Romans 3:5
in Romans 3But 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.
BSB
The same verse in ASV and KJV ▾
ASV
But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)
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)
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This verse in Romans 3
Commentary
12 notes on this verse"But if our iniquity commends the justice of God, what shall we say? Is God unjust, who inflicts wrath? I speak according to man. God forbid. Otherwise, how shall God judge this world? For if the truth of God has abounded through my lie unto his glory, why am I also still judged as a sinner? and not (as we are blasphemed, and as some affirm that we say) let us do evil that good may come? whose condemnation is just."
This site's exposition
if our unrighteousness highlights the righteousness of God
on Romans 3:5-6
The objection presses further: if human unrighteousness highlights the righteousness of God, then punishing that sin would look unjust. Paul marks it as a man's argument and refuses it. A judge who could be unjust could never judge the world, which verse 6 gives as the answer.
The record, by era
The Church Fathers4 voices
When adversities come … or when by God's just judgment hostility, dryness or death is imposed, we should attribute this to our sins rather than to God's injustice.
David had sinned in the case of Uriah the Hittite. Because he knew that the promise would not be given to sinners, he pleaded that the righteousness of the words of God might overrule the judgment which said that the promise should not be given …
"But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh vengeance? I speak as a man. God forbid." He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear. Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; for after saying, "Is God unrighteous Who taketh vengeance?" he adds, "I speak as a man." As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceedeth, and has certain other unspeakable grounds for it.
And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. God is without blame. "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid." It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity.
The Medieval Church1 voice
Here he presents one objection. Some could say: if from the fact that God bestowed benefits upon us and we proved ungrateful to Him, He turns out to be even more faithful, then why is He angry, that is, why does He punish us, if …
5 more voices on this verse
The Medieval Church1 voice
Then when he says, but if our wickedness, he excludes a false understanding of the text he cited. For someone might understand these words according to the sense that that would be taken in a causal, not a consecutive, sense. Then it would follow that …
The Puritans and the Awakening2 voices
But if our unrighteousness commend the righteousness of God,....
I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with.
The Nineteenth Century2 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
But if our unrighteousness - If our sin. The particular sin which had been specified Rom 3:3 was “unbelief.” But the apostle here gives the objection a general form. This is to be regarded as an objection which a Jew might make. The force of it is this: (1) It had been conceded that some had not believed; that is, had sinned. (2) But God was true to his promises. Notwithstanding their sin, God’s character was the same.
Jew. But if our unrighteousness commend the righteousness of God - May we not suppose that our unrighteousness may serve to commend and illustrate the mercy of God in keeping and fulfilling to us the promise which he made to our forefathers? The more wicked we are, the more his faithfulness to his ancient promise is to be admired. And if so, would not God appear unjust in taking vengeance and casting us off? I speak as a man - I feel for the situation both of myself and my countrymen, and it is natural for one to speak as I do.
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Εἰ | ei | If | G1487 → | 508 times |
| δὲ | de | however | G1161 → | 2765 times |
| ἡ | he | the | G3588 → | 19766 times |
| ἀδικία | adikia | unrighteousness | G93 → | 25 times |
| ἡμῶν | hemon | of us | G3165 → | 1936 times |
| θεοῦ | theou | God’s | G2316 → | 1312 times |
| δικαιοσύνην | dikaiosunen | righteousness | G1343 → | 92 times |
| συνίστησιν, | sunistesin | shows, | G4921 → | 16 times |
| τί | ti | what | G5101 → | 563 times |
| ἐροῦμεν; | eroumen | will we say? | G4483 → | 46 times |
| μὴ | me | Surely not | G3361 → | 1066 times |
| ἄδικος | adikos | [is] unrighteous | G94 → | |
| ὁ | ho | <the> | G3588 → | 19766 times |
| θεὸς | theos | God | G2316 → | 1312 times |
| ὁ | ho | who | G3588 → | 19766 times |
| ἐπιφέρων | epipheron | is inflicting | G2018 → | |
| τὴν | ten | the | G3588 → | 19766 times |
| ὀργήν; | orgen | wrath? | G3709 → | 36 times |
| κατὰ | kata | According to | G2596 → | 468 times |
| ἄνθρωπον | anthropon | man | G444 → | 549 times |
| λέγω· | lego | I speak; | G3004 → | 1325 times |
ΕἰIf
eiG1487 →508 times
δὲhowever
deG1161 →2765 times
ἡthe
heG3588 →19766 times
ἀδικίαunrighteousness
adikiaG93 →25 times
ἡμῶνof us
hemonG3165 →1936 times
θεοῦGod’s
theouG2316 →1312 times
δικαιοσύνηνrighteousness
dikaiosunenG1343 →92 times
συνίστησιν,shows,
sunistesinG4921 →16 times
τίwhat
tiG5101 →563 times
ἐροῦμεν;will we say?
eroumenG4483 →46 times
μὴSurely not
meG3361 →1066 times
ἄδικος[is] unrighteous
adikosG94 →
ὁ<the>
hoG3588 →19766 times
θεὸςGod
theosG2316 →1312 times
ὁwho
hoG3588 →19766 times
ἐπιφέρωνis inflicting
epipheronG2018 →
τὴνthe
tenG3588 →19766 times
ὀργήν;wrath?
orgenG3709 →36 times
κατὰAccording to
kataG2596 →468 times
ἄνθρωπονman
anthroponG444 →549 times
λέγω·I speak;
legoG3004 →1325 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 6:19I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now…
it leads to
- 1 Peter 4:2–4
Consequently, he does not live out his remaining time on earth for human passions, but for the will of God.
- Romans 6:13
Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of…
- Colossians 3:5–7
Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.
- Ephesians 2:2–3
in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the…
- 1 Peter 4:2–4
Through
Romans 2:5But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
it leads to
- Ecclesiastes 12:14
For God will bring every deed into judgment, along with every hidden thing, whether good or evil.
- Romans 1:18
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.
- Romans 2:2–3
And we know that God’s judgment against those who do such things is based on truth.
- Ecclesiastes 12:14
Through
Galatians 3:15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.
it leads to
- Hebrews 9:17
because a will does not take effect until the one who made it has died; it cannot be executed while he is still alive.
- Hebrews 9:17
Where this verse is studied
On this page
Studies17
On this verse
On this chapter
About Romans
This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Caesarius of Arles, SERMON 70.1; Charles Hodge, Commentary on the Epistle to the Romans; Clement of Alexandria, The Instructor Book 1; John Chrysostom, Homily on Romans 6; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.