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?

KJV (with Strong's)

For {G1063} if {G1487} the truth {G225} of God {G2316} hath more abounded {G4052} through {G1722} my {G1699} lie {G5582} unto {G1519} his {G846} glory {G1391}; why {G5101} yet {G2089} am {G2919} I also {G2504} judged {G2919} as {G5613} a sinner {G268}?

Complete Jewish Bible

“But,” you say, “if, through my lie, God’s truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?”

Berean Standard Bible

However, if my falsehood accentuates God’s truthfulness, to the increase of His glory, why am I still condemned as a sinner?

American Standard Version

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

Commentary

### SUMMARY
Romans 3:7 presents a rhetorical question from Paul, anticipating a potential objection to his teaching on universal sinfulness and God's righteousness. The verse encapsulates a perverted logic: if one's "lie" or unrighteousness somehow highlights or magnifies God's truth and glory, why should that individual still be held accountable and judged as a sinner? Paul introduces this fallacious argument only to vehemently refute it in the subsequent verses, underscoring the absolute nature of divine justice and the inexcusability of sin, regardless of any perceived indirect benefit to God's glory.

### CONTEXT
* **Literary Context:** Romans 3:7 is embedded within Paul's comprehensive theological argument in [Romans 1-3](/romans/1-3 "Romans 1-3 - Universal Sinfulness and God's Righteousness"), where he meticulously establishes the universal sinfulness of humanity, encompassing both Gentiles (chapter 1) and Jews (chapter 2). Having demonstrated that all are "under sin" ([Romans 3:9](/romans/3-9 "Romans 3:9 - All Under Sin")), Paul then addresses a series of anticipated Jewish objections in [Romans 3:1-8](/romans/3-1-8 "Romans 3:1-8 - Jewish Objections Answered"). The objection in verse 7 is a particularly insidious one, stemming from the idea that if God's faithfulness is magnified by human unfaithfulness, then the unfaithful act might somehow be excused or even beneficial. Paul's rhetorical question sets up his forceful rejection of any notion that sin can be justified by its indirect consequences, leading directly into his declaration of God's just judgment in [Romans 3:8](/romans/3-8 "Romans 3:8 - God's Just Judgment").
* **Historical & Cultural Context:** Paul's audience, particularly the Jewish believers in Rome, would have been deeply steeped in a covenantal understanding of God's relationship with Israel. There was a prevailing sense of privilege and a belief that being God's chosen people offered a degree of immunity or a different standard of judgment. Paul is directly challenging this notion, asserting that God's justice is impartial. The idea of God's glory being magnified even through human sin is not entirely alien to Old Testament thought (e.g., God's judgment on Pharaoh ultimately glorified Him in [Exodus 14:17-18](/exodus/14-17-18 "Exodus 14:17-18 - God Glorified Through Pharaoh's Defeat")), but Paul is careful to distinguish between God's sovereign ability to work through all circumstances and human culpability for sin. The cultural context also includes the Greco-Roman emphasis on justice and law, which Paul leverages to explain divine judgment.
* **Key Themes:** This verse contributes significantly to several key themes in Romans. Firstly, it underscores the **universal nature of sin**, portraying it as a "lie" that stands in stark opposition to God's truth. Secondly, it highlights the **absolute righteousness and glory of God**, which are not diminished but rather, paradoxically, can be illuminated by the contrast with human unrighteousness. However, this illumination never justifies the sin itself. Thirdly, it addresses the theme of **divine judgment**, affirming its certainty and justice for all who transgress, regardless of any twisted logic that attempts to rationalize sin. This sets the stage for Paul's grand reveal of God's solution to sin through justification by faith in [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **truth (Greek, _alḗtheia'_):** From G225, meaning "truth." In this context, it refers to God's inherent faithfulness, reliability, and consistency with His own character and promises. It stands in direct opposition to human falsehood and unrighteousness.
* **lie (Greek, _pseûsma'_):** From G5582, meaning "a fabrication, i.e. falsehood." Here, it represents human unrighteousness, unfaithfulness, or any deviation from God's truth. It is not merely an untruth spoken but an act of unfaithfulness that contradicts God's nature.
* **hath more abounded (Greek, _perisseúō'_):** From G4052, meaning "to superabound (in quantity or quality), be in excess, be superfluous; also (transitively) to cause to superabound or excel." This word suggests that God's truth is seen more clearly, or its abundance is emphasized, *in contrast* to the background of human failure and sin, rather than being caused or improved by the sin itself.

#### Verse Breakdown
* **"For if the truth of God hath more abounded through my lie unto his glory;":** This clause presents the hypothetical, flawed premise. The "if" (G1487, _ei_) introduces a conditional statement, a line of reasoning Paul is about to dismantle. The core idea is that if God's truth (His faithfulness and character) is somehow magnified or made more evident ("hath more abounded") *because of* ("through") a person's unrighteousness or falsehood ("my lie"), and this ultimately redounds "unto his glory" (G1519, _eis_ "to or into" G1391, _dóxa_ "glory"), then the logical consequence, from this warped perspective, should be exoneration. The use of "my lie" (G1699, _emós_ "my" G5582, _pseûsma_ "lie") makes the argument personal and relatable.
* **"why yet am I also judged as a sinner?":** This is the rhetorical question that exposes the absurdity of the premise. If the sin (the "lie") contributed to God's glory, then why should the one who committed it still be "judged" (G2919, _krínō_ "to distinguish, i.e. decide (mentally or judicially)") and condemned "as a sinner" (G5613, _hōs_ "as" G268, _hamartōlós_ "sinful, i.e. a sinner")? The "yet" (G2089, _éti_ "still") emphasizes the ongoing reality of judgment despite the flawed reasoning. Paul is highlighting the inescapable reality of divine justice.

