|New International Version (©2011)|
Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?"
New Living Translation (©2007)
"But," someone might still argue, "how can God condemn me as a sinner if my dishonesty highlights his truthfulness and brings him more glory?"
English Standard Version (©2001)
But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner?
New American Standard Bible (©1995)
But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner?
King James Bible (Cambridge Ed.)
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
Holman Christian Standard Bible (©2009)
But if by my lie God's truth is amplified to His glory, why am I also still judged as a sinner?
International Standard Version (©2012)
For if through my falsehood God's truthfulness glorifies him even more, why am I still being condemned as a sinner?
NET Bible (©2006)
For if by my lie the truth of God enhances his glory, why am I still actually being judged as a sinner?
Aramaic Bible in Plain English (©2010)
For if the truth of God is made to superabound for his glory by my lies, why therefore am I judged as a sinner?
GOD'S WORD® Translation (©1995)
If my lie increases the glory that God receives by showing that God is truthful, why am I still judged as a sinner?
King James 2000 Bible (©2003)
For if the truth of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner?
American King James Version
For if the truth of God has more abounded through my lie to his glory; why yet am I also judged as a sinner?
American Standard Version
But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
Darby Bible Translation
For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?
English Revised Version
But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
Webster's Bible Translation
For if the truth of God hath more abounded through my lie to his glory; why yet am I also judged as a sinner?
Weymouth New Testament
If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner?
World English Bible
For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner?
Young's Literal Translation
for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?
|Matthew Henry's Concise Commentary|
3:1-8 The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfil his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.
Verse 7. - 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 κἀγὼ, as well as the position of the verse after τῶς κρινε1FC0;ι, 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?
Gill's Exposition of the Entire Bible
For if the truth of God,.... The "truth of God" is the same with "the righteousness of God", Romans 3:5, and means his faithfulness; of which it is hypothetically said, it
hath more abounded; or has been more illustrated,
through my lie to his glory: nothing is more opposite to truth than a lie; a lie of itself can never be of any advantage to truth, or to the God of truth; nothing is more contrary to the nature of God, and more abominable to him; a lie is of the devil, and punishable with eternal death; wherefore it may seem strange, that the truth of God should abound through it to his glory: now let it be observed, that the apostle is not speaking of himself, nor of his lie of unbelief, in his state of unregeneracy; but in the person of a sinful man, "for every man is a liar", Romans 3:4, as he says, "I speak as a man", Romans 3:5; representing a wicked man, who from what was before said, might collect this as the sense of it, that the truth of God is illustrated by the lies of men: and so much may be owned as the apostle's sense, that the truth of God is commended, illustrated, and made to abound, when it is asserted, that he is true and faithful, and every man is a liar, fallacious, and deceitful; "let God be true, and every man a liar", Romans 3:4, moreover, the truth of God may be allowed to abound through the lies of men, in a comparative sense, the one being set against the other; and so as contraries do, illustrate each other: this may be assented to, as that sometimes a lie has been overruled by God, for the accomplishing of his purposes and promises, in which his truth and faithfulness have been displayed, as in the cases of Jacob and the Egyptian midwives; but then this does not arise from its nature and tendency, but from the overruling wisdom and providence of God, and therefore not to be excused hereby from sin; and consequently the inference from it is not just, that therefore "no man can, or ought to be, judged as a sinner"; since his sin turns to such account, as to make for the glory of God, which is intimated in the question:
why yet am I also judged as a sinner? if this be the case, I ought not to be reckoned a sinner, or to be treated as such here, or judged and condemned as one hereafter, which is a most wicked, as well as weak consequence; for though God is true and faithful to his promises, notwithstanding the sins of his people, which are as a foil, to set off the lustre of his truth the more, yet their sins are nevertheless sins, and are taken notice of by him as such, and they are corrected for them; and however God may overrule, in a providential way, the sins of others for his glory, this is no excuse for their sins, nor will it be an exemption of them from punishment. This is the sense of the passage; unless by "the truth of God" should be meant, the Gospel, the word of truth, which is of God; and which through the apostle's "lie", as the Jews might call his ministration of it, "abounded to" the "glory" of God; being spread far and near, and made useful for the conversion of sinners, for turning men from darkness to light, and from the power of Satan unto God; and for the planting of churches in the Gentile world, as well as in Judea; which much conduced to the honour of God, and the interest of true religion: and then the meaning of the last clause is, "why yet am I also judged as a sinner?" why am I accounted and condemned as an heretic? as an apostate from the faith? as he was by the Jews, and who are used to call heretics sinners: so "the sinner" in Ecclesiastes 7:26 is thus interpreted (p), "these are the heretics": and elsewhere it (q) is observed, that concerning the heretics it is said, Proverbs 10:7, "the name of the wicked shall rot": and I very much suspect this to be the sense of the word in John 9:24, "we know that this man is a sinner"; an heretic, a man of bad principles; and in John 9:31; "now we know that God heareth not sinners"; men of corrupt minds; since this character stands opposed to a worshipper of the God of Israel.
(p) Midrash Kohelet, fol. 77. 1.((q) Juchasin, fol. 130. 2.
Jamieson-Fausset-Brown Bible Commentary
7, 8. 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?" (Ro 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 (Ro 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" (Ro 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Ro 3:8).
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