Romans 3:8
Parallel Verses
New American 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.

King James Bible
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.

Darby Bible 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.

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.

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.

Romans 3:8 Parallel
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.

Romans 3:8 Parallel Commentaries

God Justified, Though Man Believes Not
"For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."--Romans 3:3,4. The seed of Israel had great privileges even before the coming of Christ. God had promised by covenant that they should have those privileges; and they did enjoy them. They had a revelation and a light divine, while all the world
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may
Charles Grandison Finney—Systematic Theology

We come now to the consideration of a very important feature of the moral government of God; namely, the atonement. In discussing this subject, I will-- I. Call attention to several well-established principles of government. 1. We have already seen that moral law is not founded in the mere arbitrary will of God or of any other being, but that it has its foundation in the nature and relations of moral agents, that it is that rule of action or of willing which is imposed on them by the law of their
Charles Grandison Finney—Systematic Theology

Romans 3:7
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