SEV Biblia, Chapter 3:4
En ninguna manera; porque Dios es Verdadero y todo hombre es mentiroso, como est escrito: Para que seas justificado en tus dichos, y venzas cuando juzgares.
Clarke's Bible Commentary - Romans 3:4
Verse 4. APOSTLE. God forbid] mh genoito, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, &c. We must ever maintain that God is true, and that if, in any case, his promise appear to fail, it is because the condition on which it was given has not been complied with; which is the sense of what is written, Psa. li. i5: I acknowledge my sin, and condemn myself that the truth of thy promise (2 Sam. vii. 15, 16) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, (2 Sam. xii. 10,) that the sword shall never depart from my house, which I own I have brought upon myself by my own iniquity. Should any man say that the promise of God had failed toward him, let him examine his heart and his ways, and he will find that he has departed out of that way in which alone God could, consistently with his holiness and truth, fulfill the promise.
John Gill's Bible Commentary
Ver. 4. God forbid, yea, let God be true, but every man a liar , etc..] Let no such thing ever enter into the minds of any, that the truth of God can be, or will be made of none effect by the want of faith in man; let it be always asserted and abode by; that God is true, faithful to his word, constant in his promises, and will always fulfil his purposes; though every man is a liar, vain, fallacious, and inconstant: referring to ( <19B611> Psalm 116:11); as it is written , ( Psalm 51:4); that thou mightest be justified in thy sayings, and mightest overcome when thou art judged . This is a proof that God is true, and stands to his word, though men are fallacious, inconstant, and wicked. God made a promise to David, that of the fruit of his body he would set upon his throne; that the Messiah should spring from him; that he would of his seed raise up unto Israel a Saviour. Now David sinned greatly in the case of Bathsheba, ( Samuel 11:3,4 Psalm 51:1) (title), but his sin did not make of no effect the truth and faithfulness of God: though David showed himself to be a weak sinful man, yet God appeared true and faithful to every word of promise which he had sworn in truth to him; and therefore when he was brought to a sense of his evil, and at the same time to observe the invariable truth and faithfulness of God, said, I acknowledge my transgression, etc.. against thee, thee only have I sinned and done this evil in thy sight, ( Psalm 51:3,4), which confession of sin I make, that thou mightest be justified in thy sayings; or when thou speakest, ( Psalm 51:4), which is all one; that is, that thou mightest appear to be just, and faithful, and true in all thy promises, in every word that is gone out of thy mouth, which shall not be recalled and made void, on account of my sins; for though I have sinned, thou abidest faithful; and this also I declare with shame to myself, and with adoring views of thine unchangeable truth and goodness: that thou mightest overcome; that is, put to silence all such cavils and charges, as if the faith of God could be made void by the unfaithfulness of men: when thou art judged; when men will be so bold and daring to arraign thy truth and faithfulness, and contend with thee about them. This now is brought as a full proof, and is a full proof of this truth, that God is always true to his word, though men fail in theirs, and fall into sin. God kept his word with David concerning the stability of his kingdom, his successor, and the Messiah that should spring from him, though he acted a bad part against God. There is some little difference between these words as they stand in the Hebrew text of ( Psalm 51:4); and as they are cited and rendered by the apostle, in the last clause of them; in the former it is, that thou mightest be clear; in the latter, that thou mightest overcome. Now to vindicate the apostle's version, let it be observed, that the Hebrew word hkz signifies to overcome, as well as to be clear; of which instances may be given out of the Jewish writings. Says Rabba; concerning an argument used by R. Chanina, in a controversy with other Rabbins, by this R. Chanina ben Antigonus, whnkz , hath overcome them: and in another place f35 , whosoever ykzd , overcomes a king, they cast him into an empty ditch; where the gloss upon it is, jxwn , he that overcomes a king by words, that is, by disputing with him, which is a disgrace to a king. So the word is used in the Syriac language in ( John 16:33 Luke 11:22 Romans 12:21 Hebrews 11:33 1 John 2:13,14 4:4 5:4). Moreover, the sense is the same, be it rendered either way; for as a man, when he overcomes his adversary, and carries his point against him, is clear of his charges and cavils, so God, when he overcomes in judgment, is clear of the imputations of wicked men.
