the Week of Proper 20 / Ordinary 25
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Read the Bible
King James Version
Romans 3:6
Bible Study Resources
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That's foolish talk. God is completely fair and the only one qualified to judge the whole world.
May it never be! For otherwise, how will God judge the world?
May it never be! For otherwise, how will God judge the world?
In no way: because if it is so, how is God able to be the judge of all the world?
Far be the thought: since how shall God judge the world?
Certainly not! For then how will God judge the world?
Absolutely not! Otherwise, how will God judge the world?
May it never be! For then how will God judge the world?
I speak as a man. God forbid; for then how should God judge the world?
No indeed; for in that case how shall He judge all mankind?)
God forbid: for then how shall God iudge the world?
Let it not be! Otherwise, how will God judge the world?
God forbyd. How mighte God the iudge ye worlde?
not at all: for then how could God judge the world?
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?
Certainly not! For otherwise, how will God judge the world?
God forbid: for then how shall God judge the world?
By no means! For then how could God judge the world?
God forbid. For how then shall God iudge the worlde?
God forbid: for then how shall God judge the world?
By no means: for then how shall God judge the world?
let it not be! since how shall God judge the world?
No! If God could not punish us, he could not judge the world.
Absolutely not! For otherwise how could God judge the world?
Certainly not! In that case, how could God judge the world?
But the answer is, "No." Otherwise, how could God judge the world?
Heaven forbid! Else, how could God judge the world?
By no means! For then how could God judge the world?
God forbid: els how shal God iudge ye world?
Far be it: for then how could God judge the world?
May it never be! For then how will God judge the world?
Of course not! Otherwise, how could God judge the world?Genesis 18:25; Job 1:8:3; 34:17;">[xr]
Not so; otherwise how shall Aloha judge the world ?
Far from it. Otherwise how will God judge the world?
Of course not! If God were not entirely fair, how would he be qualified to judge the world?
No, not at all! If it were wrong for God to punish us, how could He judge the world?
God forbid: for then how shall God judge the world?
By no means! For then how could God judge the world?
Far be it! Else how shall God judge the world?
(I speak according to man.) God forbid! Otherwise how shall God judge this world?
May it never be! For otherwise, how will God judge the world?
God forbyd. For howe then shall God iudge the worlde?
Of course not. If God could not punish us, how could he judge the world?
Far from it! For otherwise, how will God judge the world?
By no means! If God is not just, how can he judge the world?
Aftir man Y seie. God forbede. Ellis hou schal God deme this world?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God forbid: Romans 3:4
for then: Genesis 18:25, Job 8:3, Job 34:17-19, Psalms 9:8, Psalms 11:5-7, Psalms 50:6, Psalms 96:13, Psalms 98:9, Acts 17:31
Reciprocal: Genesis 12:13 - Say Genesis 18:23 - Wilt Joshua 7:8 - what shall Joshua 22:29 - God forbid Joshua 24:16 - General 1 Kings 21:3 - The Lord 2 Chronicles 19:7 - no iniquity Psalms 96:10 - judge Psalms 119:137 - General Psalms 145:17 - righteous Isaiah 10:22 - with Jeremiah 12:1 - Righteous Mark 16:16 - that believeth and Romans 2:16 - God Romans 9:14 - Is there unrighteousness 1 Corinthians 6:15 - God Galatians 2:17 - God Galatians 3:21 - God forbid
Cross-References
Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
Gill's Notes on the Bible
God forbid, for then how shall God judge the world?] חלילה, "far be it"; such a notion is detestable and abominable, nor can it be fairly deduced from what is asserted; for it is the unrighteousness of his own people, on whom he takes no vengeance personally, and not the unrighteousness of others, on whom he does take vengeance, which commends his righteousness; and supposing it was that of others, God cannot be unrighteous in performing his threatenings, in a way of righteousness: moreover, unrighteousness is sin, and does not of itself but by accident, illustrate the righteousness of God; wherefore God is not unjust in punishing it; for how should God "judge the world?" whereas nothing is more certain than that he will do it, and that this will be done in righteousness; which could not be, was he unrighteous in taking vengeance; which will be one considerable part of that righteous judgment.
Barnes' Notes on the Bible
God forbid - Note, Romans 3:4.
For then - If it be admitted that it would be unjust for God to inflict punishment.
How shall God ... - How will it be right or consistent for him to judge the world.
Judge - To “judge” implies the possibility and the correctness of “condemning” the guilty; for if it were not right to condemn them, judgment would be a farce. This does not mean that God would condemn all the world; but that the fact of judging people implied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain how it could be that God could take occasion from the sins of people to promote his glory; nor does he even admit the fact; but he meets directly the objection. To understand the force of his answer, it must be remembered that it was an admitted fact, a fact which no one among the Jews would call in question, that God would judge the world. This fact was fully taught in their own writings, Genesis 18:25; Ecclesiastes 12:14; Ecclesiastes 11:9. It was besides an admitted point with them that God would condemn the pagan I world; and perhaps the term “world” here refers particularly to them.
But how could this be if it were not right for God to inflict punishment at all? The inference of the objector, therefore, could not be true; though the apostle does not tell us how it was consistent to inflict punishment for offences from which God took occasion to promote his glory. It may be remarked, however, that God will judge offences, not from what he may do in overruling them, but from the nature of the crime itself. The question is not, what good God may bring out of it, but what does the crime itself deserve? what is the character of the offender? what was his intention? It is not what God may do to overrule the offence when it is committed. The just punishment of the murderer is to be determined by the Law, and by his own desert; and not from any reputation for integrity and uprightness which the judge may manifest on his trial; or from any honor which may accrue to the police for detecting him; or any security which may result to the commonwealth from his execution; or from any honor which the Law may gain as a just law by his condemnation. Nor should any of these facts and advantages which may result from his execution, be pleaded in bar of his condemnation. So it is with the sinner under the divine administration. It is indeed a truth Psalms 76:10 that the wrath of man shall praise God, and that he will take occasion from people’s wickedness to glorify himself as a just judge and moral governor; but this will be no ground of acquittal for the sinner.
Clarke's Notes on the Bible
Verse Romans 3:6. APOSTLE. God forbid — μη γενοιτο, by no means. God cannot be unjust; were he unjust, he could not be qualified to judge the world, nor inflict that punishment on the unfaithful Jews, to which I refer.
