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.

God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.

But God is true; and every man a liar, as it is written, That thou mayest be justified in thy words, and mayest overcome when thou art judged.

Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment.

By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged.

let it not be! and let God become true, and every man false, according as it hath been written, 'That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'

God forbid: yes, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged.

No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest."

In no way: but let God be true, though every man is seen to be untrue; as it is said in the Writings, That your words may be seen to be true, and you may be seen to be right when you are judged.

For God is truthful, but every man is deceitful; just as it was written: "Therefore, you are justified in your words, and you will prevail when you give judgment."

God must prove true, though everyone prove a liar! As scripture says of God – 'That you may be pronounced righteous in what you say, and gain your cause when people would judge you.'

Ne ita sit; quin sit Deus verax, omnis autem homo mendax; quemadmodum scriptum est, ut justificeris in sermonibus tuis, et vincas quum judicaris. [90]

But let God be true, etc. Whatever may be the opinion of others, I regard this as an argument taken from the necessary consequence of what is opposed to it, by which Paul invalidates the preceding objection. For since these two things stand together, yea, necessarily accord, that God is true and that man is false, it follows that the truth of God is not nullified by the falsehood of men; for except he did now set those two things in opposition, the one to the other, he would afterwards have in vain labored to refute what was absurd, and show how God is just, though he manifests his justice by our unjustice. Hence the meaning is by no means ambiguous, -- that the faithfulness of God is so far from being nullified by the perfidy and apostasy of men that it thereby becomes more evident. "God," he says, "is true, not only because he is prepared to stand faithfully to his promises, but because he also really fulfills whatever he declares; for he so speaks, that his command becomes a reality. On the other hand, man is false, not only because he often violates his pledged faith, but because he naturally seeks falsehood and shuns the truth." The first clause contains the primary axiom of all Christian philosophy; the latter is taken from Psalm 116:11, where David confesses that there is nothing certain from man or in man. Now this is a remarkable passage, and contains a consolation that is much needed; for such is the perversity of men in rejecting and despising God's word, that its truth would be often doubted were not this to come to our minds, that God's verity depends not on man's verity. But how does this agree with what has been said previously -- that in order to make the divine promise effectual, faith, which receives it, is on the part of men necessary? for faith stands opposed to falsehood. This seems, indeed, to be a difficult question; but it may with no great difficulty be answered, and in this way -- the Lord, notwithstanding the lies of men, and though these are hinderances to his truth, does yet find a way for it through a pathless track, that he may come forth a conqueror, and that is, by correcting in his elect the inbred unbelief of our nature, and by subjecting to his service those who seem to be unconquerable. It must be added, that the discourse here is concerning the corruption of nature, and not the grace of God, which is the remedy for that corruption. That thou mightest be justified, etc. The sense is, So far is it that the truth of God is destroyed by our falsehood and unfaithfulness, that it thereby shines forth and appears more evident, according to the testimony of David, who says, that as he was sinner, God was a just and righteous Judge in whatever he determined respecting him, and that he would overcome all the calumnies of the ungodly who murmured against his righteousness. By the words of God, David means the judgments which he pronounces upon us; for the common application of these to promises is too strained: and so the particle that, is not so much final, nor refers to a far-fetched consequence, but implies an inference according to this purport, "Against thee have I sinned; justly then dost thou punish me." And that Paul has quoted this passage according to the proper and real meaning of David, is clear from the objection that is immediately added, "How shall the righteousness of God remain perfect if our iniquity illustrates it?" For in vain, as I have already observed, and unseasonable has Paul arrested the attention of his readers with this difficulty, except David meant, that God, in his wonderful providence, elicited from the sins of men a praise to his own righteousness. The second clause in Hebrew is this, "And that thou mightest be pure in thy judgment;" which expression imports nothing else but that God in all his judgments is worthy of praise, how much soever the ungodly may clamor and strive by their complaints disgracefully to efface his glory. But Paul has followed the Greek version, which answered his purpose here even better. We indeed know that the Apostles in quoting Scripture often used a freer language than the original; for they counted it enough to quote what was suitable to their subject: hence they made no great account of words. The application then of this passage is the following: Since all the sins of mortals must serve to illustrate the glory of the Lord, and since he is especially glorified by his truth, it follows, that even the falsehood of men serves to confirm rather than to subvert his truth. Though the word krinesthai, may be taken actively as well as passively, yet the Greek translators, I have no doubt, rendered it passively, contrary to the meaning of the Prophet. [1]

