the Week of Proper 25 / Ordinary 30
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Tyndale New Testament
Romans 3:5
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When we do wrong, that shows more clearly that God is right. So can we say that God does wrong when he punishes us? (That's the way some people think.)
But if our wickedness serves to show the justice of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.)
But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
But if our unrighteousness serves to confirm God's righteousness, what can we say? God is not unrighteous when he vents his wrath on us, is he? (I am talking in human terms.)Romans 6:19; Galatians 3:15;">[xr]
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 from a human viewpoint.)
When we do wrong, that shows more clearly that God is right. So can we say that God is wrong to punish us? (I am talking as people might talk.)
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who visits with wrath? (I speak after the manner of men.)
But if our unrighteousness commendeth the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man.)
But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.)
But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.
But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unjust, who taketh vengeance?
But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
But if oure wickidnesse comende the riytwisnesse of God, what shulen we seie? Whether God is wickid, that bryngith in wraththe?
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.)
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.
If our evil deeds show how right God is, then what can we say? Is it wrong for God to become angry and punish us? What a foolish thing to ask.
But if our unrighteousness demonstrates the righteousness of God, what shall we say? God is not wrong to inflict His wrath [on us], is He? (I am speaking in purely 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.)
But if the righteousness of God is supported by our wrongdoing what is to be said? is it wrong for God to be angry (as men may say)?
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 commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man.
But if our iniquity the righteousness of Aloha establisheth, what shall we say ? Is Aloha evil, who bringeth his wrath ? As a man do I speak.
But if our iniquity establish the rectitude of God, what shall we say? Is God unrighteous, when he inflicteth wrath? (I speak as a man.)
But if our vnrighteousnesse commend the righteousnesse of God, what shall we say? is God vnrighteous who taketh vengeance? (I speake as a man)
"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.)
If our sins show how right God is, what can we say? Is it wrong for God to punish us for it? (I am speaking as men do.)
But if our injustice serves to confirm the justice of God, what should we say? That God is unjust to inflict wrath on us? (I speak in a human way.)
Now if our vnrighteousnes comend the righteousnes of God, what shal we say? Is God vnrighteous which punisheth? (I speake as a man.)
Now if our iniquity serves to establish the righteousness of God, what then shall we say? Is God unjust when he inflicts his anger? I speak as a man.
But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, -
But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
But yf our vnrighteousnes setteth foorth the righteousnes of God, what shall we saye? Is God vnryghteous which taketh vengeaunce? I speake after the maner of men,
But what if our doing wrong serves to show up more clearly God's doing right? Can we say that God does wrong when he punishes us? (This would be the natural question to ask.)
But if our unrighteousness highlights God’s righteousness, what are we to say? I am using a human argument: Is God unrighteous to inflict wrath?
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 if our unrighteousness demonstrates the righteousness of God, what shall we say? God, who inflicts wrath, is not unjust, is he? (I am speaking according to a human perspective.)
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who lays on wrath? I speak according to man.
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)
But yf it be so, that oure vnrighteousnes prayseth ye righteousnes of God, what shal we saye? Is God then vnrighteous, that he is angrie therfore? (I speake thus after the maner off men)
but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?"
So what difference does it make who's a Jew and who isn't, who has been trained in God's ways and who hasn't? As it turns out, it makes a lot of difference—but not the difference so many have assumed. First, there's the matter of being put in charge of writing down and caring for God's revelation, these Holy Scriptures. So, what if, in the course of doing that, some of those Jews abandoned their post? God didn't abandon them. Do you think their faithlessness cancels out his faithfulness? Not on your life! Depend on it: God keeps his word even when the whole world is lying through its teeth. Scripture says the same: Your words stand fast and true; Rejection doesn't faze you. But if our wrongdoing only underlines and confirms God's rightdoing, shouldn't we be commended for helping out? Since our bad words don't even make a dent in his good words, isn't it wrong of God to back us to the wall and hold us to our word? These questions come up. The answer to such questions is no, a most emphatic No! How else would things ever get straightened out if God didn't do the straightening? It's simply perverse to say, "If my lies serve to show off God's truth all the more gloriously, why blame me? I'm doing God a favor." Some people are actually trying