)

Spurgeon comments: Whatever earthly courts may do, heaven's throne ministers judgment in uprightness. Partiality and respect of persons are things unknown in the dealings of the Holy One of Israel. How the prospect of appearing before the impartial tribunal of the Great King should act as a check to us when tempted to sin, and as a comfort when we are slandered or oppressed.

Paul alludes to this psalm in Acts declaring that...

He (God the Father) has fixed a day in which He will judge the world in righteousness through a Man (the Lord Jesus Christ) Whom He has appointed, having furnished proof to all men by raising Him from the dead." (Acts 17:31 - note)

For otherwise (1893) (epei) means since, if that were so.

Judge (2919) (krino) primarily signifies to distinguish, separate or discriminate; then, to distinguish between good and evil, right and wrong.

The Nelson Study Bible comments that...

Paul answers his own question (in Ro 3:5) with another question. If God does not punish unrighteousness, then He is not just and there will be no Day of Judgment. The flaw in logic is evident: God’s justice demands that He judge unrighteousness. To claim that God is unjust because He judges is a ludicrous argument. (Radmacher, E. D., Allen, R. B., & House, H. W. The Nelson Study Bible: NKJV.  Nashville: Thomas Nelson)

World (2889) (Kosmos) refers to this present evil man-cen