Romans 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)

KJV (with Strong's)

But {G1161} if {G1487} our {G2257} unrighteousness {G93} commend {G4921} the righteousness {G1343} of God {G2316}, what {G5101} shall we say {G2046}?{G3361} Is God {G2316} unrighteous {G94} who taketh {G2018} vengeance {G3709}?(I speak {G3004} as {G2596} a man {G444})

Complete Jewish Bible

Now if our unrighteousness highlights God’s righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.)

Berean Standard Bible

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.

American Standard Version

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.)

Commentary

### SUMMARY
Romans 3:5 presents a rhetorical question from Paul, anticipating a potential objection to his teaching on universal sinfulness and God's righteousness. He poses a hypothetical scenario where human unrighteousness might seem to "commend" or highlight God's righteousness, leading to the flawed conclusion that God would be unjust for punishing sin. This verse serves as a crucial pivot in Paul's argument, allowing him to emphatically affirm God's unassailable justice in judging humanity's sin, even as he prepares to unveil the glorious truth of justification by grace through faith.

### CONTEXT
* **Literary Context:** Romans 3:5 is situated within Paul's profound theological argument concerning the universal need for God's righteousness. Having meticulously demonstrated that both Gentiles (in [Romans 1:18-32](/romans/1-18-32 "Romans 1:18-32 - God's Wrath Against Ungodliness")) and Jews (in [Romans 2:1-3:8](/romans/2-1-3-8 "Romans 2-3:8 - The Jews and the Law")) are equally under the power of sin, Paul is now addressing potential Jewish objections regarding their privileged status as recipients of God's oracles. Specifically, [Romans 3:1-4](/romans/3-1-4 "Romans 3:1-4 - The Advantage of the Jews") discusses the faithfulness of God despite the unfaithfulness of some Jews. Verse 5 then introduces a common human tendency to rationalize sin or question divine justice, setting the stage for Paul's definitive declaration of God's righteousness and the means of salvation in [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith").
* **Historical & Cultural Context:** Paul's letter to the Romans was written to a diverse Christian community in Rome, comprising both Jewish and Gentile believers. The Jewish believers, steeped in the Old Testament Law and covenant, would naturally grapple with the implications of Paul's assertion that their adherence to the Law did not grant them righteousness. The concept of God's justice and vengeance was deeply ingrained in Jewish thought, often seen through the lens of covenant faithfulness and the punishment of idolatry or disobedience. Paul's rhetorical style, including the use of diatribe (imagined interlocutors and questions), was common in Greco-Roman philosophical discourse and Jewish polemics, allowing him to anticipate and dismantle objections to his gospel message. This particular objection in [Romans 3:5](/romans/3-5 "Romans 3:5 - God's Righteousness and Human Unrighteousness") reflects a common human tendency to justify oneself or question God's character when confronted with the reality of divine judgment.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Romans. Firstly, it sharpens the contrast between **human unrighteousness** and **God's perfect righteousness**, a central theme throughout [Romans](/romans/1 "The Book of Romans"). Human sin, though grievous, inadvertently serves to highlight the absolute purity and justice of God. Secondly, it directly confronts the theme of **God's justice and His right to execute vengeance** (or wrath) upon sin. Paul vehemently defends God's character against any accusation of injustice, laying the groundwork for understanding why God's wrath is revealed against all ungodliness and unrighteousness of men ([Romans 1:18](/romans/1-18 "Romans 1:18 - God's Wrath Revealed")). Lastly, the phrase "(I speak as a man)" exemplifies Paul's **rhetorical strategy** of addressing potential objections head-on, a technique he employs frequently to guide his readers through complex theological arguments and prevent misinterpretations of the gospel.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Unrighteousness (Greek, _adikía_):** This term (G93) denotes injustice, wickedness, or the quality of being unrighteous. In the context of [Romans 3:5](/romans/3-5 "Romans 3:5 - God's Righteousness and Human Unrighteousness"), it refers to the moral failure and sin of humanity, which stands in stark opposition to God's character. Paul has already established the universal prevalence of this "unrighteousness" among both Jews and Gentiles in [Romans 1:18-3:20](/romans/1-18-3-20 "Romans 1:18-3:20 - All Under Sin").
* **Commend (Greek, _synistáō_):** This verb (G4921) means "to set together," or by implication, "to introduce favorably," "to exhibit," or "to prove." The hypothetical argument in the verse suggests that human sin, by its very existence, might serve to demonstrate or highlight God's perfect righteousness, making it more apparent by contrast.
* **Vengeance (Greek, _orgḗ_):** This noun (G3709) primarily signifies "desire" or "excitement of the mind," but by analogy, it refers to "violent passion," "ire," or "justifiable abhorrence," and by implication, "punishment" or "wrath." In this context, it refers to God's righteous judgment and active punishment against sin, which Paul has introduced as a key aspect of God's character in [Romans 1:18](/romans/1-18 "Romans 1:18 - The Revelation of God's Wrath").

