the Week of Proper 23 / Ordinary 28
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Read the Bible
Contemporary English Version
Romans 3:6
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerEncyclopedias:
- InternationalDevotionals:
- EveryParallel Translations
Absolutely not! Otherwise, how will God judge the world?
God forbid: for then how shall God iudge the world?
God forbid: for then how shall God judge the world?
By no means! For then how could God judge the world?
Far from it! For otherwise, how will God judge the world?
No! If God could not punish us, he could not judge the world.
Certainly not! For otherwise, how will God judge the world?
May it never be! For otherwise, how will God judge the world?
May it never be! For otherwise, how will God judge the world?
Certainly not! In that case, how could God judge the world?
Heaven forbid! Else, how could God judge the world?
Far be the thought: since how shall God judge the world?
Of course not. If God could not punish us, how could he judge the world?
God forbid: els how shal God iudge ye world?
Far be it: for then how could God judge the world?
By no means! If God is not just, how can he judge the world?
May it never be! For otherwise, how will God judge the world?
Let it not be! Otherwise, how will God judge the world?
God forbid: for then how shall God judge the world?
In no way: because if it is so, how is God able to be the judge of all the world?
May it never be! For then how will God judge the world?
Of course not! Otherwise, how could God judge the world?Genesis 18:25; Job 1:8:3; 34:17;">[xr]
Not so; otherwise how shall Aloha judge the world ?
Far from it. Otherwise how will God judge the world?
God forbyd. For howe then shall God iudge the worlde?
God forbid: for then how shall God judge the world?
May it never be! For then how will God judge the world?
I speak as a man. God forbid; for then how should God judge the world?
No indeed; for in that case how shall He judge all mankind?)
Aftir man Y seie. God forbede. Ellis hou schal God deme this world?
God forbid: for then how shall God judge the world?
By no means: for then how shall God judge the world?
Absolutely not! For otherwise how could God judge the world?
Certainly not! For then how will God judge the world?
Of course not! If God were not entirely fair, how would he be qualified to judge the world?
No, not at all! If it were wrong for God to punish us, how could He judge the world?
By no means! For then how could God judge the world?
Far be it! Else how shall God judge the world?
(I speak according to man.) God forbid! Otherwise how shall God judge this world?
By no means! For then how could God judge the world?
God forbid. For how then shall God iudge the worlde?
let it not be! since how shall God judge the world?
God forbyd. How mighte God the iudge ye worlde?
not at all: for then how could God judge the world?
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?
That's foolish talk. God is completely fair and the only one qualified to judge the whole world.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God forbid: Romans 3:4
for then: Genesis 18:25, Job 8:3, Job 34:17-19, Psalms 9:8, Psalms 11:5-7, Psalms 50:6, Psalms 96:13, Psalms 98:9, Acts 17:31
Reciprocal: Genesis 12:13 - Say Genesis 18:23 - Wilt Joshua 7:8 - what shall Joshua 22:29 - God forbid Joshua 24:16 - General 1 Kings 21:3 - The Lord 2 Chronicles 19:7 - no iniquity Psalms 96:10 - judge Psalms 119:137 - General Psalms 145:17 - righteous Isaiah 10:22 - with Jeremiah 12:1 - Righteous Mark 16:16 - that believeth and Romans 2:16 - God Romans 9:14 - Is there unrighteousness 1 Corinthians 6:15 - God Galatians 2:17 - God Galatians 3:21 - God forbid
Cross-References
The snake was sneakier than any of the other wild animals that the Lord God had made. One day it came to the woman and asked, "Did God tell you not to eat fruit from any tree in the garden?"
The woman answered, "God said we could eat fruit from any tree in the garden,
"It was the woman you put here with me," the man said. "She gave me some of the fruit, and I ate it."
So the Lord God said to the snake: "Because of what you have done, you will be the only animal to suffer this curse— For as long as you live, you will crawl on your stomach and eat dirt.
You and this woman will hate each other; your descendants and hers will always be enemies. One of hers will strike you on the head, and you will strike him on the heel."
