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7.If indeed (92) the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — “ by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God’ glory, should be punished as a sinner.” (93)
(92) Or, “ if” — Si enim — εἰ γὰρ The particle γὰρ here gives no reason, but is to be viewed as meaning then, or indeed, verily; see Luk_12:58; Joh_9:30; Act_16:37; Phi_2:27 [Stuart ] renders it, still, and says, that it “ to a connection with verse. 5, and denotes a continuance of the same theme.” [Macknight ] often renders it by further, besides, and no doubt rightly. — Ed.
(93) It is remarkable how the Apostle changes his words from the third verse to the end of this, while the same things are essentially meant. His style is throughout Hebraistic. [Stuart ] makes these just remarks , “Αδικία is here [Rom_3:5 ] the generic appellation of sin, for which a specific name , ἀπιστία was employed in Rom_3:3, and ψεῦσμα in Rom_3:7. In like manner the δικαιοσύνη in Rom_3:5, which is a generic appellation, is expressed by a specific one , πίστιν in Rom_3:3, and by ἀλήθεια in Rom_3:7. The idea is substantially the same, which is designated by these respectively corresponding appellations. Fidelity, uprightness, integrity, are designated by πίστιν δικαιοσύνην and ἀλήθεια while ἀλήθεια and ἀπιστία ἀδικία designate unfaithfulness, want of uprightness and false dealing. All of these terms have more or less reference to the ברית, covenant or compact (so to speak) which existed between God and his ancient people.” — Ed.