Romans 3:5

But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)

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})

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.)

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.

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.)

Romans 3:5 is part of Paul's intricate argument in the book of Romans, where he systematically lays out the doctrine of justification by faith. In this verse, he anticipates and addresses a potential objection that might arise from his previous statements about the universal sinfulness of humanity and the contrasting righteousness of God.

Context

Leading up to this verse, Paul has established that both Jews and Gentiles are under the power of sin (Romans 3:9). He has quoted Old Testament scriptures to demonstrate the pervasive nature of human unrighteousness (Romans 3:10-18). The immediate context is Paul's discussion of the advantage of being Jewish (having the oracles of God entrusted to them) and yet concluding that their unfaithfulness does not nullify God's faithfulness. Romans 3:5 presents a hypothetical human argument against God's justice: If human sin somehow serves to highlight or "commend" God's righteousness, does that make God unjust for punishing sin?

Key Themes

  • Human Unrighteousness vs. God's Righteousness: The verse starkly contrasts the failure of humanity ("our unrighteousness") with the perfect standard of God's character and actions ("the righteousness of God"). Sin is presented as a reality that, paradoxically, can make God's justice and grace shine brighter by contrast.
  • The Justice of God's Vengeance/Wrath: The core question posed is whether God is "unrighteous" for taking vengeance or enacting judgment on sin. This directly challenges the concept of divine justice in light of human failing.
  • Paul's Rhetorical Style: By adding "(I speak as a man)", Paul indicates he is voicing a human, perhaps carnal or flawed, line of reasoning or objection, not his own theological conclusion. This is a device he uses elsewhere to distance himself from a potentially offensive or incorrect thought process he is analyzing.
  • Addressing Objections: This verse exemplifies Paul's method of anticipating and refuting arguments against the gospel message, particularly those that might question God's character or justice.

Linguistic Insights

  • The word "commend" (Greek: synistēmi) means to show, prove, establish, or make known. The hypothetical argument is that human sin serves to demonstrate or highlight God's righteousness.
  • "Unrighteousness" (Greek: adikia) refers to injustice, wickedness, or the opposite of right behavior according to God's standard.
  • "Righteousness" (Greek: dikaiosynē) refers to the quality of being right or just, God's attribute of perfect justice and conformity to His own holy character.
  • "Taketh vengeance" (Greek: epipherei tēn orgēn) literally means "brings on the wrath." It speaks of God's active judgment or punishment against sin, often referred to as the wrath of God.

Reflection and Application

Romans 3:5 forces us to confront the absolute nature of God's righteousness and the seriousness of human sin. The human argument presented here attempts to minimize sin by suggesting it has a positive outcome (making God look good). However, Paul will firmly reject this idea. Our sin never justifies or excuses itself; it only demonstrates our need for God's mercy and a righteousness that comes from Him, not ourselves (Romans 3:21-22). God's judgment on sin is just because He is perfectly righteous, regardless of how our sin might inadvertently highlight His character by contrast.

Understanding this verse helps us appreciate the depth of human fallenness—that we are truly under sin (Romans 3:23)—and the necessity of God's just response to it. It underscores that salvation is not about our merit proving God's goodness, but about God's grace overcoming our unrighteousness.

Note: Commentary was generated by an advanced AI, utilizing a prompt that emphasized Biblical fidelity over bias. We've found these insights to be consistently reliable, yet we always encourage prayerful discernment through the Holy Spirit. The Scripture text and cross-references are from verified, non-AI sources.

  • 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?

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