#### Verse Breakdown
* **"But if our unrighteousness commend the righteousness of God":** This is the protasis of a conditional statement, presenting a hypothetical scenario. The "our" refers to humanity's unrighteousness. The verb "commend" suggests that this unrighteousness, by its very contrast, might make God's perfect righteousness appear more brilliant or evident. The underlying thought is a human attempt to rationalize sin by suggesting it serves a divine purpose, however unintended.
* **"what shall we say?":** This is a rhetorical interjection, signaling a transition to a direct question that challenges the implications of the preceding statement. It's Paul inviting the reader to consider the logical conclusion of the hypothetical argument.
* **"[Is] God unrighteous who taketh vengeance?":** This is the core rhetorical question, forming the apodosis of the conditional statement. If human sin highlights God's righteousness, does that then make God unjust for punishing that sin? The question implies a negative answer, asserting God's inherent righteousness even in judgment. The phrase "taketh vengeance" refers to God's exercise of His just wrath and judgment against sin.
* **"(I speak as a man)":** This parenthetical statement is Paul's disclaimer. It signifies that the preceding question is not his own theological conviction but rather a human, perhaps flawed or carnal, line of reasoning that he is presenting for the purpose of refutation. He distances himself from the potential blasphemy of questioning God's righteousness.

#### Literary Devices
Romans 3:5 employs several significant **Literary Devices**. Foremost is the **Rhetorical Question**, "Is God unrighteous who taketh vengeance?" Paul uses this to engage his audience directly, anticipating and addressing a logical fallacy that might arise from his previous statements. The question is designed to elicit a resounding "No!" from the reader, thereby affirming God's unquestionable justice. Secondly, Paul utilizes **Prosopopoeia** (or **Apostrophe**), where he adopts the persona of an imagined objector with the phrase "(I speak as a man)." This device allows him to voice a potentially blasphemous or misguided human argument without endorsing it, effectively setting up a straw man to be dismantled. It's a way for Paul to show he understands the human struggle with divine justice. Finally, there is a clear **Antithesis** at play, contrasting "our unrighteousness" with "the righteousness of God," and implicitly, God's "vengeance" with the idea of divine "unrighteousness." This stark opposition highlights the fundamental theological tension Paul is addressing and ultimately resolves by affirming God's perfect character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:5 is a critical verse for understanding the absolute nature of God's righteousness and the necessity of His judgment. It firmly rejects any notion that human sin can somehow mitigate God's justice or make Him appear unjust for punishing it. While it is true that God's righteousness shines brighter against the backdrop of human sin, this does not excuse sin or invalidate God's righteous wrath. To suggest that God is "unrighteous" for taking vengeance is to fundamentally misunderstand His holy character and His just governance of the universe. God's judgment is not arbitrary or capricious; it is a necessary outflow of His perfect justice, which cannot tolerate unrighteousness. This verse thus underscores the gravity of sin and the unassailable integrity of God's character, setting the stage for the revelation of how God can be both just and the justifier of those who have faith in Jesus.

* [Genesis 18:25](/genesis/18-25 "Genesis 18:25 - Shall not the Judge of all the earth do right?")
* [Job 8:3](/job/8-3 "Job 8:3 - Does God pervert justice?")
* [Romans 9:14](/romans/9-14 "Romans 9:14 - Is there unrighteousness with God?")

### REFLECTION AND APPLICATION
Romans 3:5 forces us to confront the profound truth that God's justice is not contingent upon or diminished by human sin. Our unrighteousness does not make God less righteous; rather, it serves to highlight His perfect standard and His unwavering commitment to justice. This should lead us to a deep sense of humility and repentance, recognizing that our sin is not a minor flaw but a serious offense against a perfectly holy God. We cannot rationalize our sin by suggesting it somehow serves a greater purpose for God's glory. Instead, we must acknowledge the absolute necessity of His judgment and our complete inability to stand before Him on our own merit. This understanding then amplifies the wonder of God's grace, as revealed in the gospel, where He provides a way for unrighteous humanity to be declared righteous through faith, without compromising His own just character. It calls us to trust in God's perfect judgment and to seek His righteousness, not our own.

