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.) God forbid: for then how shall God judge the world?Romans 3:5-6 ASV
SIN THAT RESULTS IN GOOD
Under the great Mormon organ in the tabernacle in Salt Lake City, a great pit has been opened up to give the mighty organ its deeper tones; and, similarly, people who have been scarred and burned in the pits of sin are generally more conscious and appreciative of God’s grace and mercy than those persons who have lived conventionally respectable lives.
That might be one of the underlying reasons why the publicans and harlots of Jesus’ day entered the kingdom of God before the Pharisees (Matthew 21:31).
What are some of the ways God overrules sin for the good of his children?
Through pitiful experience, man learns what he should have known all the time, that God’s word is altogether true and faithful, that “the wages of sin is death”!
God’s teaching regarding sin is verified and confirmed by every sin ever committed, whether by saint or sinner; and this overwhelming verification of the word of God is a strong inducement to trusting and serving God.
Sin also induces sympathy for other sinners on the part of them that sin. All of this may be only another way of saying that God uses two kinds of vessels in the achievement of his wise designs, those unto honor, and those unto dishonor; and the freedom of the human will enables man to choose the kind of vessel he will become; but it is not within the sphere of human prerogative to avoid the divine use of his life altogether.
If one becomes a gross sinner, God will make an example out of him. God overruled the sin of Judas to make it serve his holy purpose of Jesus’ being offered up during the Passover, thus fulfilling the scriptures.
Romans 3:6 is Paul’s blunt, almost horrified denial of any unworthiness that might be attributed to God for his judgment of wicked men; thus, here, as so frequently in the New Testament, judgment is held to be axiomatic with reference to God.
Some commentators, as Lenski, apply these words to Christians primarily; but it seems to this expositor that Paul is plainly dealing with Jewish objections; and, although there may be an application of the principles mentioned here to Christians, the passage is plainly addressed to the Jewish objector. Whiteside wrote,
That this is another objection that a Jew might make is shown by the fact that Paul immediately adds, “(I speak after the manner of men)