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Romans 3:4
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No, even if everyone else is a liar, God will always do what he says. As the Scriptures say about him, "You will be proved right in what you say, and you will win when people accuse you."
By no means! Let God be true though every man be false, as it is written, "That thou mayest be justified in thy words, and prevail when thou art judged."
God forbid. Let god be true and all men lyars as it is written: That thou myghtest be iustifyed in thy sayinge and shuldest overcome when thou arte iudged.
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."
Of course not! God is true, even if everyone else is a liar. As it is written,Job 1:40:8; Psalm 51:4; 62:9; 116:11; John 3:33;">[xr] "You are right when you speak,are justified in your words">[fn] and win your case when you go into court."Psalm 51:4">[fn]
Far from it! Rather, God must prove to be true, though every person be found a liar, as it is written: "SO THAT YOU ARE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED."
No! God will continue to be true even when every person is false. As the Scriptures say: "So you will be shown to be right when you speak, and you will win your case." Psalm 51:4
God forbid: yes, let God be found true, but every man a liar; according to as it is written, That you might be justified in your words, And might prevail when you come into judgment.
By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged.
By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged."
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."
God forbid: let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."
God forbede. For God is sothefast, but ech man a liere; as it is writun, That thou be iustified in thi wordis, and ouercome, whanne thou art demed.
God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.
Certainly not! Let God be true and every man a liar. As it is written: "So that You may be proved right when You speak and victorious when You judge."
No, indeed! God tells the truth, even if everyone else is a liar. The Scriptures say about God, "Your words will be proven true, and in court you will win your case."
God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.
In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.
Heaven forbid! God would be true even if everyone were a liar! — as the Tanakh says, "so that you, God, may be proved right in your words and win the verdict when you are put on trial."
Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.
Not so: for Aloha is true, and every man a liar; as it is written, That thou mayest be just in thy words, And triumph when they judge thee.
Far be it: for God is veracious, and every man false: as it is written: That thou mightest be upright, in thy declarations; and be found pure, when they judge thee.
God forbid: yea, let God be true, but euery man a lier, as it is written, That thou mightest be iustified in thy sayings, and mightest ouercome when thou art iudged.
Of course not! Even if everyone else is a liar, God is true. As the Scriptures say about him, "You will be proved right in what you say, and you will win your case in court."
No, not at all! God is always true even if every man lies. The Holy Writings say, "Speak the truth and you will not be proven guilty."
By no means! Although everyone is a liar, let God be proved true, as it is written, "So that you may be justified in your words, and prevail in your judging."
God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, when thou art iudged.
Far be it: only God is true and no man is wholly perfect; as it is written, That you may be justified by your words, and triumph when you are judged.
Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment.
But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
God forbyd. Yea let God be true, and euery man a lyer, as it is writte: That thou myghtest be iustified in thy sayinges, and ouercome when thou art iudged.
Certainly not! God must be true, even though all human beings are liars. As the scripture says, "You must be shown to be right when you speak; you must win your case when you are being tried."
Absolutely not! Let God be true, even though everyone is a liar, as it is written:
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
May it never be! But let God be true but every human being a liar, just as it is written, "In order that you may be justified in your words, and may prevail when you are judged."
Let it not be! But let God be true, and every man a liar; even as it has been written, "That You should be justified in Your words, and will overcome in Your being judged." LXX-Psa. 50:6; MT-Psa. 51:4
let it not be! and let God become true, and every man false, according as it hath been written, `That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'
God forbyd. Let it rather be thus, that God is true, and all me lyers. As it is wrytten: That thou mayest be iustified in thy sayenges, and shuldest ouercome, wha thou art iudged.
the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged."
