The Meaning of Romans 3:7 Explained

Romans 3:7

KJV: For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

YLT: for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?

Darby: For if the truth of God, in my lie, has more abounded to his glory, why yet am I also judged as a sinner?

ASV: But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?

KJV Reverse Interlinear

For  if  the truth  of God  hath more abounded  through  my  lie  unto  his  glory;  why  yet  am  I also  judged  as  a sinner? 

What does Romans 3:7 Mean?

Study Notes

sinner
.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Context Summary

Romans 3:1-8 - God Faithful Though Men Be Faithless
The Jewish people had a great treasure entrusted to them for the benefit of the whole world. This position as stewards for mankind conferred upon them very special privileges, but also exposed them to searching discipline, if they should prove faithless. Some of these advantages are enumerated in Romans 9:4-5. But our failures cannot cancel God's faithfulness to His covenant promises, 2 Timothy 2:13. We may always reckon confidently upon His steadfastness to His engagements, whether to the individual or to the nation. It is wonderful, Romans 3:5, how human sin has been a foil to God's glory, eliciting qualities in His love which otherwise had been unknown; but this cannot excuse our sinfulness.
If this excuse were admitted, God would clearly have been unjust in punishing sin as He has done; and if that line of argument were maintained, it would be right to do evil, if good were always the outcome. Such an admission would open the door to all kinds of abomination, and the mere suggestion of such a conclusion to this argument ought to silence the objector and cover him with shame. [source]

Chapter Summary: Romans 3

1  The Jews prerogative;
3  which they have not lost;
9  howbeit the law convinces them also of sin;
20  therefore no one is justified by the law;
28  but all, without difference, by faith, only;
31  and yet the law is not abolished

Greek Commentary for Romans 3:7

Through my lie [εν τωι εμωι πσευσματι]
] Old word from πσευδομαι — pseudomai to lie, only here in N.T. Paul returns to the imaginary objection in Romans 3:5. The MSS. differ sharply here between ει δε — ei de (but if) and ει γαρ — ei gar (for if). Paul “uses the first person from motives of delicacy” (Sanday and Headlam) in this supposable case for argument‘s sake as in 1 Corinthians 4:6. So here he “transfers by a fiction” (Field) to himself the objection. [source]
Lie [ψεύσματι]
Only here in the New Testament. The expression carries us back to Romans 3:4, and is general for moral falsehood, unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ. [source]

Reverse Greek Commentary Search for Romans 3:7

Galatians 5:11 Yet [ἔπι]
As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me? [source]
1 Timothy 1:10 The sound doctrine [τῇ ὑγιαινούσῃ διδασκαλίᾳ]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
1 Timothy 1:9 Unruly [ανυποτακτοις]
Dative (like all these words) of the late verbal In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8. Ungodly (ασεβεσι — asebesi). See Romans 4:5; Romans 5:6. Sinners See Romans 3:7. Unholy (ανοσιοις — anosiois). Common word (α — a privative and οσιος — hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω — bainō to go, and βηλος — bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις — patrolōiais). Late form for common Attic πατραλωιαις — patralōiais (from πατηρ — patēr father, and αλοιαω — aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις — mētralōiais Only here in N.T. Manslayers (ανδραπονοις — andraphonois). Old compound (ανηρ — anēr man, πονος — phonos murder). Only here in N.T. [source]
1 Timothy 1:9 Sinners [αμαρτωλοις]
See Romans 3:7. Unholy (ανοσιοις — anosiois). Common word (α — a privative and οσιος — hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω — bainō to go, and βηλος — bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις — patrolōiais). Late form for common Attic πατραλωιαις — patralōiais (from πατηρ — patēr father, and αλοιαω — aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις — mētralōiais Only here in N.T. Manslayers (ανδραπονοις — andraphonois). Old compound (ανηρ — anēr man, πονος — phonos murder). Only here in N.T. [source]
Hebrews 11:4 Yet speaketh [ἔτι λαλεῖ]
Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yetwith λαλεῖ speakethnot with being dead, in the logical sense, “even being dead,” as Romans 3:7. [source]

What do the individual words in Romans 3:7 mean?

If however the truth - of God in - my lie abounded to the glory of Him why still also I as a sinner am judged
εἰ δὲ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀλήθεια  truth 
Parse: Noun, Nominative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἐμῷ  my 
Parse: Personal / Possessive Pronoun, Dative Neuter 1st Person Singular
Root: ἐμός  
Sense: my, mine, etc.
ψεύσματι  lie 
Parse: Noun, Dative Neuter Singular
Root: ψεῦσμα  
Sense: a falsehood, a lie.
ἐπερίσσευσεν  abounded 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: περισσεύω  
Sense: to exceed a fixed number of measure, to be left over and above a certain number or measure.
δόξαν  glory 
Parse: Noun, Accusative Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τί  why 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τίς  
Sense: who, which, what.
ἔτι  still 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
κἀγὼ  also  I 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
ἁμαρτωλὸς  a  sinner 
Parse: Adjective, Nominative Masculine Singular
Root: ἁμαρτωλός  
Sense: devoted to sin, a sinner.
κρίνομαι  am  judged 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.