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  • PARALLEL BIBLE - Romans 3:5


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

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    King James Bible - 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)

    World English Bible

    But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like
    men do.

    Douay-Rheims - Romans 3:5

    But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?

    Webster's Bible Translation

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

    Greek Textus Receptus


    ει
    1487 COND δε 1161 CONJ η 3588 T-NSF αδικια 93 N-NSF ημων 2257 P-1GP θεου 2316 N-GSM δικαιοσυνην 1343 N-ASF συνιστησιν 4921 5719 V-PAI-3S τι 5101 I-ASN ερουμεν 2046 5692 V-FAI-1P μη 3361 PRT-N αδικος 94 A-NSM ο 3588 T-NSM θεος 2316 N-NSM ο 3588 T-NSM επιφερων 2018 5723 V-PAP-NSM την 3588 T-ASF οργην 3709 N-ASF κατα 2596 PREP ανθρωπον 444 N-ASM λεγω 3004 5719 V-PAI-1S

    Treasury of Scriptural Knowledge

    VERSE (5) -
    :7,25,26; 8:20,21

    SEV Biblia, Chapter 3:5

    Y si nuestra iniquidad engrandece la justicia de Dios, ¿qu diremos? ¿Ser por esto injusto Dios que da castigo? (hablo como hombre.)

    Clarke's Bible Commentary - Romans 3:5

    Verse 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.

    John Gill's Bible Commentary

    Ver. 5. But if our
    unrighteousness commend the righteousness of God , etc..] 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 rmyml akya yam , what is there to say, or to be said? a way of speaking, often used by the Talmudists f36 : 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 ; da ynb wlk , according to the language of the children of men, a phrase often used by the Jewish doctors f37 . The apostle did not speak the sentiments of his own mind, he represented another man, and spoke in the language of an adversary.

    Matthew Henry Commentary

    Verses 1-8 - The
    law could not save in or from sins, yet it gave the Jews advantage for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless wer made useful to the conversion of many. But especially the Scripture were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors cannot make this faithfulness of no effect. He will fulfil his promise to his people, and bring his threatened vengeance upon unbelievers God's judging the world, should for ever silence all doubtings an reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, an also his justice in punishing for sin. Let us do evil, that good ma come, is oftener in the heart than in the mouth of sinners; for fe thus justify themselves in their wicked ways. The believer knows tha duty belongs to him, and events to God; and that he must not commit an sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.


    Greek Textus Receptus


    ει
    1487 COND δε 1161 CONJ η 3588 T-NSF αδικια 93 N-NSF ημων 2257 P-1GP θεου 2316 N-GSM δικαιοσυνην 1343 N-ASF συνιστησιν 4921 5719 V-PAI-3S τι 5101 I-ASN ερουμεν 2046 5692 V-FAI-1P μη 3361 PRT-N αδικος 94 A-NSM ο 3588 T-NSM θεος 2316 N-NSM ο 3588 T-NSM επιφερων 2018 5723 V-PAP-NSM την 3588 T-ASF οργην 3709 N-ASF κατα 2596 PREP ανθρωπον 444 N-ASM λεγω 3004 5719 V-PAI-1S

    Vincent's NT Word Studies

    5. Commend (sunisthsin). Only twice outside of
    Paul's writings, Luke ix. 32; 2 Pet. iii. 5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Rom. v. 8; 2 Corinthians vii. 11; Gal. ii. 18. See Rom. xvi. 1; 2 Cor. iv. 2; vi. 4; x. 18.

    Who taketh vengeance (o epiferwn thn orghn). Rev., much better, who visiteth with wrath. Lit., bringeth the anger to bear. The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in Matt. iii. 7, referring to something recognized - the wrath to come, the well-understood need of unrighteousness. See on Rom. xii. 19.

    As a man (kata anqrwpon). Rev., after the manner of men; i.e., I use a mode of speech drawn from human affairs. The phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject. Morison aptly paraphrases: "When I ask the question, 'Is God unjust who inflicteth wrath?' I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which it is customary for men to employ when referring to human relationships." Compare 1 Cor. ix. 8; Rom. vi. 19.


    Robertson's NT Word Studies

    3:5 {What shall we say?} (ti eroumen?). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (sunistesin). this common verb sunistemi, to send together, occurs in the N.T. in two senses, either to introduce, to commend (#2Co 3:1; 4:2) or to prove, to establish (#2Co 7:11; Ga 2:18; Ro 5:8). Either makes good sense here. {Who visiteth the wrath} (ho epiferwn ten orgen). "Who brings on the wrath,"the inflicter of the anger" (Vaughan). {I speak as a man} (kata anqrwpon). See #Ga 3:15 for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used kata anqrwpon and ti eroumen. Paul had not forgotten his rabbinical training.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

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