#### Literary Devices
Paul employs several literary devices in [Romans 3:7](/romans/3-7 "Romans 3:7 - Paul's Rhetorical Question on Sin and Glory"). The most prominent is **Rhetorical Question**, where Paul poses a question not to elicit an answer, but to make a point or to introduce a deeper argument. By asking "why yet am I also judged as a sinner?", he exposes the inherent contradiction and absurdity of the proposed justification for sin. There is also a strong element of **Irony** or **Paradox**, as the verse presents a twisted logic where human unfaithfulness is imagined to somehow serve God's glory. Paul sets up this ironic scenario only to immediately dismantle it, emphasizing that while God can indeed bring good out of evil, human sin is never excused or justified on that basis. The **Contrast** between "truth of God" and "my lie" is also central, highlighting the fundamental opposition between divine righteousness and human unrighteousness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:7 serves as a critical pivot in Paul's argument, reinforcing the absolute nature of God's justice and the inexcusability of human sin. Theologically, it asserts that while God's sovereignty is such that He can even use the backdrop of human sin to magnify His attributes (like His mercy and justice), this never mitigates the sinner's culpability. To suggest otherwise would be to advocate for a "do evil that good may come" philosophy, which Paul vehemently condemns. This verse underscores that God's glory is not dependent on human sin, nor is it enhanced by it in a way that legitimizes unrighteousness. Rather, God's glory is inherent, and His justice demands that sin be judged.

* [Romans 6:1-2](/romans/6-1-2 "Romans 6:1-2 - Shall We Continue in Sin?")
* [Psalm 51:4](/psalms/51-4 "Psalm 51:4 - Against You Only Have I Sinned")
* [Job 35:6-8](/job/35-6-8 "Job 35:6-8 - Can You Harm God?")

### REFLECTION AND APPLICATION
Romans 3:7 challenges us to confront any subtle attempts to rationalize our own sin or to diminish its gravity. It exposes the dangerous spiritual trap of believing that our imperfections or even outright disobedience might somehow serve a "greater good" or indirectly glorify God in a way that exempts us from accountability. While it is true that God is sovereign and can redeem any situation, even the consequences of sin, our personal responsibility for our actions remains. We are called to pursue truth, righteousness, and holiness, not to presume upon God's grace or to imagine that our failures are somehow beneficial. This verse reminds us that sin is a "lie" against God's truth, and it always merits judgment. Our focus should be on repentance and obedience, trusting in God's grace for forgiveness rather than seeking to justify our unrighteousness.

#### Questions for Reflection
* **In what ways might I subtly rationalize my own shortcomings or sins, perhaps by thinking they are not "that bad" or that God will simply overlook them?**
* **How does the absolute nature of God's justice, as implied in this verse, shape my understanding of His character?**
* **If my sin cannot ultimately contribute positively to God's glory in a way that justifies me, what then is my true motivation for pursuing holiness?**

### FAQ
**Does Romans 3:7 mean that God benefits from our sin, or that our sin can somehow increase His glory?**

Answer: No, absolutely not. Romans 3:7 presents a rhetorical question that embodies a *flawed* human argument, which Paul immediately refutes in [Romans 3:8](/romans/3-8 "Romans 3:8 - Paul's Condemnation of 'Do Evil That Good May Come'"). God does not benefit from our sin, nor does our sin increase His glory in a way that makes it acceptable. Rather, God's glory is inherent and perfect. What Paul is addressing is the idea that the *contrast* between human unrighteousness and God's perfect righteousness might highlight God's attributes, such as His justice or His mercy in salvation. For example, a dark background makes a light shine brighter. However, this never justifies the darkness itself. God's ability to sovereignly work through all things, even human sin, to ultimately achieve His purposes ([Romans 8:28](/romans/8-28 "Romans 8:28 - All Things Work for Good")) does not diminish human culpability for sin.

### CHRIST-CENTERED FULFILLMENT
Romans 3:7, by highlighting the inescapable reality of divine judgment for sin, powerfully sets the stage for the necessity of Christ. If human "lies" (sin) cannot be justified, even if they indirectly serve to magnify God's truth or glory, then humanity is left without excuse, "under sin" ([Romans 3:9](/romans/3-9 "Romans 3:9 - All Under Sin")) and deserving of judgment. This dire predicament, so clearly articulated by Paul, creates the urgent need for a divine solution. Christ is that solution. He is the one in whom God's righteousness is perfectly displayed and satisfied, not by excusing sin, but by bearing its full penalty. The "truth of God" that "abounds" is ultimately seen in the cross, where God's justice is upheld as sin is condemned, and His love is magnified as He provides a way for sinners to be declared righteous. Jesus Christ, as the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), perfectly fulfills the demands of God's truth and justice, allowing God to be both "just and the justifier of the one who has faith in Jesus" ([Romans 3:26](/romans/3-26 "Romans 3:26 - God Justifies the Believer")). Thus, the very problem of sin and judgment raised in [Romans 3:7](/romans/3-7 "Romans 3:7 - Paul's Rhetorical Question on Sin and Glory") points directly to the glorious and necessary work of Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 3:4

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Romans 9:19

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Romans 9:20

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus?

Acts 13:27

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].

Acts 13:29

And when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre.

2 Kings 8:10

And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.

2 Kings 8:15

And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and spread [it] on his face, so that he died: and Hazael reigned in his stead.