For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
Parallel Translations
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For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
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Yf the veritie of God appere moare excellent thorow my lye vnto his prayse why am I hence forth iudged as a synner?
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For if the veritie of God hath more abounded through my lye vnto his glorie, why am I yet condemned as a sinner?
Cross-references (7)
Passages linked to Romans 3:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 3:4 May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might prevail when you come into judgment.”
- Romans 9:19-20 You will say then to me, “Why does he still find fault? For who withstands his will?” But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
- Acts 13:27-29 For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. Though they found no cause for death, they still asked Pilate to have him killed. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb.
- 2 Kings 8:10-15 Elisha said to him, “Go, tell him, ‘You will surely recover;’ however Yahweh has shown me that he will surely die.” He settled his gaze steadfastly on him, until he was ashamed. Then the man of God wept. Hazael said, “Why do you weep, my lord?” He answered, “Because I know the evil that you will do to the children of Israel. You will set their strongholds on fire, and you will kill their young men with the sword, and will dash their little ones in pieces, and rip up their pregnant women.” Hazael said, “But what is your servant, who is but a dog, that he could do this great thing?” Elisha answered, “Yahweh has shown me that you will be king over Syria.” Then he departed from Elisha, and came to his master, who said to him, “What did Elisha say to you?” He answered, “He told me that you would surely recover.” On the next day, he took a thick cloth, dipped it in water, and spread it on his face, so that he died. Then Hazael reigned in his place.
- Isaiah 10:6-7 I will send him against a profane nation, and against the people who anger me I will give him a command to take the plunder and to take the prey, and to tread them down like the mire of the streets. However he doesn’t mean so, neither does his heart think so; but it is in his heart to destroy, and to cut off not a few nations.
- Matthew 26:34 Jesus said to him, “Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.”
- Matthew 26:69-75 Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!” But he denied it before them all, saying, “I don’t know what you are talking about.” When he had gone out onto the porch, someone else saw him, and said to those who were there, “This man also was with Jesus of Nazareth.” Again he denied it with an oath, “I don’t know the man.” After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.” Then he began to curse and to swear, “I don’t know the man!” Immediately the rooster crowed. Peter remembered the word which Jesus had said to him, “Before the rooster crows, you will deny me three times.” Then he went out and wept bitterly.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 7. If indeed the truth of God, etc. This…
7. If indeed the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — “If by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God’s glory, should be punished as a sinner.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The truth and constancy.
The truth and constancy.
A third objection which addeth somewhat to the former, If sins do turn to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: which blasphemy Paul contending himself to curse and detest, pronounceth just punishment against such blasphemers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 7 For if the truth of God hath more…
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
Ver. 7. For if the truth of God] Here the former objection is repeated, explicated, and more fully answered, that every mouth might be stopped. Ferunt ranas lampade supra lacum, in quo tumultuantur, appensa, illius fulgore repercussas conticescere. (Lomelius.) So gainsayers are silenced, when the truth is thoroughly cleared.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain By truth he means the faithfulness and veracity of…
By truth he means the faithfulness and veracity of God; as by lie, the perfidiousness and inconstancy of man; ut supra et alibi.
Why yet am I also judged as a sinner? q.d. If more glory accrues to the name of God by my wickedness, what reason is there that I should be punished, and proceeded against as an offender, who have occasioned this further glory to God? The apostle doth plainly personate in this place a wicked objector, or he speaks in the name and person of such a one. This way of speaking and writing is very frequent among all authors; and it is found sometimes with the penmen of the Holy Scriptures: see Ecc 3:19-22; 1Co 15:32. The apostle tells the Corinthians, 1Co 4:6, that in a figure he transferred some things to himself and to Apollos for their sakes, that they might not be puffed up; he, counted such schemes and figures as these to be most profitable and efficacious to the reader.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain We must by no means understand these words as…
We must by no means understand these words as spoken by the apostle himself in his own name, as if he had told lies for upholding of the truth; and that the truth of God had abounded to the glory of God through his lies; but he speaks in the person of a profane objector. Thus some man (as if the aposlte had said) may possibly plead for his sin: "The truth of God hath gained by my lie, the faithfulness of God is made more manifest by the unfaithfulness of men; therefore, why should I be judged and condemned as a sinner, when the glory of God will shine more bright upon the occasion of my sin?
The free grace of God discovered in the gospel, will be manifested, say some and magnified in the pardoning of our sin; let us therefore sin our fill, that the immeasurableness of divine goodness may appear, and the abundance of pardoning mercy may abound." The apostle rejects this doctrine and practice, of doing evil that good may come, with the greatest abhorrency and utmost detestation, affirming, that their damnation is just, who either fasten this doctrine upon the apostles, or affirm it themselves.
