Romans 3:5,6 - Joseph Benson’s Commentary on the Old and New Testaments

But It may be further objected; if our unrighteousness commend the righteousness of God Be subservient to God's glory; or, if our infidelity be so far from making void the faithfulness of God, that it renders it more illustrious, then we ought not to be condemned for it. But Dr. Whitby understands, by the righteousness of God, the righteousness of faith, which indeed is generally the meaning of the phrase in this epistle; and, as in the first chapter the necessity of this faith is shown with respect to the Gentiles, because otherwise they, being unrighteous, could not be justified before God, or escape his wrath revealed against all unrighteousness; and in the second chapter the same is proved respecting the Jews by reason of their unrighteousness, which arguments plainly serve to commend and establish this way of righteousness by faith in Christ, from the necessity of it to the justification both of Jews and Gentiles; he therefore considers the import of the objection to be, “If the unrighteousness both of Jews and Gentiles tend so visibly to illustrate and recommend the wisdom and grace of God, in appointing this way of justification by faith in Christ, is it righteous in God to punish both Jews and Gentiles, as you say he has done and will do, for that unrighteousness that tends so highly to advance the glory of divine grace displayed in the gospel?” What shall we say What inference shall we draw? Is God unrighteous who taketh vengeance Must we grant that God acts unjustly in punishing those practices which so illustrate his mercy, faithfulness, and other perfections? I speak as a man As a mere natural man, not acquainted with the revealed will of God, or not influenced by his Spirit; or as human weakness would be apt to speak. God forbid That I should harbour such a thought, or allow such a consequence; for then If it were unjust in him to punish that unrighteousness which is subservient to his own glory, how should God judge the world Since all the unrighteousness in the world will then commend the righteousness of God. Add to this, the very idea of God's judging the world, implies that it shall be done in righteousness. For if any person were to have injustice done him on that occasion, it would not be judgment, but a capricious exercise of power, whereby the Judge would be dishonoured. On this idea is founded the answer which Abraham made to God, respecting the destruction of Sodom, which answer perhaps the apostle had now in his eye, Genesis 18:25; Shall not the Judge of all the earth do right?