to put such words in our mouths, claiming that we go around saying, "The more evil we do, the more good God does, so let's just do it!" That's pure slander, as I'm sure you'll agree. So where does that put us? Do we Jews get a better break than the others? Not really. Basically, all of us, whether insiders or outsiders, start out in identical conditions, which is to say that we all start out as sinners. Scripture leaves no doubt about it: There's nobody living right, not even one, nobody who knows the score, nobody alert for God. They've all taken the wrong turn; they've all wandered down blind alleys. No one's living right; I can't find a single one. Their throats are gaping graves, their tongues slick as mudslides. Every word they speak is tinged with poison. They open their mouths and pollute the air. They race for the honor of sinner-of-the-year, litter the land with heartbreak and ruin, Don't know the first thing about living with others. They never give God the time of day. This makes it clear, doesn't it, that whatever is written in these Scriptures is not what God says about others but to us to whom these Scriptures were addressed in the first place! And it's clear enough, isn't it, that we're sinners, every one of us, in the same sinking boat with everybody else? Our involvement with God's revelation doesn't put us right with God. What it does is force us to face our complicity in everyone else's sin. But in our time something new has been added. What Moses and the prophets witnessed to all those years has happened. The God-setting-things-right that we read about has become Jesus-setting-things-right for us. And not only for us, but for everyone who believes in him. For there is no difference between us and them in this. Since we've compiled this long and sorry record as sinners (both us and them) and proved that we are utterly incapable of living the glorious lives God wills for us, God did it for us. Out of sheer generosity he put us in right standing with himself. A pure gift. He got us out of the mess we're in and restored us to where he always wanted us to be. And he did it by means of Jesus Christ. God sacrificed Jesus on the altar of the world to clear that world of sin. Having faith in him sets us in the clear. God decided on this course of action in full view of the public—to set the world in the clear with himself through the sacrifice of Jesus, finally taking care of the sins he had so patiently endured. This is not only clear, but it's now—this is current history! God sets things right. He also makes it possible for us to live in his rightness. So where does that leave our proud Jewish insider claims and counterclaims? Canceled? Yes, canceled. What we've learned is this: God does not respond to what we do; we respond to what God does. We've finally figured it out. Our lives get in step with God and all others by letting him set the pace, not by proudly or anxiously trying to run the parade. And where does that leave our proud Jewish claim of having a corner on God? Also canceled. God is the God of outsider non-Jews as well as insider Jews. How could it be otherwise since there is only one God? God sets right all who welcome his action and enter into it, both those who follow our religious system and those who have never heard of our religion. But by shifting our focus from what we do to what God does, don't we cancel out all our careful keeping of the rules and ways God commanded? Not at all. What happens, in fact, is that by putting that entire way of life in its proper place, we confirm it.
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.)
But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)
But if our sorry ways go to show just how good God is, why would God punish us for making him look good? (That's just the cowpuncher in me talkin'.)
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.)
But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is the God who inflicts wrath unrighteous? (I am speaking in human terms.)
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
But if: Romans 3:7, Romans 3:25, Romans 3:26, Romans 8:20, Romans 8:21
what shall: Romans 4:1, Romans 6:1, Romans 7:7, Romans 9:13, Romans 9:14
Is God: Romans 2:5, Romans 3:19, Romans 9:18-20, Romans 12:19, Deuteronomy 32:39-43, Psalms 58:10, Psalms 58:11, Psalms 94:1, Psalms 94:2, Nahum 1:2, Nahum 1:6-8, 2 Thessalonians 1:6-9, Revelation 15:3, Revelation 16:5-7, Revelation 18:20
I speak: Romans 6:19, 1 Corinthians 9:8, Galatians 3:15
Reciprocal: Genesis 18:23 - Wilt Deuteronomy 32:4 - without Joshua 7:8 - what shall Judges 20:25 - destroyed 2 Chronicles 19:7 - no iniquity Nehemiah 9:35 - For they Job 13:7 - General Job 34:10 - far Job 34:17 - even Job 36:23 - Thou Psalms 96:10 - judge Psalms 119:75 - right Psalms 119:137 - General Psalms 145:17 - righteous Proverbs 1:16 - General Isaiah 10:22 - with Jeremiah 12:1 - Righteous Jeremiah 50:15 - for it Ezekiel 18:25 - way Micah 6:3 - testify Romans 2:2 - judgment Romans 3:9 - what then Romans 5:8 - commendeth Romans 9:19 - Why doth Romans 9:30 - shall 1 Corinthians 14:15 - What Hebrews 6:10 - God Hebrews 11:32 - what shall Revelation 13:18 - the number
Cross-References
But and if thyne eye be wycked then all thy body shalbe full of derckenes. Wherfore yf the light that is in the be darckenes: how greate is that darckenes.
to open their eyes that they myght turne from darcknes vnto lyght and from the power of Satan vnto God that they maye receave forgevenes of synnes and inheritauce amonge the which are sanctified by fayth in me.
in whom ye god of this worlde hath blynded the myndes of them which beleve not lest the light of ye glorious gospell of Christ which is the ymage of god shuld shyne vnto them.