So what difference does it make who's a Jew and who isn't, who has been trained in God's ways and who hasn't? As it turns out, it makes a lot of difference—but not the difference so many have assumed. First, there's the matter of being put in charge of writing down and caring for God's revelation, these Holy Scriptures. So, what if, in the course of doing that, some of those Jews abandoned their post? God didn't abandon them. Do you think their faithlessness cancels out his faithfulness? Not on your life! Depend on it: God keeps his word even when the whole world is lying through its teeth. Scripture says the same: Your words stand fast and true; Rejection doesn't faze you. But if our wrongdoing only underlines and confirms God's rightdoing, shouldn't we be commended for helping out? Since our bad words don't even make a dent in his good words, isn't it wrong of God to back us to the wall and hold us to our word? These questions come up. The answer to such questions is no, a most emphatic No! How else would things ever get straightened out if God didn't do the straightening? It's simply perverse to say, "If my lies serve to show off God's truth all the more gloriously, why blame me? I'm doing God a favor." Some people are actually trying to put such words in our mouths, claiming that we go around saying, "The more evil we do, the more good God does, so let's just do it!" That's pure slander, as I'm sure you'll agree. So where does that put us? Do we Jews get a better break than the others? Not really. Basically, all of us, whether insiders or outsiders, start out in identical conditions, which is to say that we all start out as sinners. Scripture leaves no doubt about it: There's nobody living right, not even one, nobody who knows the score, nobody alert for God. They've all taken the wrong turn; they've all wandered down blind alleys. No one's living right; I can't find a single one. Their throats are gaping graves, their tongues slick as mudslides. Every word they speak is tinged with poison. They open their mouths and pollute the air. They race for the honor of sinner-of-the-year, litter the land with heartbreak and ruin, Don't know the first thing about living with others. They never give God the time of day. This makes it clear, doesn't it, that whatever is written in these Scriptures is not what God says about others but to us to whom these Scriptures were addressed in the first place! And it's clear enough, isn't it, that we're sinners, every one of us, in the same sinking boat with everybody else? Our involvement with God's revelation doesn't put us right with God. What it does is force us to face our complicity in everyone else's sin. But in our time something new has been added. What Moses and the prophets witnessed to all those years has happened. The God-setting-things-right that we read about has become Jesus-setting-things-right for us. And not only for us, but for everyone who believes in him. For there is no difference between us and them in this. Since we've compiled this long and sorry record as sinners (both us and them) and proved that we are utterly incapable of living the glorious lives God wills for us, God did it for us. Out of sheer generosity he put us in right standing with himself. A pure gift. He got us out of the mess we're in and restored us to where he always wanted us to be. And he did it by means of Jesus Christ. God sacrificed Jesus on the altar of the world to clear that world of sin. Having faith in him sets us in the clear. God decided on this course of action in full view of the public—to set the world in the clear with himself through the sacrifice of Jesus, finally taking care of the sins he had so patiently endured. This is not only clear, but it's now—this is current history! God sets things right. He also makes it possible for us to live in his rightness. So where does that leave our proud Jewish insider claims and counterclaims? Canceled? Yes, canceled. What we've learned is this: God does not respond to what we do; we respond to what God does. We've finally figured it out. Our lives get in step with God and all others by letting him set the pace, not by proudly or anxiously trying to run the parade. And where does that leave our proud Jewish claim of having a corner on God? Also canceled. God is the God of outsider non-Jews as well as insider Jews. How could it be otherwise since there is only one God? God sets right all who welcome his action and enter into it, both those who follow our religious system and those who have never heard of our religion. But by shifting our focus from what we do to what God does, don't we cancel out all our careful keeping of the rules and ways God commanded? Not at all. What happens, in fact, is that by putting that entire way of life in its proper place, we confirm it.
Absolutely not! Let God be proven true, and every human being shown up as a liar, just as it is written: " so that you will be justified in your words and will prevail when you are judged ."
Certainly not! Indeed, let God be true but every man a liar. As it is written: "That You may be justified in Your words,And may overcome when You are judged." Psalms 51:4 ">[fn]
God never screws up like we do. He don't screw up at all. The Good Book says, "You and truth are tied hard and fast. You are unfazed by rejection."
May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED."
May it never be! Rather, let God be true and every man a liar, as it is written,"That You may be justified in Your words,And overcome when You are judged."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God forbid: Romans 3:6, Romans 3:31, Romans 6:2, Romans 6:15, Romans 7:7, Romans 7:13, Romans 9:14, Romans 11:1, Romans 11:11, Luke 20:16, 1 Corinthians 6:15, Galatians 2:17, Galatians 2:21, Galatians 6:14
let God: Deuteronomy 32:4, Job 40:8, Psalms 100:5, Psalms 119:160, Psalms 138:2, Micah 7:20, John 3:33, 2 Corinthians 1:18, Titus 1:2, Hebrews 6:18, 1 John 5:10, 1 John 5:20, Revelation 3:7
but every: Psalms 62:9, Psalms 116:11
That thou: Job 36:3, Psalms 51:4, Matthew 11:19
Reciprocal: Leviticus 19:11 - lie one 1 Kings 21:3 - The Lord Nehemiah 9:35 - For they Job 4:17 - Shall mortal Job 8:3 - God Job 34:10 - far Psalms 119:75 - right Ecclesiastes 3:18 - that God Isaiah 5:3 - judge Micah 6:3 - testify Matthew 15:27 - Truth Matthew 20:14 - thine Luke 7:29 - justified Luke 15:32 - was meet John 7:28 - is true Romans 2:2 - judgment Romans 3:10 - As it is Romans 3:13 - with their Romans 3:19 - that Galatians 3:21 - God forbid Hebrews 4:1 - a promise Hebrews 6:10 - God
Cross-References
Then the LORD God said to the woman, "What is this that you have done?" And the woman said, "The serpent beguiled and deceived me, and I ate [from the forbidden tree]."
