Philip Schaff's Popular Commentary (4 vols)

Romans 3:7

Romans 3:7. But. This reading is more difficult, but preferable. If ‘for' were correct, it would introduce an illustrative confirmation; ‘but' presents an objection or contrast. Yet even with this reading the thought is explanatory. God must judge the world; but if, etc. ‘The argument accordingly rests on the basis, that in the case put (“ then” from Romans 3:6) the relation of God to the judgment of the world would yield two absurd consequences.'(Meyer.) ‘For' presents this as Paul's argument; ‘but,' as an objection met at once.

The truth of God. Comp. Romans 3:4. His moral truth, in this connection, almost equivalent to His righteouness.

Through my lie. The emphasis rests on this phrase (notice the emended order), which here refers to moral falsehood; comp. ‘our unrighteousness' (Romans 3:5). Whether the objection comes from a Jew or Gentile has been much disputed. But as the argument is based on the fact that God will judge ‘the world,' no special reference is necessary.

Abounded unto his glory Another form of the thought of Romans 3:5; but here something must be supplied: If this abounding unto His glory is a sufficient justification. The state of things at the day of judgment is in the hypothesis.

Why (if this is a sufficient justification, does He judge the world, and thus) am I also (I who thus glorify him) as a sinner still judged, i.e., at the day of judgment. The absurd consequence as respects God, is that He has no right to judge man as a sinner, because man's falsehood glorifies His truth. The order we adopt places the emphasis on ‘judged.' ‘I,' here is to be taken generally as ‘my' in the previous clause. Although the application to the Jew is designed. ‘Still,' i.e., after the supposed result has occurred, furnishing the supposed excuse.

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Philip Schaff's Popular Commentary (4 vols)

Romans 3:7

Old Testament

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