But I feare lest as the serpent begyled Eve thorow his sutteltie even so youre wittes shuld be corrupte from the singlenes that is in Christ.
which is an adversarie and is exalted above all that is called god or that is worshipped: so that he shall sitt as God in temple of god and shew him silfe as god.
and they worshipped ye drago which gave power vnto the beest and they worshipped the beest sayinge: who is lyke vnto the beast? who is able to warre with him?
And deceaved them that dwelt on the erth by the meanes of those signes which he had power to doo in the sight of the beest sayinge to the that dwelt on the erth: that they shuld make an ymage vnto the beest which had the woude of a swearde and dyd lyve.
Gill's Notes on the Bible
But if our unrighteousness commend the righteousness of God,.... Hence it appears, that the unrighteousness of men commends the righteousness, or faithfulness of God; and yet all unrighteousness is sin; the wrath of God is revealed against it; and would exclude from heaven, were it not for pardon through the blood of Christ; and besides, the one is contrary to the other, and of itself, of its own nature, cannot influence and affect the other: wherefore this can only be understood of the manifestation and illustration of, the righteousness of God by it; which is covered and commended, in punishing the unrighteousness of men; in setting forth Christ to be a propitiation for sin; and in fulfilling his promises, notwithstanding the failings of his people, of which the case of David is a pregnant proof; just as the love of God is illustrated and commended, by the consideration of the sins of men, for whom Christ died, and his grace and mercy in the conversion of them: but if this be true,
what shall we say? shall we allow the following question to be put? this answers to ××× ×××× ××××ר, "what is there to say", or "to be said?" a way of speaking, often used by the Talmudists n:
is God unrighteous, who taketh vengeance? if the premises are true, this is a just consequence of them; whereas God does take vengeance on men for their unrighteousness, both here and hereafter, it must be a piece of unrighteousness in him so to do; since that for which he takes vengeance on them commends his own righteousness; but that you may know as well by what follows, that this is not an inference of his own, but another's, he adds,
I speak as a man; ××ש×× ×× × ×××, "according to the language of the children of men", a phrase often used by the Jewish doctors o. The apostle did not speak the sentiments of his own mind, he represented another man, and spoke in the language of an adversary.
n T. Bab. Bava Bathra, fol. 4. 1. & passim. o T. Bab. Ceritot, fol. 11. 1. & passim.
Barnes' Notes on the Bible
But if our unrighteousness - If our sin. The particular sin which had been specified Romans 3:3 was âunbelief.â 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:
- It had been conceded that some had not believed; that is, had sinned.
(2)But God was true to his promises. Notwithstanding their sin, Godâs character was the same. Nay,
- In the very midst of sin, and as one of the results of it, the character of God, as a just Being, shone out illustriously. The question then was,
- If his glory resulted from it; if the effect of all was to show that his character was pure; how could he punish that sin from which his own glory resulted? And this is a question which is often asked by sinners.
Commend - Recommend; show forth; render illustrious.
The righteousness of God - His just and holy character. This was the effect on Davidâs mind, that he saw more clearly the justice of God in his threatenings against sin, in consequence of his own transgression. And if this effect followed, if honor was thus done to God, the question was, how he could consistently punish what tended to promote his own glory?
What shall we say? - What follows? or, what is the inference? This is a mode of speech as if the objector hesitated about expressing an inference which would seem to follow, but which was horrible in its character.
Is God unrighteous? - The meaning of this would be better expressed thus: âIs ânotâ God unrighteous in punishing? Does it not follow that if God is honored by sin, that it would be wrong for him to inflict punishment?â
Who taketh vengeance - The meaning of this is simply, âwho inflicts punishment.â The idea of vengeance is not necessarily in the original οÌÏγηÌν orgeÌn. It is commonly rendered âwrath,â but it often means simply âpunishment,â without any reference to the state of the mind of him who inflicts it, Matthew 3:7; Luke 3:7; Luke 21:23; John 3:36. Notes, Romans 1:18; Romans 4:15.
I speak as a man - I speak after the manner of human beings. I speak as appears to be the case to human view; or as would strike the human mind. It does not mean that the language was such as wicked people were accustomed to use; but that the objector expressed a sentiment which to human view would seem to follow from what had been said. This I regard as the language of an objector. It implies a degree of reverence for the character of God, and a seeming unwillingness to state an objection which seemed to be dishonorable to God, but which nevertheless pressed itself so strong on the mind as to appear irresistible. No way of stating the objection could have been more artful or impressive.
Clarke's Notes on the Bible
Verse Romans 3:5. 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.
