Romans 3 8

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.

Romans 3:8 nkjv

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

Romans 3:8 niv

Why not say?as some slanderously claim that we say?"Let us do evil that good may result"? Their condemnation is just!

Romans 3:8 esv

And why not do evil that good may come? ? as some people slanderously charge us with saying. Their condemnation is just.

Romans 3:8 nlt

And some people even slander us by claiming that we say, "The more we sin, the better it is!" Those who say such things deserve to be condemned.

Romans 3 verses

Romans 3 8 Meaning

Romans 3:8 addresses a severe misrepresentation of the apostle Paul's teaching. It refutes the malicious slander that Paul's message of justification by faith—where God's grace abounds through sin (as discussed in Rom 5:20)—advocated or implicitly allowed for people to commit evil acts in order to bring about a greater good or to enhance God's glory. Paul vehemently condemns this idea, declaring that those who propagate or believe such a twisted theology deserve just condemnation from God. It highlights the stark difference between God's grace that transforms and a perversion of it that permits sin.

Romans 3 8 Context

Romans 3:8 is nestled within Paul's sustained argument in chapters 1-3 that all humanity, Jew and Gentile alike, is under the power of sin and justly stands condemned before a holy God. He has established that external observances or national identity do not confer righteousness. In Romans 3:1-8, Paul anticipates and addresses potential Jewish objections and misunderstandings regarding his message of justification by faith. He asks rhetorical questions about the advantage of being Jewish and the faithfulness of God despite human unfaithfulness (Rom 3:1-4). Then, he deals with the logical, but twisted, implications some might draw: if human unrighteousness highlights God's righteousness (Rom 3:5), and human lies make God's truth abound (Rom 3:7), then why is God still judging people? This leads directly to the core misrepresentation addressed in verse 8: the idea that his teaching permitted, or even encouraged, doing evil for a greater good. Paul emphatically refutes this distorted view as completely antithetical to his gospel, which stresses a moral transformation wrought by grace, not moral license. The historical and cultural context includes a polemic against the charge of antinomianism—the belief that Christians are freed from the moral law due to grace. This verse strongly affirms the necessity of righteous living as a response to salvation, rejecting any notion that the glorious truth of God's abounding grace excuses or justifies sin.

Romans 3 8 Word analysis

• And why not say (ē kai mē): This introduces another rhetorical question, closely linked to the previous ones (Rom 3:1, 3:3, 3:5, 3:7). It implies a further perverse line of reasoning attributed to Paul's opponents. The phrase acts as a counter-argument to a baseless accusation.

• as we are slanderously reported as saying (kathos blasphemeometha): The Greek blasphēmeō (βλασφημέομαι) means to revile, malign, speak evil of, or slander. This clearly indicates Paul is defending his character and doctrine against false and malicious accusations. This highlights the severe misunderstanding or deliberate misrepresentation of his gospel message by some detractors.

• and as some claim that we say (kai kathos phases tines hemas legein): This reiterates and reinforces the idea of false reporting. The "some" points to specific individuals or groups circulating these untruths. Paul uses this to distance himself explicitly from such a perverted teaching.

• Let us do evil (poiēsomēmen kaka): From the Greek poiēō (ποιέω - to do, make) and kakos (κακός - bad, evil). The plural kaka (evil things) is an active, volitional choice to engage in wickedness. This is the heart of the distorted proposition, suggesting that wicked actions could serve a good purpose.

• that good may come (hina elthē agatha): hina (ἵνα) introduces a purpose clause, expressing the alleged intent: "in order that good things (from agathos, ἀγαθός) might come forth/arise." This phrase embodies the philosophical error of teleological ethics (where the end justifies the means), specifically rejected by Paul when the means are evil.

• Their condemnation (hōn to krima): hōn (ὧν) is "of whom/those," referring to those who articulate or believe the evil proposition. krima (κρίμα) signifies judgment, sentence, or condemnation. It's the decisive verdict from a judge, implying divine judgment in this context.

