Romans 3:26 completes the argument: God demonstrates his righteousness by justifying those who have faith in Jesus, answering the objection in 3:5.

Romans 3:25 reveals how God's righteousness is actually demonstrated: through Christ's propitiation, not through human sin as the objection in 3:5 suggests.

Romans 3:19 concludes that all are accountable to God, reinforcing the context of universal sinfulness that prompts the objection here.

Romans 3:7 restates the same rhetorical objection from 3:5 — if human sin highlights God's righteousness, why is it still condemned?

Romans 3:9 concludes all are under sin — continuing Paul's argument after the objection in 3:5 about God's justice.

Romans 9:18-20 addresses the same objection about God's justice, arguing that humans have no right to question God's will—a direct response to the query here.

Romans 9:14 directly repeats the question 'Is God unjust?' and affirms 'Not at all!'—the exact same response as implied here.

Romans 6:1 poses the same objection—if sin increases grace, why not sin?—directly paralleling the argument here about unrighteousness highlighting righteousness.

Romans 2:5 describes God's righteous wrath, providing the basis for the justice question here about whether God is unjust to bring wrath.

Romans 9:19 raises a similar objection about God's justice if none can resist His will — parallels the question in 3:5.

Romans 2:2 affirms God's judgment is based on truth — the foundation for Paul's argument that God is just despite the objection in 3:5.

Revelation 16:5-7 affirms that God's judgments are 'just' and 'true'—directly supporting Paul's claim that God is not unjust in bringing wrath.

2 Thessalonians 1:6-9 affirms that God will repay trouble with justice—NT parallel to Paul's defense of God's just wrath in Romans.

Nahum 1:2 describes God as avenging and filled with wrath—directly supporting the OT picture of God's just wrath that Paul presupposes.

Psalm 94:2 appeals to God as Judge of the earth who repays the proud—echoing the divine judgment Paul's argument addresses.

Psalm 94:1 calls God 'a God who avenges'—reinforcing the OT foundation for God's righteous wrath Paul discusses.

Psalm 58:11 declares that God judges the earth—directly affirming the justice of God's wrath that Paul defends.

In Ezekiel 18:25, God responds to Israel's claim that His ways are unjust — directly parallels Paul's hypothetical objection about God's fairness.

Job 36:23 declares no one can say God has done wrong — answering Paul's question about God's justice.

Job 34:17 asks if one who hates justice can govern — reinforcing the absurdity of accusing God of injustice.

Job 34:10 flatly states God cannot do wrong — directly countering the hypothetical question Paul raises about God's justice.

2 Chronicles 19:7 affirms there is no injustice with God, contrasting the hypothetical injustice explored in Romans 3:5.

Deuteronomy 32:4 declares God's ways are just and He does no wrong — directly answering the charge of injustice raised in Romans 3:5.

Genesis 18:23 directly questions God's justice ('Will you sweep away the righteous with the wicked?'), similar to the hypothetical in Romans 3:5.

In Jeremiah 12:1, the prophet questions God's justice when the wicked prosper — a parallel to Paul's concern about God's fairness when human sin highlights His righteousness.