Lectionary Calendar
Monday, August 4th, 2025
the Week of Proper 13 / Ordinary 18
the Week of Proper 13 / Ordinary 18
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THE MESSAGE
Romans 3:8
This verse is not available in the MSG!
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Christian Standard Bible®
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!
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!
King James Version (1611)
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 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.
King James Version
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
English Standard Version
And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.
And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.
New American Standard Bible
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.
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.
New Century Version
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.
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.
Amplified Bible
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 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.
New American Standard Bible (1995)
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.
Legacy Standard Bible
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.
Berean Standard Bible
Why not say, as some slanderously claim that we say, "Let us do evil that good may result?" 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!
Contemporary English Version
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.
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.
Complete Jewish Bible
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!
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!
Darby Translation
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 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.
Easy-to-Read Version
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.
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.
Geneva Bible (1587)
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.
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.
George Lamsa Translation
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.
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.
Good News Translation
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.
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.
Lexham English Bible
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 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!
Literal Translation
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.
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.
American Standard Version
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 (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
Bible in Basic English
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.
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.
Hebrew Names Version
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.
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.
International Standard Version
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 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]
Etheridge Translation
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 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.
Murdock Translation
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.
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.
Bishop's Bible (1568)
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.
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.
English Revised Version
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 (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
World English Bible
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.
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.
Wesley's New Testament (1755)
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 may we not (as we are slandered, and as some affirm us to say) do evil, that good may come? Whose damnation is just.
Weymouth's New Testament
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 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.
Wycliffe Bible (1395)
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.
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.
Update Bible Version
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 (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
Webster's Bible Translation
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 [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.
New English Translation
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!)
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!)
New King James Version
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, "Let us do evil that good may come"?--as we are slanderously reported and as some affirm that we say. Their condemnation is just.
New Living Translation
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.
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.
New Life Bible
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.
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.
New Revised Standard
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 say (as some people slander us by saying that we say), "Let us do evil so that good may come"? Their condemnation is deserved!
J.B. Rotherham Emphasized Bible
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 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.
Douay-Rheims Bible
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 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.
Revised Standard Version
And why not do evil that good may come? --as some people slanderously charge us with saying. Their condemnation is just.
And why not do evil that good may come? --as some people slanderously charge us with saying. Their condemnation is just.
Tyndale New Testament (1525)
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 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.
Young's Literal Translation
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.
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.
Miles Coverdale Bible (1535)
& 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.
& 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.
Mace New Testament (1729)
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 may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
Simplified Cowboy Version
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.
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.
Contextual Overview
1So 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. 3 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. 4 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. 5 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. 6 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? 7It'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. 9So 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.
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
Genesis 3:1
The serpent was clever, more clever than any wild animal God had made. He spoke to the Woman: "Do I understand that God told you not to eat from any tree in the garden?"
The serpent was clever, more clever than any wild animal God had made. He spoke to the Woman: "Do I understand that God told you not to eat from any tree in the garden?"
Genesis 3:2
The Woman said to the serpent, "Not at all. We can eat from the trees in the garden. It's only about the tree in the middle of the garden that God said, ‘Don't eat from it; don't even touch it or you'll die.'"
The Woman said to the serpent, "Not at all. We can eat from the trees in the garden. It's only about the tree in the middle of the garden that God said, ‘Don't eat from it; don't even touch it or you'll die.'"
Genesis 3:9
God called to the Man: "Where are you?"
God called to the Man: "Where are you?"
Genesis 3:10
He said, "I heard you in the garden and I was afraid because I was naked. And I hid."
He said, "I heard you in the garden and I was afraid because I was naked. And I hid."
Genesis 3:12
The Man said, "The Woman you gave me as a companion, she gave me fruit from the tree, and, yes, I ate it." God said to the Woman, "What is this that you've done?"
The Man said, "The Woman you gave me as a companion, she gave me fruit from the tree, and, yes, I ate it." God said to the Woman, "What is this that you've done?"
Genesis 3:21
God made leather clothing for Adam and his wife and dressed them.
God made leather clothing for Adam and his wife and dressed them.
Genesis 3:22
God said, "The Man has become like one of us, capable of knowing everything, ranging from good to evil. What if he now should reach out and take fruit from the Tree-of-Life and eat, and live forever? Never—this cannot happen!"
God said, "The Man has become like one of us, capable of knowing everything, ranging from good to evil. What if he now should reach out and take fruit from the Tree-of-Life and eat, and live forever? Never—this cannot happen!"
