Romans 3:8
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.
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 23
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
2 of 23
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
βλασφημούμεθα
we be slanderously reported
G987
βλασφημούμεθα
we be slanderously reported
Strong's:
G987
Word #:
4 of 23
to vilify; specially, to speak impiously
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
5 of 23
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
φασίν
affirm
G5346
φασίν
affirm
Strong's:
G5346
Word #:
7 of 23
to show or make known one's thoughts, i.e., speak or say
λέγειν
say
G3004
λέγειν
say
Strong's:
G3004
Word #:
10 of 23
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
ὅτι
G3754
Ποιήσωμεν
Let us do
G4160
Ποιήσωμεν
Let us do
Strong's:
G4160
Word #:
12 of 23
to make or do (in a very wide application, more or less direct)
τὰ
G3588
τὰ
Strong's:
G3588
Word #:
13 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
κακὰ
evil
G2556
κακὰ
evil
Strong's:
G2556
Word #:
14 of 23
worthless (intrinsically, such; whereas g4190 properly refers to effects), i.e., (subjectively) depraved, or (objectively) injurious
ἔλθῃ
may come
G2064
ἔλθῃ
may come
Strong's:
G2064
Word #:
16 of 23
to come or go (in a great variety of applications, literally and figuratively)
τὰ
G3588
τὰ
Strong's:
G3588
Word #:
17 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
ὧν
whose
G3739
ὧν
whose
Strong's:
G3739
Word #:
19 of 23
the relatively (sometimes demonstrative) pronoun, who, which, what, that
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
20 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
Cross References
Romans 6:1What shall we say then? Shall we continue in sin, that grace may abound?Romans 6:15What then? shall we sin, because we are not under the law, but under grace? God forbid.Romans 7:7What 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 5:20Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
Historical Context
This slander dogged Paul throughout his ministry (see Romans 6:1, 15). The charge was serious: if Paul's doctrine promoted immorality, he was a false teacher leading people to destruction. Judaizers used this accusation to undermine Paul's authority and keep Gentile converts under Mosaic law.
Questions for Reflection
- How do you respond when your commitment to grace is mischaracterized as license for sin?
- What is the proper relationship between justification by faith alone and the necessity of holiness?
- Why is the accusation "let us sin that grace may abound" a fundamental misunderstanding of the gospel?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
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. Paul exposes the slander: critics charged that his gospel logically entails poiēsōmen ta kaka hina elthē ta agatha (ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά, "let us do evil that good may come"). This is the reductio ad absurdum of the objections in verses 5-7.
Paul's response is swift and severe: hōn to krima endikon estin (ὧν τὸ κρίμα ἔνδικόν ἐστιν, "whose condemnation is just"). Those who reason this way—or slander Paul by claiming he does—deserve judgment. The adjective endikos (ἔνδικος) means "just/deserved." Paul refuses to dignify the objection with extended refutation here (he will address it fully in Romans 6), simply asserting its moral bankruptcy. Grace never licenses sin; to think so is to fundamentally misunderstand the gospel.