"It will happen that when he (a renegade) hears the words of this oath, and he imagines himself as blessed, saying, 'I will have peace and safety even though I walk within the stubbornness of my heart [rejecting God and His law], in order that the watered land dwindles away along with the dry [destroying everything],'
"Therefore this is what the LORD says: 'You [Ahaziah] will not leave the bed on which you lie, but you will certainly die.'" So Elijah departed.
They replied, "A man came up to meet us and said to us, 'Go, return to the king who sent you and tell him, "Thus says the LORD: 'Is it because there is no God in Israel that you send to inquire of Baal-zebub, the god of Ekron? Therefore you will not leave the bed on which you lie, but you will certainly die.'"'"
Then Elijah said to Ahaziah, "Thus says the LORD: 'Since you have sent messengers to inquire of Baal-zebub, god of Ekron—is it because there is no God in Israel to inquire of His word?—therefore you will not leave the bed on which you lie, but will certainly die.'"
And Elisha said to him, "Go, say to him, 'You will certainly recover,' but the LORD has shown me that he will certainly die."
He says to himself, "God has [quite] forgotten; He has hidden His face; He will never see my deed."
to keep Satan from taking advantage of us; for we are not ignorant of his schemes.
But I am afraid that, even as the serpent beguiled Eve by his cunning, your minds may be corrupted and led away from the simplicity of [your sincere and] pure devotion to Christ.
and it was not Adam who was deceived, but the woman who was led astray and fell into sin.
Gill's Notes on the Bible
God forbid, yea, let God be true, but every man a liar,.... Let no such thing ever enter into the minds of any, that the truth of God can be, or will be made of none effect by the want of faith in man; let it be always asserted and abode by; that God is true, faithful to his word, constant in his promises, and will always fulfil his purposes; though "every man is a liar", vain, fallacious, and inconstant: referring to Psalms 116:11;
as it is written, Psalms 51:4;
that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. This is a proof that God is true, and stands to his word, though men are fallacious, inconstant, and wicked. God made a promise to David, that of the fruit of his body he would set upon his throne; that the Messiah should spring from him; that he would of his seed raise up unto Israel a Saviour. Now David sinned greatly in the case of Bathsheba, 2 Samuel 11:3 (title), but his sin did not make of no effect the truth and faithfulness of God: though David showed himself to be a weak sinful man, yet God appeared true and faithful to every word of promise which he had sworn in truth to him; and therefore when he was brought to a sense of his evil, and at the same time to observe the invariable truth and faithfulness of God, said, "I acknowledge my transgression, c. against thee, thee only have I sinned and done this evil in thy sight", Psalms 51:3, which confession of sin I make, "that thou mightest be justified in thy sayings" or "when thou speakest", Psalms 51:4, which is all one; that is, that thou mightest appear to be just, and faithful, and true in all thy promises, in every word that is gone out of thy mouth, which shall not be recalled and made void, on account of my sins; for though I have sinned, thou abidest faithful; and this also I declare with shame to myself, and with adoring views of thine unchangeable truth and goodness: "that thou mightest overcome"; that is, put to silence all such cavils and charges, as if the faith of God could be made void by the unfaithfulness of men: "when thou art judged"; when men will be so bold and daring to arraign thy truth and faithfulness, and contend with thee about them. This now is brought as a full proof, and is a full proof of this truth, that God is always true to his word, though men fail in theirs, and fall into sin. God kept his word with David concerning the stability of his kingdom, his successor, and the Messiah that should spring from him, though he acted a bad part against God. There is some little difference between these words as they stand in the Hebrew text of Psalms 51:4; and as they are cited and rendered by the apostle, in the last clause of them; in the former it is, "that thou mightest be clear"; in the latter, "that thou mightest overcome". Now to vindicate the apostle's version, let it be observed, that the Hebrew word ××× signifies to "overcome", as well as to "be clear"; of which instances may be given out of the Jewish writings. Says l Rabba; concerning an argument used by R. Chanina, in a controversy with other Rabbins, by this R. Chanina ben Antigonus, ××× ××, "hath overcome" them: and in another place m, whosoever ××××, "overcomes" a king, they cast him into an empty ditch; where the gloss upon it is, × ×צ×, he that overcomes a king by words, that is, by disputing with him, which is a disgrace to a king. So the word is used in the Syriac language in
John 16:33. Moreover, the sense is the same, be it rendered either way; for as a man, when he overcomes his adversary, and carries his point against him, is clear of his charges and cavils, so God, when he overcomes in judgment, is clear of the imputations of wicked men. Another difference in the citation is, that what in the psalm is rendered "when thou judgest", is by the apostle, "when thou art judged", Psalms 51:4, the word, which is used by the Psalmist, ×שפ××, may be rendered either way; either "when thou judgest", as a word of the same form is rendered, when "thou speakest", in Psalms 51:4; or "when anyone judges of thee", or "when thou art judged": a like instance is in Psalms 46:2; and so it is rendered by the Septuagint, and followed by the apostle, though the word he uses may be considered in the middle voice, and may have an active signification in it; and the phrase, εν ÏÏ ÎºÏινεÏθαι Ïε, may be rendered, "when thou judgest", and then both agree.
