the Week of Proper 20 / Ordinary 25
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Read the Bible
King James Version
Romans 3:8
Bible Study Resources
Concordances:
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Others have gone on to twist our words and tell people we have said the more you sin the better it is for God. Those counterfeits will get what's comin' to 'em.
And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just.
And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just.
Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.
and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
And why not say, "Let us do evil that good may come"?--as we are slanderously reported and as some affirm that we say. Their condemnation is just.
And why not say, just as some people slanderously claim we say, "Let us do what is evil so that good may come"? Their condemnation is deserved!
Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.
And why may we not (as we are slandered, and as some affirm us to say) do evil, that good may come? Whose damnation is just.
And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just.
And not rather as wee be slanderously reported, and as some affirme that we say, Let vs doe euill, that good may come: whose damnation is iust.
And not (as we are wrongly accused, and as some report us to say), Let us do bad things so that good things may come, the judgment of whom is just.
& not rather to do thus (as we are euell spoken of, and as some reporte, that we shulde saye) Let vs do euell, yt good maye come therof. Whose danacio is inste.
and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
And why not say, (as some slanderously report and claim that we teach) "Let us do evil so that good may come of it"? Their condemnation [by God] is just.
and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
And why not do evil that good may come? --as some people slanderously charge us with saying. Their condemnation is just.
and saye not rather (as men evyll speake of vs and as some affirme that we saye) let vs do evyll that good maye come therof. Whose damnacion is iuste.
and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
And not [rather] (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.
and not, as we are evil spoken of, and as certain affirm us to say -- `We may do the evil things, that the good ones may come?' whose judgment is righteous.
It would be the same to say, "We should do evil so that good will come." Some people find fault with us and say we teach this, but they are wrong and deserve the punishment they will receive.
And why not say, "Let us do evil so that good may come of it"?—as some who slander us allege that we say. (Their condemnation is deserved!)
Why not say, as some slanderously claim that we say, "Let us do evil that good may result?" Their condemnation is deserved!
You might as well say, "Let's do something evil, so that something good will come of it!" Some people even claim that we are saying this. But God is fair and will judge them as well.
Indeed! Why not say (as some people slander us by claiming we do say), "Let us do evil, so that good may come of it"? Against them the judgment is a just one!
And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.
And (as we are blamed, & as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.
As for those who blaspheme against us, saying that we say, Let us do evil that good may come, their condemnation is reserved for eternal justice.
Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.
Or can we say - as some people slander us by claiming that we say - "Let us do evil that good may result"? Their condemnation is deserved!Romans 5:20;">[xr]
Or why, as certain blaspheme concerning us, affirming that we say, Let us do evil, that good may come? they, whose condemnation is reserved by justice.
Or shall we say as some have slanderously reported us to say: We will do evil things, that good [fn] may come? The condemnation of such is reserved for justice.
And some people even slander us by claiming that we say, "The more we sin, the better it is!" Those who say such things deserve to be condemned.
Why not say, "Let us sin that good will come from it." (Some people have said I talk like this!) They will be punished as they should be.
and why not (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
And why not say (as some people slander us by saying that we say), "Let us do evil so that good may come"? Their condemnation is deserved!
And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.
And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
And why not (as we are slandered, and as some affirm that we say), "Let us do evil, in order that good may come of it? Their condemnation is just!
And not rather (as men speake euyll of vs, and as some affirme that we say) let vs do euyll, that good may come therof? Whose dampnation is iuste.
It would be the same to say, "We should do evil so that good will come." Many people criticize us, saying that's what we teach. They are wrong, and they should be condemned for saying that.
And why not say (just as we are slanderously reported and as some claim that we say), "Let's do evil that good may come of it"? Their condemnation is deserved.
Why not say, then, "Let us do evil so that good may come"? Some people, indeed, have insulted me by accusing me of saying this very thing! They will be condemned, as they should be.