Another difference in the citation is, that what in the psalm is rendered when thou judgest, is by the apostle, when thou art judged, ( Psalm 51:4), the word, which is used by the Psalmist, jpb , may be rendered either way; either when thou judgest, as a word of the same form is rendered, when thou speakest, in ( Psalm 51:4); or when anyone judges of thee, or when thou art judged: a like instance is in ( Psalm 46:2); and so it is rendered by the Septuagint, and followed by the apostle, though the word he uses may be considered in the middle voice, and may have an active signification in it; and the phrase, en tw krinesyai se , may be rendered, when thou judgest, and then both agree.
Matthew Henry Commentary
Verses 1-8 - The law could not save in or from sins, yet it gave the Jews advantage for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless wer made useful to the conversion of many. But especially the Scripture were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors cannot make this faithfulness of no effect. He will fulfil his promise to his people, and bring his threatened vengeance upon unbelievers God's judging the world, should for ever silence all doubtings an reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, an also his justice in punishing for sin. Let us do evil, that good ma come, is oftener in the heart than in the mouth of sinners; for fe thus justify themselves in their wicked ways. The believer knows tha duty belongs to him, and events to God; and that he must not commit an sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.
Greek Textus Receptus
μη 3361 PRT-N γενοιτο 1096 5636 V-2ADO-3S γινεσθω 1096 5737 V-PNM-3S δε 1161 CONJ ο 3588 T-NSM θεος 2316 N-NSM αληθης 227 A-NSM πας 3956 A-NSM δε 1161 CONJ ανθρωπος 444 N-NSM ψευστης 5583 N-NSM καθως 2531 ADV γεγραπται 1125 5769 V-RPI-3S οπως 3704 ADV αν 302 PRT δικαιωθης 1344 5686 V-APS-2S εν 1722 PREP τοις 3588 T-DPM λογοις 3056 N-DPM σου 4675 P-2GS και 2532 CONJ νικησης 3528 5661 V-AAS-2S εν 1722 PREP τω 3588 T-DSM κρινεσθαι 2919 5745 V-PPN σε 4571 P-2AS
Vincent's NT Word Studies
4. God forbid (mh genoito). Lit., may it not have come to pass. Used by Paul fourteen times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent. Luther renders das sey ferne that be far. Wyc. fer be it. It corresponds to the Hebrew chalilah. profane, which in the Septuagint is sometimes rendered by it, sometimes by mhdamwv by no means, sometimes by mh eih may it not be, and again by ilewv God be merciful to us (see on Matt. xvi. 22). It indicates a feeling of strong aversion: "Away with the thought."Let God be true (ginesqw o Qeov alhqhv). Rev., better, "let God be found true;" thus giving the force of ginomai to become. See on was, I am, John viii. 58. The phrase is used with reference to men's apprehension. Let God turn out to be or be found to be by His creatures.
Be justified. Acknowledged righteous. The figure is forensic. God's justice is put on trial.
Overcome (nikhshv). Rev., prevail. Gain the case. The word occurs only three times outside of John's writings.
When thou art judged (en tw krinesqai se). Rev., when thou comest into judgment. 26
Robertson's NT Word Studies
3:4 {Let God be found true} (ginesth" ho qeos aleqes). "Let God continue to be true" (present middle imperative). {But every man a liar} (pas de anqrwpos yeustes). The contrast in de really means, "though every man be found a liar." Cf. #Ps 116:12. {As it is written} (kaqws gegraptai). #Ps 51:6. {That thou mightest be justified} (hopws an dikai"this). hopws rather than the common hina for purpose and an with the first aorist passive subjunctive of dikaiow. Used of God this verb here has to mean "declared righteous," not "made righteous." {Mightest prevail} (nikseis). Future active indicative with hopws of nikaw, to win a victory, though B L have niksis (first aorist active subjunctive, the usual construction). {When thou comest into judgement} (en twi krinesthai se). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.
