Romans 3:8

KJV

And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

KJV (with Strong's)

And {G2532} not {G3361} rather,(as {G2531} we be slanderously reported {G987}, and {G2532} as {G2531} some {G5100} affirm {G5346} that we {G2248} say {G3004},){G3754} Let us do {G4160} evil {G2556}, that {G2443} good {G18} may come {G2064}? whose {G3739} damnation {G2917} is {G2076} just {G1738}.

Complete Jewish Bible

Indeed! Why not say (as some people slander us by claiming we do say), “Let us do evil, so that good may come of it”? Against them the judgment is a just one!

Berean Standard Bible

Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!

American Standard Version

and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

Commentary

### SUMMARY
Romans 3:8 is a pivotal verse where the Apostle Paul vehemently refutes a malicious slander against his gospel message. He addresses the false accusation that his teaching on God's abounding grace and righteousness through faith leads to the conclusion that one should intentionally "do evil, that good may come." Paul unequivocally condemns this antinomian distortion, asserting that those who propagate such a perverse interpretation face a righteous and just judgment from God.

### CONTEXT
* **Literary Context:** Romans 3:8 is situated within Paul's profound theological argument in Romans 1-3, where he meticulously establishes the universal sinfulness of both Gentiles and Jews, demonstrating that all humanity stands condemned before a holy God. He has just concluded that God's faithfulness remains steadfast even amidst human unfaithfulness (Romans 3:3-4), and that human unrighteousness can, paradoxically, highlight God's righteousness (Romans 3:5-7). This discussion naturally raises a potential (and apparently actual) misinterpretation: if human sin serves to magnify God's glory, why not sin more to increase that glory? Romans 3:8 directly confronts this morally perverse logical extension, clarifying that such a conclusion is a slanderous misrepresentation of his teaching. It anticipates and sets the stage for Paul's extensive and emphatic refutation of antinomianism in later chapters, particularly in [Romans 6](/romans/6 "Romans 6 - Dead to Sin, Alive in Christ"), where he asks, "What shall we say then? Shall we continue in sin, that grace may abound? God forbid."
* **Historical & Cultural Context:** Paul's ministry was consistently marked by opposition and misrepresentation, especially concerning his radical articulation of grace over the Law. In the broader Greco-Roman world, ethical debates often touched upon the relationship between actions and their outcomes, with some philosophical schools debating whether a good end could justify questionable means. However, Paul frames the idea of "doing evil that good may come" not as a legitimate philosophical position he might entertain, but as a direct and slanderous lie attributed to him. Within the Jewish context, Paul's emphasis on justification by faith apart from adherence to the Mosaic Law was revolutionary and often misunderstood. Some Jewish believers or opponents might have perceived his teachings as undermining moral order, leading to accusations of promoting lawlessness (antinomianism). This verse therefore reflects the very real challenges Paul faced in defending the integrity of the gospel against deliberate distortions and genuine misunderstandings from various quarters.
* **Key Themes:** This verse powerfully contributes to several foundational themes within Romans. Firstly, it underscores the **integrity of the gospel message**, demonstrating Paul's unwavering commitment to presenting God's truth accurately and defending it against any form of corruption. He is zealous to ensure that the message of grace is not twisted into a license for sin. Secondly, it serves as a strong **rejection of antinomianism**, countering the dangerous notion that God's grace provides an excuse for moral laxity or deliberate sin. Paul consistently refutes this idea, emphasizing that true faith leads to transformation and obedience, as further explored in [Romans 6:1-2](/romans/6-1-2 "Romans 6:1-2 - Dead to Sin, Alive in Christ"). Thirdly, it highlights the theme of **divine justice**, asserting that those who deliberately pervert the truth of God's grace by promoting moral compromise will face a "just damnation." This reinforces the seriousness with which God views theological error and moral corruption, a theme that resonates throughout [Romans 1:18-32](/romans/1-18-32 "Romans 1:18-32 - God's Wrath Against Unrighteousness").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Slanderously reported (Greek, _blasphēméō'_):** From *blasphēmos*, meaning to vilify or speak impiously. In this context, it refers to the malicious defamation or false accusation leveled against Paul and his teaching. It implies a deliberate misrepresentation of the gospel's implications, suggesting that Paul's message was inherently immoral or led to immoral conclusions.
* **Evil (Greek, _kakós'_):** This word denotes something intrinsically worthless, bad, or depraved. It refers to moral wickedness or harmful actions, contrasting sharply with "good" (*agathós*). Paul uses it to describe the very actions that his accusers claim he advocates, highlighting the moral repugnance of the slander.
* **Damnation (Greek, _kríma'_):** From *krinō*, meaning to judge. This term signifies a decision, judgment, or condemnation. Here, it refers to the just and righteous judgment that awaits those who pervert the truth and promote such moral corruption. It underscores the severity of God's response to such theological and ethical distortions.