• is just (endikon estin): From endikos (ἔνδικος), meaning righteous, just, or merited. It is fitting and morally right. This declares that God's judgment upon such a perverted mindset or teaching is completely justified and fair, as it twists truth and encourages sin.

• "as we are slanderously reported as saying and as some claim that we say": This entire parenthetical clause serves to immediately disavow the accusation. It is crucial for understanding that Paul is not even for a moment considering this possibility but is rather refuting a well-known distortion of his message by his opponents. It reveals Paul's awareness of specific attacks on his doctrine.

• "Let us do evil that good may come": This phrase articulates the very core of the antinomian charge against Paul: that if sin increases grace (Rom 5:20), or if God's glory is shown in our unrighteousness (Rom 3:5-7), then deliberately doing wrong would lead to an even greater good (e.g., more divine glory, more grace). Paul forcefully condemns this twisted logic. It misconstrues the passive concept of sin's abounding, which grace super-abounds, into an active moral imperative to sin. This concept, often summarized as "the end justifies the means," is here revealed as an abomination in Christian ethics when evil is the means.

• "Their condemnation is just": This definitive declaration is Paul's strong and unyielding condemnation of those who would propose such an immoral theology. It signals God's righteous judgment against those who intentionally distort the gospel of grace into license for sin. It's not a suggestion but a clear statement of divine retribution, emphasizing the seriousness of promoting such a teaching.

Romans 3 8 Bonus section

• The blasphemeometha (slander) in this verse underscores that misrepresenting Christian doctrine has serious consequences and can amount to slander against the divine truth and its messengers. Paul experienced constant attacks and distortions of his teaching.
• The rhetorical question structure (as seen throughout Romans 3:1-8) indicates Paul is interacting with real objections and false inferences being drawn from his gospel. He anticipates and swiftly counters the worst possible distortion of his message of grace.
• This verse provides foundational ethical guidance: Christian ethics categorically reject the notion that the end justifies the means, particularly when the means involve evil actions. True good, glorifying God, cannot come from deliberately evil choices.
• Romans 3:8 acts as a crucial transition to Paul's extensive discussion on the ethical implications of justification by faith found in Romans 6-8, where he elaborates on how true believers, freed from the dominion of sin, are slaves to righteousness.

Romans 3 8 Commentary

Romans 3:8 is a powerful refutation of a profound theological and ethical error. Paul’s gospel emphasizes humanity's utter inability to save itself and the glorious truth of God's abundant grace extended through Christ's atoning work. However, this magnificent grace was vulnerable to dangerous misinterpretations. Some opponents accused Paul of preaching that since salvation is by grace through faith, and not by works of the Law, it then implicitly allows or even encourages believers to continue in sin, so that God's grace might shine even brighter through His greater forgiveness or that His truth and righteousness would be more profoundly vindicated by our wickedness. This is the epitome of the antinomian distortion—grace divorced from righteous living.

Paul categorically rejects this insidious proposition ("Let us do evil that good may come?"). His rejection is not merely argumentative but deeply condemnatory. The idea that one can purposefully engage in evil for the sake of a greater good or to enhance God's glory is an affront to God's holy character. It is a perversion of truth, an abuse of grace, and a direct assault on the moral fabric that underlies God’s entire redemptive plan. God is intrinsically righteous; He does not need our sin to display His goodness. Moreover, His grace empowers true believers away from sin, not towards it (as explicitly expanded upon in Romans 6).

Therefore, Paul concludes with "Their condemnation is just." This is not a human judgment but a declaration of divine righteousness. Those who teach or subscribe to such a warped theology—which turns grace into a license for immorality, calling evil good and justifying wicked means by appealing to righteous ends—will face a righteous and deserved judgment from God. The essence of the verse underscores that true faith leads to transformation and pursuit of righteousness, not to moral anarchy.