#### Questions for Reflection
* **How does the idea that "our unrighteousness commend the righteousness of God" challenge or affirm your understanding of God's character?**
* **In what ways might we, in our own thinking, subtly try to excuse or minimize our sin by suggesting it has a positive outcome or highlights God's grace?**
* **If God did not "take vengeance" on sin, what would that imply about His justice and holiness?**
* **How does understanding God's unwavering righteousness in judgment deepen your appreciation for the gospel message of salvation by grace through faith?**

### FAQ
**What does Paul mean by "commend" in this verse?**

Answer: When Paul says "our unrighteousness commend the righteousness of God," the word "commend" (Greek: _synistáō_) means to demonstrate, prove, or make evident. The hypothetical argument Paul is addressing suggests that human sin, by its very existence, serves to highlight or underscore God's perfect righteousness. For example, a dark background makes a bright light stand out more clearly. The unrighteousness of humanity, when contrasted with God's absolute holiness, makes His righteousness shine all the more brightly. However, Paul immediately refutes the idea that this *justifies* or *excuses* human sin or makes God unjust for punishing it.

**Why does Paul add "(I speak as a man)"?**

Answer: The phrase "(I speak as a man)" is a rhetorical device Paul uses to distance himself from the statement or question he has just posed. It indicates that the preceding thought—the questioning of God's righteousness in taking vengeance—is a human, perhaps carnal or flawed, line of reasoning, not his own theological conclusion. Paul employs this technique in other places (e.g., [1 Corinthians 9:8](/1_corinthians/9-8 "1 Corinthians 9:8 - Do I say these things on human authority only?") or [Galatians 3:15](/galatians/3-15 "Galatians 3:15 - I speak in human terms")) to introduce a hypothetical objection or a human perspective that he intends to refute or clarify, thereby preventing his readers from misinterpreting his true theological position.

**Does our sin actually make God more righteous or glorious?**

Answer: No, our sin does not *make* God more righteous or glorious in an absolute sense, for His righteousness and glory are infinite and immutable. God's character is perfect and complete in Himself, independent of human actions. However, our sin *reveals* or *demonstrates* His righteousness and glory in specific ways. When God justly judges sin, His righteousness is displayed. When He graciously forgives sin through Christ, His mercy and love are magnified. The point of [Romans 3:5](/romans/3-5 "Romans 3:5 - God's Righteousness and Human Unrighteousness") is to counter the flawed human logic that if sin highlights God's attributes, then God would be unjust to punish it. Paul's emphatic answer is that God is never unrighteous, and His judgment of sin is always just, regardless of how it might inadvertently serve to display His character.

### CHRIST-CENTERED FULFILLMENT
Romans 3:5, by posing the question of God's justice in taking vengeance on sin, powerfully sets the stage for the gospel's answer in Christ. The human objection, "Is God unrighteous who taketh vengeance?" is definitively answered in the person and work of Jesus Christ. God's righteousness is not only displayed in His just judgment of sin but supremely in His provision for sin through His Son. On the cross, God's wrath against human unrighteousness was fully poured out upon Jesus, the sinless Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). In this divine act, God demonstrated His perfect justice by punishing sin and simultaneously displayed His boundless love and mercy by providing a way for humanity to be declared righteous. As Paul explains in [Romans 3:25-26](/romans/3-25-26 "Romans 3:25-26 - God's Righteousness Displayed in Christ"), God presented Christ as a propitiation through His blood, to be received by faith, "to show His righteousness, because in His divine forbearance He had passed over former sins; to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus." Thus, Christ is the ultimate fulfillment of God's righteous vengeance and the perfect provision for human unrighteousness, making it possible for God to remain perfectly just while justifying those who believe.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 6:19

I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Galatians 3:15

Brethren, I speak after the manner of men; Though [it be] but a man's covenant, yet [if it be] confirmed, no man disannulleth, or addeth thereto.

1 Corinthians 9:8

Say I these things as a man? or saith not the law the same also?

Romans 9:18

Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth.

Romans 9:20

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus?

Nahum 1:2

¶ God [is] jealous, and the LORD revengeth; the LORD revengeth, and [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.

Romans 4:1

¶ What shall we say then that Abraham our father, as pertaining to the flesh, hath found?