#### Verse Breakdown
* **"And not [rather],"**: Paul introduces a sharp rhetorical counter-statement, implying that the idea he is about to present is not his own teaching, but a false accusation. The implied "rather" emphasizes the stark contrast between the slander and what he actually believes and teaches.
* **"(as we be slanderously reported, and as some affirm that we say,)"**: This crucial parenthetical clause serves to distance Paul from the accusation. He explicitly states that the subsequent statement is a malicious slander against him and his fellow apostles. This clarifies that he is quoting a false report and a claim made by "some" who deliberately misrepresent his message, not endorsing it.
* **"Let us do evil, that good may come?"**: This is the core of the slanderous charge. It presents a perverted form of consequentialism, suggesting that one should intentionally commit evil acts if those acts could somehow lead to a greater good, such as a more profound display of God's grace or glory. This is the antinomian argument Paul is vehemently refuting.
* **"whose damnation is just."**: Paul's emphatic condemnation of those who spread such slander or advocate this perverse logic. He declares that the judgment (*kríma*) awaiting them is entirely righteous and deserved, underscoring the severity of distorting God's truth and promoting moral compromise.

#### Literary Devices
Romans 3:8 employs several powerful literary devices to convey Paul's strong refutation. The verse is framed as a **Rhetorical Question** (implied in "Let us do evil, that good may come?"), which Paul immediately dismisses and condemns. This technique allows him to introduce a false premise only to vehemently deny and condemn it, engaging the reader and highlighting the absurdity and moral repugnance of the accusation. A crucial **Parenthetical Statement** ("as we be slanderously reported, and as some affirm that we say") is used to clarify the source and nature of the accusation. This device effectively distances Paul from the false teaching, ensuring the reader understands he is quoting a slander, not endorsing it. Furthermore, **Antithesis** is present in the stark contrast between "evil" and "good," and implicitly, between the false teaching of "doing evil that good may come" and the true gospel which leads to righteousness. This sharp contrast emphasizes the moral depravity of the slander and the righteousness of God's judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:8 stands as a critical theological bulwark, firmly rejecting any notion that God's abundant grace provides a license for sin. Paul's radical gospel of justification by faith alone was revolutionary, and it was prone to misinterpretation by those who might conclude that if human sin highlights God's righteousness, then sin could be encouraged. This verse clarifies that while God's grace is indeed magnified against the backdrop of human sinfulness, this never justifies or encourages continued sin. True grace transforms; it does not condone. The declaration "whose damnation is just" underscores God's unwavering moral standard and His righteous judgment against those who pervert His truth for their own ungodly ends. This sets the stage for Paul's robust ethical teaching in the latter half of Romans, emphasizing that salvation leads to sanctification, not antinomianism.

* [Romans 6:1-2](/romans/6-1-2 "Romans 6:1-2 - Dead to Sin, Alive in Christ"): "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?" This passage directly addresses and refutes the very slander mentioned in Romans 3:8, providing a fuller theological explanation.
* [Galatians 5:13](/galatians/5-13 "Galatians 5:13 - Freedom in Christ"): "For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another." This verse echoes Paul's concern that Christian freedom not be misinterpreted as an excuse for immoral behavior.
* [2 Peter 2:19](/2_peter/2-19 "2 Peter 2:19 - False Teachers and Liberty"): "While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage." This highlights how false teachers often use the language of "liberty" to promote licentiousness, a perversion similar to the one Paul addresses.

