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  • PARALLEL BIBLE - Romans 3:7


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    King James Bible - Romans 3:7

    For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

    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?

    Douay-Rheims - Romans 3:7

    For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet 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?

    Greek Textus Receptus


    ει
    1487 COND γαρ 1063 CONJ η 3588 T-NSF αληθεια 225 N-NSF του 3588 T-GSM θεου 2316 N-GSM εν 1722 PREP τω 3588 T-DSN εμω 1699 S-1DSN ψευσματι 5582 N-DSN επερισσευσεν 4052 5656 V-AAI-3S εις 1519 PREP την 3588 T-ASF δοξαν 1391 N-ASF αυτου 846 P-GSM τι 5101 I-ASN ετι 2089 ADV καγω 2504 P-1NS-C ως 5613 ADV αμαρτωλος 268 A-NSM κρινομαι 2919 5743 V-PPI-1S

    Treasury of Scriptural Knowledge

    VERSE (7) -
    Ge 37:8,9,20; 44:1-14; 50:18-20 Ex 3:19; 14:5,30 1Ki 13:17,18,26-32

    SEV Biblia, Chapter 3:7

    Pero si la verdad de Dios creci para su gloria por mi mentira, ¿por qu an así yo soy juzgado como pecador?

    Clarke's Bible Commentary - Romans 3:7

    Verse 7. JEW. For if the
    truth of God, &c.] But to resume my reasoning (ver. v. ) 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?

    John Gill's Bible Commentary

    Ver. 7. For if the
    truth of God , etc..] 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 f38 , ynymh wla these are the heretics: and elsewhere it 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.

    Matthew Henry Commentary

    Verses 1-8 - The
    law could not save in or from sins, yet it gave the Jews advantage 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 wer made useful to the conversion of many. But especially the Scripture 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 promise to his people, and bring his threatened vengeance upon unbelievers God's judging the world, should for ever silence all doubtings an reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, an also his justice in punishing for sin. Let us do evil, that good ma come, is oftener in the heart than in the mouth of sinners; for fe thus justify themselves in their wicked ways. The believer knows tha duty belongs to him, and events to God; and that he must not commit an 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.


    Greek Textus Receptus


    ει
    1487 COND γαρ 1063 CONJ η 3588 T-NSF αληθεια 225 N-NSF του 3588 T-GSM θεου 2316 N-GSM εν 1722 PREP τω 3588 T-DSN εμω 1699 S-1DSN ψευσματι 5582 N-DSN επερισσευσεν 4052 5656 V-AAI-3S εις 1519 PREP την 3588 T-ASF δοξαν 1391 N-ASF αυτου 846 P-GSM τι 5101 I-ASN ετι 2089 ADV καγω 2504 P-1NS-C ως 5613 ADV αμαρτωλος 268 A-NSM κρινομαι 2919 5743 V-PPI-1S

    Vincent's NT Word Studies

    7.
    Lie (yeusmati). Only here in the New Testament. The expression carries us back to ver. 4, and is general for moral falsehood, unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ.

    Robertson's NT Word Studies

    3:7 {Through my
    lie} (en twi emwi yeusmati). ] Old word from yeudomai, to lie, only here in N.T. Paul returns to the imaginary objection in verse #5. The MSS. differ sharply here between ei de (but if) and ei gar (for if). Paul "uses the first person from motives of delicacy" (Sanday and Headlam) in this supposable case for argument's sake as in #1Co 4:6. So here he "transfers by a fiction" (Field) to himself the objection.


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