l T. Bab. Niddah, fol. 52. 2. m T. Bab. Avoda Zara, fol. 10. 2. Sanhedrim, fol. 39. 1. & Becorot, fol. 8. 2.
Barnes' Notes on the Bible
God forbid - Greek. Let not this be. The sense is, âlet not this by any means be supposed.â This is the answer of the apostle, showing that no such consequence followed from his doctrines; and that âifâ any such consequence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God was a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be maintained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not entered into an explanation of this, or shown how it could be, but it is not difficult to understand how it was. The promise made to Abraham, and the fathers, was not unconditional and absolute, that all the Jews should be saved. It was implied that they were to be obedient; and that if they were not, they would be cast off; Genesis 18:19. Though the apostle has not stated it here, yet he has considered it at length in another part of this Epistle, and showed that it was not only consistent with the original promise that a part of the Jews should be found unfaithful, and be east off, but that it had actually occurred according to the prophets; Romans 10:16-21; Romans 11:0. Thus, the fidelity of God was preserved; at the same time that it was a matter of fact that no small part of the nation was rejected and lost.
Let God be true - Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of truth, whatever consequence it might involve. How happy would it be, if all people would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word! How much doubt and anxiety would it save professing Christians; and how much error would it save among sinners! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position where every man might find rest, and which would do more than all other things to allay the tempests and smooth the agitated waves of human life.
But every man a liar - Though every man and every other opinion should be found to be false. Of course this included the apostle and his reasoning; and the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held; every doctrine which had been defended; should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doctrine. This showed his firm conviction that the doctrine which he advanced was strictly in accordance with the veracity of the divine promise. What a noble principle is this! How strikingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason! And if all people were willing to sacrifice their opinions when they appeared to impinge on the veracity of God; if they started back with instinctive shuddering at the very supposition of such a lack of fidelity in him; how soon would it put an end to the boastings of error, to the pride of philosophy, to lofty dictation in religion! No man with this feeling could be for a moment a universalist; and none could be an infidel.
As it is written - Psalms 51:4. To confirm the sentiment which he had just advanced and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past transgressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful; he feared the displeasure of God, and trembled before him. Yet âhe held it as a fixed, indisputable principle thatâ God was right. This he never once thought of calling in question. He had sinned against God, God only; and he did not once think of calling in question the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation.
That thou mightest be justified - That thou mightest be regarded as just or right, or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation.
In thy sayings - In what thou hast spoken; that is, in thy sentence of condemnation; in thy words in relation to this offence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime; (see the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression âin thy sayings;â see 2 Samuel 12:7-13.
And mightest overcome - In the Hebrew, âmightest be pure,â or mightest be esteemed pure, or just. The word which the Septuagint and the apostle have used, âmightest overcome,â is sometimes used with reference to litigations or trials in a court of justice. He that was accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome; that is, would be esteemed pure and righteous in his sentence condemning the crime of David.
When thou art judged - The Hebrew is, âwhen thou judgest;â that is, in thy judgment pronounced on this crime. The Greek may also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, âwhen they (that is, people) shall judge thee.â The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning people for their sins, and that a true penitent, that is, a man placed in the best circumstances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connection in which Paul uses it, is, that it is to be held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve; whatever doctrine it may overthrow; or whatever man it may prove to be a liar.
Clarke's Notes on the Bible
Verse Romans 3:4. APOSTLE. God forbid — μηγενοιÏο, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, c. We must ever maintain that God is true, and that if, in any case, his promise appear to fail, it is because the condition on which it was given has not been complied with which is the sense of what is written, Psalms 51:4: I acknowledge my sin, and condemn myself that the truth of thy promise (2 Samuel 7:15-16) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, (2 Samuel 12:10,) that the sword shall never depart from my house, which I own I have brought upon myself by my own iniquity. Should any man say that the promise of God had failed toward him, let him examine his heart and his ways, and he will find that he has departed out of that way in which alone God could, consistently with his holiness and truth, fulfil the promise.