### REFLECTION AND APPLICATION
Romans 3:8 is a profound reminder that the truth of God's grace, while liberating, is never an excuse for moral laxity. In a world that often seeks to justify means by ends, or to twist theological truths to suit personal desires, Paul's sharp rebuke is as relevant today as it was in the first century. We are called to embrace grace not as a license to sin, but as the power that enables us to live righteously. Genuine faith in Christ transforms our desires, leading us away from "doing evil" and towards a life that reflects God's holiness. This verse challenges us to examine our own understanding of grace: do we truly grasp its transformative power, or do we subtly (or overtly) use it to rationalize compromise? It also calls us to be discerning about teachings that might subtly undermine the call to holiness, and to courageously defend the integrity of the gospel against any form of slander or distortion. Our lives, empowered by grace, should demonstrate the goodness of God, not exploit it.

#### Questions for Reflection
* **How might the concept of "doing evil that good may come" manifest in modern ethical dilemmas or personal decisions, even outside a theological context?**
* **In what ways might we, even subtly, be tempted to misunderstand or misapply God's grace in our own lives, leading to a diminished commitment to holiness or a rationalization of sin?**
* **How can we effectively defend the true nature of the gospel of grace against misrepresentations and slanders in our contemporary context, both within and outside the church?**

### FAQ
**What is "antinomianism" and how does Romans 3:8 address it?**

Answer: Antinomianism (from Greek *anti*, "against," and *nomos*, "law") is the theological belief that Christians are freed from the moral law by grace. It suggests that because salvation is by grace through faith, moral conduct is irrelevant or that one can deliberately sin without consequence. Romans 3:8 directly addresses this by quoting the slanderous accusation, "Let us do evil, that good may come?", and then vehemently condemning it with "whose damnation is just." Paul emphatically rejects the idea that God's grace provides a license for sin, asserting that those who promote such a perversion of the gospel face righteous judgment. He further elaborates on this rejection in [Romans 6](/romans/6 "Romans 6 - Dead to Sin, Alive in Christ"), where he asks, "What shall we say then? Shall we continue in sin, that grace may abound? God forbid."

**Why would anyone accuse Paul of teaching "Let us do evil, that good may come?"**

Answer: Paul's radical message of justification by faith apart from works of the Law (as discussed in [Romans 3:21-28](/romans/3-21-28 "Romans 3:21-28 - Righteousness Through Faith")) was revolutionary and easily misunderstood, or deliberately twisted by opponents. If human unrighteousness highlights God's righteousness (as Paul argues in [Romans 3:5-7](/romans/3-5-7 "Romans 3:5-7 - God's Righteousness and Human Unrighteousness")), some might have drawn the perverse conclusion that more sin would lead to more glory for God, or that the "good" of God's grace and glory could justify "evil" actions. This accusation likely came from those who either genuinely misunderstood the profound implications of grace or from opponents who sought to discredit Paul and his gospel by portraying it as morally bankrupt and conducive to lawlessness.

### CHRIST-CENTERED FULFILLMENT
Romans 3:8, while a strong refutation of antinomianism, points us to Christ as the ultimate fulfillment of both grace and righteousness. The slander that Paul addresses—"Let us do evil, that good may come"—is utterly antithetical to the character and mission of Jesus. Christ did not come to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), demonstrating a life of perfect obedience and holiness. His very purpose in coming was not to provide an excuse for sin, but to deliver us from its power and penalty, enabling us to walk in newness of life ([Romans 6:4](/romans/6-4 "Romans 6:4 - Newness of Life")). Through His atoning sacrifice on the cross, Christ bore the "damnation" that is justly due to sin, so that we, by faith, might receive His righteousness and be empowered by the Holy Spirit to live lives that genuinely reflect the "good" of God's character. The gospel of grace, far from encouraging evil, transforms us into the image of Christ ([2 Corinthians 3:18](/2_corinthians/3-18 "2 Corinthians 3:18 - Transformed into His Image")), who is the embodiment of all that is good, true, and righteous. Our union with Him means we are dead to sin and alive to God ([Romans 6:11](/romans/6-11 "Romans 6:11 - Alive to God in Christ Jesus")), making the thought of "doing evil that good may come" utterly abhorrent to the Christ-transformed heart.

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 6:1

¶ What shall we say then? Shall we continue in sin, that grace may abound?

Romans 6:15

What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 7:7

¶ What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Romans 5:20

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

Jude 1:4

For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Matthew 5:11

Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake.

1 Peter 3:16

¶ Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.