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Learn hence, That no person must venture to do the least of evils; no, not for the sake of the greatest good. True, Almighty God can bring good out of evil, by the same word of his power, by which he brought light out of darkness, and something out of nothing; but to do anything really evil for obtaining the greatest good, is dangerous and damnable. Sin, or that which is sinful, ought not to be chosen, whatever we chuse.
Learn, 2. That nothing is more just and righteous than their damnation, who will adventure to do evil, that good may come: A good intention will not excuse, never justify a bad action in the sight of God: He will condemn evil-doers, though they do evil, that good may come.
Learn, 3. That the apostle pronounces their damnation just, who laid these slanders to the apostles charge, as if their doctrine did allow of this damnable practice, to do evil that good might come: Their damnation is just, who thus slanderously report and affirm, that we say, Let us do evil, that good may come.
Whence note, That it is a just thing with God to damn those men that raise or spread abroad reparts of his ministers doctrine, as giving liberty to licentious practices: Verily, the slander of a minister’s regular doctrine is more than ordinary slander. The original word here rendered slander, signifies blasphemy; the word which God makes use of to set forth his own reproaches by. Behold God’s resentment of his minister’s wrongs. The slander and contempt cast upon our office and doctrine, is esteemed blasphemy in God’s account: As we be slanderously reported or blasphemed; and as some affirm that we say, Let us do evil, that good may come: whose damnation is just.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And not rather, as we be slanderously reported,.... These…
And not rather, as we be slanderously reported,.... These are the apostle's own words, in answer to the objector he represented; and it is as if he should say, why do not you go on? why do you stop here? "and not rather" say, as we are evil spoken of, and our doctrine is blasphemed:
and as some affirm; ignorantly and audaciously enough:
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that we say; and teach:
let us do evil that good may come; a slander cast upon the apostle's doctrine of unconditional election, free justification, and of God's overruling the sins of men for good; and is the same which is cast on ours now, and is no small proof of the likeness and sameness of doctrines:
whose damnation is just; whose judgment would have been right, and their censure of our doctrines just, had it been true that we held such a principle, taught such a doctrine, or encouraged such a practice: or their condemnation is just, for aspersing our principles and practices in so vile a manner; and all such persons are deserving of damnation, who teach such things, or practise after this sort.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But, may the objector reply, if the truth of…
But, may the objector reply, if the truth of God hath abounded - Has been more abundantly shown. Through my lie - If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage. Why am I still judged as a sinner - Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. JEW. For if the truth of God,…
Verse 7. JEW. For if the truth of God, &c.] But to resume my reasoning (Ro 3:5:) If the faithfulness of God in keeping his promise made to our fathers is, through our unfaithfulness, made far more glorious than it otherwise would have been, why should we then be blamed for that which must redound so much to the honour of God?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 3:7-8. For — Or but (the objector may…
Rom 3:7-8. For — Or but (the objector may reply) if the truth of God hath more abounded — Has been more abundantly shown; through my lie — If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage; why am I yet judged as a sinner — And arraigned for that which is attended with such happy consequences? Can my conduct be said to be sinful at all? Ought I not to do what would otherwise be evil, that so much good may come? To this the apostle does not deign to give a direct answer, adding, whose damnation, or condemnation, is just. The condemnation of all, who either speak or act in this manner. Here the apostle teaches expressly the unlawfulness of doing evil, any evil, on the pretence of promoting what is good. Such a pretence, if allowed, would justify the greatest crimes. This, however, the apostle here signifies they were slanderously reported as teaching; probably on a misinterpretation of their doctrine, that the greatness of the sins of which the Gentiles were guilty, rendered God’s goodness in sending Christ to die for them the more illustrious.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For if ... - This is an objection similar…
For if ... - This is an objection similar to the former. It is indeed but another form of the same.
The truth of God - His truth or faithfulness in adhering to his threatenings. God threatened to punish the guilty. By their guilt he will take occasion to show his own truth; or their crime will furnish occasion for such an exhibition.
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Hath more abounded - Has been more striking, or more manifest. His “truth” will be shown by the fulfillment of all his promises to his people, and of all his predictions. But it will also be shown by fulfilling his threatenings on the guilty. It will, therefore, more abound by their condemnation; that is, their condemnation will furnish new and striking instances or his truth. Every lost sinner will be, therefore, an eternal monument of the truth of God.
