Evidence for God from Science

The Cambridge Bible for Schools and College Commentary
Romans 3:3-8

3–8. The Divine Judge will not connive at sin
3–8. For what if some, &c.] Rom 3:3-8 form a passage of much difficulty in detail, though clear as a whole. The difficulty results partly from a doubt as to where the Opponent speaks, and partly from the Apostle’s own thought modifying the words put into the Opponent’s mouth. It will be best to waive a minute discussion of interpretations, and at once to give our own in the shape of a paraphrase.

Rom3:3. (The Jewish Opponent). “You say the Jew has advantage. He has indeed: God’s veracity (truth, faithfulness) is pledged to give him eternal life. For can we think that the unfaithfulness of some Jews to God annuls His faithfulness to the race? Will He fail in His purpose?”

Rom 3:4. (The Apostle.) “God forbid! Rather should we admit any charge of untruth against man, than the least against God. So David saw, and wrote, in his confession of his own sin; his main thought was (Psa_51:4) that he would even own the very worst against himself, that God might be seen to punish him justly.”

Rom 3:5. (The Opponent.) “But hear me further. The sinful unbelief of some Jews, as you own, cannot change His purpose. May I not say more? does it not, by bringing His faithfulness into contrast, glorify Him? and if so, will He punish it? What say you of His justice or injustice in visiting even wicked Jews with wrath?”

Rom 3:6-8. (The Apostle.) “I say, God forbid the thought that He will not punish them. For, on such a principle, how shall God be the universal Judge at all? I too, be I Jew or Gentile, might say as well as you, ‘I choose to tell a lie; somehow or other this will illustrate God’s truth, e.g. by contrast; therefore I ought to be acquitted; I ought to be allowed to act on the principle of evil for the sake of good;’—a principle with which we Christians are charged, but which we utterly condemn.”

We now remark on details.

Romans 3:7

For if, &c.] Here St Paul takes up the Opponent on his own ground; speaking as a human being whose sin (e.g. a falsehood) serves to make God’s truth “abound to His glory;” i.e. be more largely manifest in a way to win Him fresh praise:—in such a case is not Paul, is not A, B, or C, equally entitled with the Jewish opponent to be excused penalty?—In the Gr. of the clause “why am I yet, &c.,” the word “I” is strongly emphatic; I also; i.e. “I, as well as my opponent.”—“Why am I yet, &c.:”—i.e. “after the recognition of the effect of my sin on the advancement of God’s glory.”—“By my lie;” lit. in my lie; i.e. “on occasion of it, in connexion with it.”

B. W. wrote:The Cambridge Bible for Schools and College Commentary explains it like this:

The Cambridge Bible for Schools and College Commentary
Romans 3:3-8

3–8. The Divine Judge will not connive at sin
3–8. For what if some, &c.] Rom 3:3-8 form a passage of much difficulty in detail, though clear as a whole. The difficulty results partly from a doubt as to where the Opponent speaks, and partly from the Apostle’s own thought modifying the words put into the Opponent’s mouth. It will be best to waive a minute discussion of interpretations, and at once to give our own in the shape of a paraphrase.

Rom3:3. (The Jewish Opponent). “You say the Jew has advantage. He has indeed: God’s veracity (truth, faithfulness) is pledged to give him eternal life. For can we think that the unfaithfulness of some Jews to God annuls His faithfulness to the race? Will He fail in His purpose?”

Rom 3:4. (The Apostle.) “God forbid! Rather should we admit any charge of untruth against man, than the least against God. So David saw, and wrote, in his confession of his own sin; his main thought was (Psa_51:4) that he would even own the very worst against himself, that God might be seen to punish him justly.”

Rom 3:5. (The Opponent.) “But hear me further. The sinful unbelief of some Jews, as you own, cannot change His purpose. May I not say more? does it not, by bringing His faithfulness into contrast, glorify Him? and if so, will He punish it? What say you of His justice or injustice in visiting even wicked Jews with wrath?”

Rom 3:6-8. (The Apostle.) “I say, God forbid the thought that He will not punish them. For, on such a principle, how shall God be the universal Judge at all? I too, be I Jew or Gentile, might say as well as you, ‘I choose to tell a lie; somehow or other this will illustrate God’s truth, e.g. by contrast; therefore I ought to be acquitted; I ought to be allowed to act on the principle of evil for the sake of good;’—a principle with which we Christians are charged, but which we utterly condemn.”

We now remark on details.

Romans 3:7

For if, &c.] Here St Paul takes up the Opponent on his own ground; speaking as a human being whose sin (e.g. a falsehood) serves to make God’s truth “abound to His glory;” i.e. be more largely manifest in a way to win Him fresh praise:—in such a case is not Paul, is not A, B, or C, equally entitled with the Jewish opponent to be excused penalty?—In the Gr. of the clause “why am I yet, &c.,” the word “I” is strongly emphatic; I also; i.e. “I, as well as my opponent.”—“Why am I yet, &c.:”—i.e. “after the recognition of the effect of my sin on the advancement of God’s glory.”—“By my lie;” lit. in my lie; i.e. “on occasion of it, in connexion with it.”

B. W. wrote:Does it make sense to you the writing device Paul was using in these verses?
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