The Lord said to the man, "You listened to your wife and ate fruit from that tree. And so, the ground will be under a curse because of what you did. As long as you live, you will have to struggle to grow enough food.
You will have to sweat to earn a living; you were made out of soil, and you will once again turn into soil."
and Potiphar's wife soon noticed him. She asked him to make love to her,
While we were in Jericho, I saw a beautiful Babylonian robe, two hundred pieces of silver, and a gold bar that weighed the same as fifty pieces of gold. I wanted them for myself, so I took them. I dug a hole under my tent and hid the silver, the gold, and the robe." Joshua had some people run to Achan's tent, where they found the silver, the gold, and the robe.
Late one afternoon, David got up from a nap and was walking around on the flat roof of his palace. A beautiful young woman was down below in her courtyard, bathing as her religion required. David happened to see her, and he sent one of his servants to find out who she was. The servant came back and told David, "Her name is Bathsheba. She is the daughter of Eliam, and she is the wife of Uriah the Hittite." David sent some messengers to bring her to his palace. She came to him, and he slept with her. Then she returned home.
Gill's Notes on the Bible
God forbid, for then how shall God judge the world?] חלילה, "far be it"; such a notion is detestable and abominable, nor can it be fairly deduced from what is asserted; for it is the unrighteousness of his own people, on whom he takes no vengeance personally, and not the unrighteousness of others, on whom he does take vengeance, which commends his righteousness; and supposing it was that of others, God cannot be unrighteous in performing his threatenings, in a way of righteousness: moreover, unrighteousness is sin, and does not of itself but by accident, illustrate the righteousness of God; wherefore God is not unjust in punishing it; for how should God "judge the world?" whereas nothing is more certain than that he will do it, and that this will be done in righteousness; which could not be, was he unrighteous in taking vengeance; which will be one considerable part of that righteous judgment.
Barnes' Notes on the Bible
God forbid - Note, Romans 3:4.
For then - If it be admitted that it would be unjust for God to inflict punishment.
How shall God ... - How will it be right or consistent for him to judge the world.
Judge - To “judge” implies the possibility and the correctness of “condemning” the guilty; for if it were not right to condemn them, judgment would be a farce. This does not mean that God would condemn all the world; but that the fact of judging people implied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain how it could be that God could take occasion from the sins of people to promote his glory; nor does he even admit the fact; but he meets directly the objection. To understand the force of his answer, it must be remembered that it was an admitted fact, a fact which no one among the Jews would call in question, that God would judge the world. This fact was fully taught in their own writings, Genesis 18:25; Ecclesiastes 12:14; Ecclesiastes 11:9. It was besides an admitted point with them that God would condemn the pagan I world; and perhaps the term “world” here refers particularly to them.
But how could this be if it were not right for God to inflict punishment at all? The inference of the objector, therefore, could not be true; though the apostle does not tell us how it was consistent to inflict punishment for offences from which God took occasion to promote his glory. It may be remarked, however, that God will judge offences, not from what he may do in overruling them, but from the nature of the crime itself. The question is not, what good God may bring out of it, but what does the crime itself deserve? what is the character of the offender? what was his intention? It is not what God may do to overrule the offence when it is committed. The just punishment of the murderer is to be determined by the Law, and by his own desert; and not from any reputation for integrity and uprightness which the judge may manifest on his trial; or from any honor which may accrue to the police for detecting him; or any security which may result to the commonwealth from his execution; or from any honor which the Law may gain as a just law by his condemnation. Nor should any of these facts and advantages which may result from his execution, be pleaded in bar of his condemnation. So it is with the sinner under the divine administration. It is indeed a truth Psalms 76:10 that the wrath of man shall praise God, and that he will take occasion from people’s wickedness to glorify himself as a just judge and moral governor; but this will be no ground of acquittal for the sinner.
Clarke's Notes on the Bible
Verse Romans 3:6. APOSTLE. God forbid — μη γενοιτο, by no means. God cannot be unjust; were he unjust, he could not be qualified to judge the world, nor inflict that punishment on the unfaithful Jews, to which I refer.