Through my lie - By means of my lie, or as one of the results of my falsehood. The word “lie” here means falsehood, deceitfulness, “unfaithfulness.” If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it?
Unto his glory - To his praise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation.
Why yet am I ... - How can that act be regarded as evil, which tends to promote the glory of God? The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God’s glory, whereas it is just the reverse; and it is by God’s reversing that tendency, or overruling it, that he obtains his glory. The tendency of murder is not to honor the Law, or to promote the security of society, but just the reverse. Still, his execution shall avert the direct tendency of his crime, and do honor to the law and the judge, and promote the peace and security of the community by restraining others.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For if the truth of God, &c.--A further illustration…
For if the truth of God, &c.--A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).
On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (Rom 3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (Rom 3:1-2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (Rom 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Rom 3:8).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. For—The apostle now states in the first person…
7. For—The apostle now states in the first person singular what every man in the world might argue as well as the Jew.
Truth… lie—Faithfulness or falseness to the divine covenant, or the divine law of right. All sin is lie.
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Judged—If clearly illustrating the divine righteousness transforms sin to holiness for the Jew, then it also makes every sinner to be no sinner, and makes it impossible for him to be judged.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. For if, &c.] Here St Paul takes up…
7. For if, &c.] Here St Paul takes up the Opponent on his own ground; speaking as a human being whose sin (e.g. a falsehood) serves to make God’s truth “abound to His glory;” i.e. be more largely manifest in a way to win Him fresh praise:—in such a case is not Paul, is not A, B, or C, equally entitled with the Jewish opponent to be excused penalty?—In the Gr. of the clause “why am I yet, &c.,” the word “I” is strongly emphatic; I also; i.e. “I, as well as my opponent.”—“Why am I yet, &c.:”—i.e. “after the recognition of the effect of my sin on the advancement of God’s glory.”—“By my lie;” lit. in my lie; i.e. “on occasion of it, in connexion with it.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) The truth of God.—In the first instance His…
(7) The truth of God.—In the first instance His veracity as involved in His threats and promises, and then those other attributes, especially justice, that are intimately connected with this. “Truth” is leaning towards its moral sense. (See Note on Rom_2:8.)
My lie.—The Apostle puts his supposed case in the first person. “Lie,” suggested as an antithesis to the word “truth,” just used, has also a moral signification. It is the moral deflection that follows upon unbelief.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For if the truth of God in my lie…
For if the truth of God in my lie abounded to his glory, why am I also still judged as a sinner? One view is that this is a continuation or resumption of the question of ver. 5 on the part of the Jew, its drift being the same. But the word kagw , as well as the position of the verse after twv krinei , etc., suggests rather its being intended to express that any one throughout the world, as well as the Jew, might plead against" deserved judgment, if the Jew"s supposed plea were valid. Nay, in that case, the apostle goes on to say, he, or any of us, might justify all wrongdoing for a supposed good end. Why not?
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 7. Why yet am I also judged as a…
7. Why yet am I also judged as a sinner? Here the Jew is supposed to repeat the last objection in another form. “God's truth is shown by our lie. His threatenings are demonstrated to be absolutely true by his rejection of the Jewish nation. If our lie, our false life, has thus shown forth his glory, why should we be individually condemned?”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 7. “But if the truth of God abounded through…
7. “But if the truth of God abounded through my life unto his glory, why am I still condemned as a sinner?” He here answers the argument of the fatalist: “Since the immutable God is neither changed nor in the least deflected from the perfect integrity of His administration, neither His veracity suffering the slightest impeachment by my perversity and falsehood; as I am utterly incompetent to contravene the divine purpose or tarnish the infallible glory of the Almighty, then why am I condemned as a sinner?” It is the hackneyed pleading of irresponsibility which we daily meet, offered as an apology on the part of the ungodly.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain But if the truth of God through my lie…
But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Rom 3:23").
sinner
(See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 But if the truth of God through my lie…
But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner?
Here Paul imagines someone continuing to reject the Christian gospel. That adversary argues, because his sin shows the righteousness of God, then God should not declare that he is a sinner on judgment day if, for example, he tells lies. (See: Rhetorical Question)
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Why not say ... come"?
Here Paul raises a question of his own, to show how ridiculous the argument of his imaginary adversary is. AT: "I might as well be saying ... come!" (See: Rhetorical Question)
as we are falsely reported to say
"some lie to tell others that this is what we are saying"
The judgment on them is just
It will be only fair when God condemns these enemies of Paul, for telling lies about what Paul has been teaching.
translationWords
true
God
praise
judge
sin
evil
good
judge
just
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.