And not as we ben blasfemed, and as summen seien that we seien, Do we yuele thingis, that gode thingis come. Whos dampnacioun is iust.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
we be: Matthew 5:11, 1 Peter 3:16, 1 Peter 3:17
Let us: Romans 5:20, Romans 6:1, Romans 6:15, Romans 7:7, Jude 1:4
Reciprocal: Genesis 19:8 - let Genesis 19:13 - Lord hath Genesis 27:24 - I am Genesis 27:35 - General Exodus 23:1 - shalt not Deuteronomy 25:11 - to deliver her husband Joshua 2:5 - the men went out Judges 16:7 - If they bind Judges 19:24 - them 1 Kings 15:19 - break thy league 2 Kings 10:18 - Jehu Nehemiah 6:6 - It is reported Jeremiah 40:16 - Thou shalt Malachi 3:5 - fear Matthew 5:19 - shall teach John 11:50 - General Acts 6:11 - they Acts 25:3 - laying Romans 9:19 - Thou 1 Corinthians 15:15 - General 2 Corinthians 6:8 - evil
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:
But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
And the Lord God called unto Adam, and said unto him, Where art thou?
And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.
And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?
Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die.
Gill's Notes on the Bible
And not rather, as we be slanderously reported,.... These are the apostle's own words, in answer to the objector he represented; and it is as if he should say, why do not you go on? why do you stop here? "and not rather" say, as we are evil spoken of, and our doctrine is blasphemed:
and as some affirm; ignorantly and audaciously enough:
that we say; and teach:
let us do evil that good may come; a slander cast upon the apostle's doctrine of unconditional election, free justification, and of God's overruling the sins of men for good; and is the same which is cast on ours now, and is no small proof of the likeness and sameness of doctrines:
whose damnation is just; whose judgment would have been right, and their censure of our doctrines just, had it been true that we held such a principle, taught such a doctrine, or encouraged such a practice: or their condemnation is just, for aspersing our principles and practices in so vile a manner; and all such persons are deserving of damnation, who teach such things, or practise after this sort.
Barnes' Notes on the Bible
And not rather - This is the answer of the apostle. He meets the objection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, “If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it; if this fact absolves man from crime, “why not carry the doctrine out, and make it a principle of conduct, and do all the evil we can, in order to promote his glory.” This was the fair consequence of the objection. And yet this was a result so shocking and monstrous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man’s moral feelings would revolt at the doctrine; everyman would know that it could not be true; and every man, therefore, could see that the objection was not valid.
As we - This refers, doubtless, to the apostles, and to Christians generally. It is unquestionable, that this accusation was often brought against them.
Slanderously reported - Greek, As we are “blasphemed.” This is the legitimate and proper use of the word “blaspheme,” to speak of one in a reproachful and calumnious manner.
As some affirm ... - Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, some perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused, were probably these: the apostles taught that the sins of people were the occasion of promoting God’s glory in the plan of salvation. That “where sin abounded, grace did much more abound;” Romans 5:20. That God, in the salvation of people, would be glorified just in proportion to the depth and pollution of the guilt which was forgiven. This was true; but how easy was it to misrepresent this as teaching that people ought to sin in order to promote God’s glory! and instead of stating it as an inference which they drew from the doctrine, to state it as what the apostles actually taught. This is the common mode in which charges are brought against others. People draw an inference themselves, or suppose that the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from: “That a man is not to be held responsible for the inferences which we may draw from his doctrine; and that he is never to be represented as holding and teaching what we suppose follows from his doctrine.” He is answerable only for what he avows.
Let us do evil - That is, since sin is to promote the glory of God, let us commit as much as possible.
That good may come - That God may take occasion by it to promote his glory.
Whose damnation is just - Whose “condemnation;” see the note at Romans 14:23. This does not necessarily refer to future punishment, but it means that the conduct of those who thus slanderously perverted the doctrines of the Christian religion, and accused the apostles of teaching this doctrine, was deserving of condemnation or punishment. Thus, he expressly disavows, in strong language, the doctrine charged on Christians. Thus, he silences the objection. And thus he teaches, as a great fundamental law, “that evil is not to be done that good may come.” This is a universal rule. And this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any imaginable good which we may think will result from it; any advantage to ourselves or to our cause; or any glory which we may think may result to God, will not sanction or justify the deed. Strict, uncompromising integrity and honesty is to be the maxim of our lives; and in such a life only can we hope for success, or for the blessing of God.
Clarke's Notes on the Bible
Verse Romans 3:8. APOSTLE. And not rather, c.] And why do you not say, seeing you assume this ground, that in all cases we should do wickedly, because God, by freely pardoning, can so glorify his own grace? This is a most impious sentiment, but it follows from your reasoning it has, indeed, been most injuriously laid to the charge of us apostles, who preach the doctrine of free pardon, through faith, without the merit of works; but this is so manifest a perversion of the truth that a just punishment may be expected to fall on the propagators of such a slander.