Deuteronomy 5:25
Moses Teaches Israel on the Plains of Moab Moses called all Israel together. He said to them, Attention, Israel. Listen obediently to the rules and regulations I am delivering to your listening ears today. Learn them. Live them. God , our God, made a covenant with us at Horeb. God didn't just make this covenant with our parents; he made it also with us, with all of us who are alive right now. God spoke to you personally out of the fire on the mountain. At the time I stood between God and you, to tell you what God said. You were afraid, remember, of the fire and wouldn't climb the mountain. He said: I am God , your God, who brought you out of the land of Egypt, out of a house of slaves. No other gods, only me. No carved gods of any size, shape, or form of anything whatever, whether of things that fly or walk or swim. Don't bow down to them and don't serve them because I am God, your God, and I'm a most jealous God. I hold parents responsible for any sins they pass on to their children to the third, and yes, even to the fourth generation. But I'm lovingly loyal to the thousands who love me and keep my commandments. No using the name of God , your God, in curses or silly banter; God won't put up with the irreverent use of his name. No working on the Sabbath; keep it holy just as God , your God, commanded you. Work six days, doing everything you have to do, but the seventh day is a Sabbath, a Rest Day—no work: not you, your son, your daughter, your servant, your maid, your ox, your donkey (or any of your animals), and not even the foreigner visiting your town. That way your servants and maids will get the same rest as you. Don't ever forget that you were slaves in Egypt and God , your God, got you out of there in a powerful show of strength. That's why God , your God, commands you to observe the day of Sabbath rest. Respect your father and mother— God , your God, commands it! You'll have a long life; the land that God is giving you will treat you well. No murder. No adultery. No stealing. No lies about your neighbor. No coveting your neighbor's wife. And no lusting for his house, field, servant, maid, ox, or donkey either—nothing that belongs to your neighbor! These are the words that God spoke to the whole congregation at the mountain. He spoke in a tremendous voice from the fire and cloud and dark mist. And that was it. No more words. Then he wrote them on two slabs of stone and gave them to me. As it turned out, when you heard the Voice out of that dark cloud and saw the mountain on fire, you approached me, all the heads of your tribes and your leaders, and said, "Our God has revealed to us his glory and greatness. We've heard him speak from the fire today! We've seen that God can speak to humans and they can still live. But why risk it further? This huge fire will devour us if we stay around any longer. If we hear God 's voice anymore, we'll die for sure. Has anyone ever known of anyone who has heard the Voice of God the way we have and lived to tell the story? "From now on, you go and listen to what God , our God, says and then tell us what God tells you. We'll listen and we'll do it." God heard what you said to me and told me, "I've heard what the people said to you. They're right—good and true words. What I wouldn't give if they'd always feel this way, continuing to revere me and always keep all my commands; they'd have a good life forever, they and their children! "Go ahead and tell them to go home to their tents. But you, you stay here with me so I can tell you every commandment and all the rules and regulations that you must teach them so they'll know how to live in the land that I'm giving them as their own." So be very careful to act exactly as God commands you. Don't veer off to the right or the left. Walk straight down the road God commands so that you'll have a good life and live a long time in the land that you're about to possess.
Moses Teaches Israel on the Plains of Moab Moses called all Israel together. He said to them, Attention, Israel. Listen obediently to the rules and regulations I am delivering to your listening ears today. Learn them. Live them. God , our God, made a covenant with us at Horeb. God didn't just make this covenant with our parents; he made it also with us, with all of us who are alive right now. God spoke to you personally out of the fire on the mountain. At the time I stood between God and you, to tell you what God said. You were afraid, remember, of the fire and wouldn't climb the mountain. He said: I am God , your God, who brought you out of the land of Egypt, out of a house of slaves. No other gods, only me. No carved gods of any size, shape, or form of anything whatever, whether of things that fly or walk or swim. Don't bow down to them and don't serve them because I am God, your God, and I'm a most jealous God. I hold parents responsible for any sins they pass on to their children to the third, and yes, even to the fourth generation. But I'm lovingly loyal to the thousands who love me and keep my commandments. No using the name of God , your God, in curses or silly banter; God won't put up with the irreverent use of his name. No working on the Sabbath; keep it holy just as God , your God, commanded you. Work six days, doing everything you have to do, but the seventh day is a Sabbath, a Rest Day—no work: not you, your son, your daughter, your servant, your maid, your ox, your donkey (or any of your animals), and not even the foreigner visiting your town. That way your servants and maids will get the same rest as you. Don't ever forget that you were slaves in Egypt and God , your God, got you out of there in a powerful show of strength. That's why God , your God, commands you to observe the day of Sabbath rest. Respect your father and mother— God , your God, commands it! You'll have a long life; the land that God is giving you will treat you well. No murder. No adultery. No stealing. No lies about your neighbor. No coveting your neighbor's wife. And no lusting for his house, field, servant, maid, ox, or donkey either—nothing that belongs to your neighbor! These are the words that God spoke to the whole congregation at the mountain. He spoke in a tremendous voice from the fire and cloud and dark mist. And that was it. No more words. Then he wrote them on two slabs of stone and gave them to me. As it turned out, when you heard the Voice out of that dark cloud and saw the mountain on fire, you approached me, all the heads of your tribes and your leaders, and said, "Our God has revealed to us his glory and greatness. We've heard him speak from the fire today! We've seen that God can speak to humans and they can still live. But why risk it further? This huge fire will devour us if we stay around any longer. If we hear God 's voice anymore, we'll die for sure. Has anyone ever known of anyone who has heard the Voice of God the way we have and lived to tell the story? "From now on, you go and listen to what God , our God, says and then tell us what God tells you. We'll listen and we'll do it." God heard what you said to me and told me, "I've heard what the people said to you. They're right—good and true words. What I wouldn't give if they'd always feel this way, continuing to revere me and always keep all my commands; they'd have a good life forever, they and their children! "Go ahead and tell them to go home to their tents. But you, you stay here with me so I can tell you every commandment and all the rules and regulations that you must teach them so they'll know how to live in the land that I'm giving them as their own." So be very careful to act exactly as God commands you. Don't veer off to the right or the left. Walk straight down the road God commands so that you'll have a good life and live a long time in the land that you're about to possess.
Job 38:1
And now, finally, God answered Job from the eye of a violent storm. He said:
And now, finally, God answered Job from the eye of a violent storm. He said:
Proverbs 15:3
God doesn't miss a thing— he's alert to good and evil alike.
God doesn't miss a thing— he's alert to good and evil alike.
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, âIf 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, âwhy 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.â 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 manâs 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 âblasphemed.â This is the legitimate and proper use of the word âblaspheme,â 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 Godâs glory in the plan of salvation. That âwhere sin abounded, grace did much more abound;â 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 Godâs 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: âThat 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.â 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 âcondemnation;â 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, âthat evil is not to be done that good may come.â 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.