Footnotes

1 - Whenever there is a material agreement between the Greek and the Hebrew, we ought not to make it otherwise. If the verb krinesthai, as admitted by most critics, may be taken actively and be thus made to agree with the Hebrew, what reason can there be to take it in another sense? The only real difference is in one word, between nikeses, "overcomest," and tzkh, "art clear:" but the meaning is the same, though the words are different. To overcome in judgment, and to be clear in judgment, amounts to the same thing. The parallelism of the Hebrew requires krinesthai to be a verb in the middle voice, and to have an active meaning. The two lines in Hebrew, as it is often the case in Hebrew poetry, contain the same sentiment in different words, the last line expressing it more definitely; so that to be "justified," and to be "cleared," convey the same idea; and also "in thy word," or saying -- vdvrk and "in thy judgment" vsphtk. In many copies both these last words are in the plural number, so that the first would be strictly what is here expressed, "in thy words," that is, the words which thou hast declared; and "in thy judgments," that is, those which thou hast announced, would be fully rendered by "when thou Judgest." Commentators, both ancient and modern, have differed on the meaning of the verb in question. Pareus, Beza, Macknight, and Stuart, take it in an active sense; while Erasmus, Grotius, Venema, and others, contend for the passive meaning. Drusius, Hammond, and Doddridge render it, "when thou contendest in judgment," or, "when thou art called to judgment:" and such a meaning no doubt the verb has according to Matthew 5:40, and 1-Corinthians 6:1, 6. But in this case regard must be had, especially to the meaning which corresponds the nearest with the original Hebrew. Some have maintained that "in thy judgment" vsphtk may be rendered "in judging thee;" but this would not only be unusual and make the sentence hardly intelligible, but also destroy the evident parallelism of the two lines. The whole verse may be thus literally rendered from the Hebrew, -- Against thee, against thee only have I sinned; And the evil before thine eyes have I done; So that thou art justified in thy words, And clear in thy judgments. The conjunction lmn, admits of being rendered so that; see Psalm 30:12; Isaiah 41:20; Amos 2:7; and hopos in many instances may be thus rendered; see Luke 2:35; Philemon 6; 1-Peter 2:9. It is what Schleusner designates ekbatikos, signifying the issue or the event. Pareus connects the passage differently. He considers the former part of the verse parenthetic, or as specifying what is generally stated in the previous verse, the third; and with that verse he connects this passage: so that the rendering of the two verses would be the following, -- 3. For my transgression I acknowledge, And my sin is before me continually, -- 4. (Against thee, against thee only have I sinned, and the evil before thine eyes have I done,) That thou mightest be justified in thy saying, And clear in thy judgment. This is certainty more probable than what Vatablus and Houbigant propose, who connect the passage with the second verse, "Wash me thoroughly," etc. But the sense given by Calvin is the most satisfactory -- Ed.

God forbid - Greek. Let not this be. The sense is, "let not this by any means be supposed." This is the answer of the apostle, showing that no such consequence followed from his doctrines; and that "if" any such consequence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God was a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be maintained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not entered into an explanation of this, or shown how it could be, but it is not difficult to understand how it was. The promise made to Abraham, and the fathers, was not unconditional and absolute, that all the Jews should be saved. It was implied that they were to be obedient; and that if they were not, they would be cast off; Genesis 18:19. Though the apostle has not stated it here, yet he has considered it at length in another part of this Epistle, and showed that it was not only consistent with the original promise that a part of the Jews should be found unfaithful, and be east off, but that it had actually occurred according to the prophets; Romans 10:16-21; 11. Thus, the fidelity of God was preserved; at the same time that it was a matter of fact that no small part of the nation was rejected and lost.
Let God be true - Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of truth, whatever consequence it might involve. How happy would it be, if all people would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word! How much doubt and anxiety would it save professing Christians; and how much error would it save among sinners! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position where every man might find rest, and which would do more than all other things to allay the tempests and smooth the agitated waves of human life.
But every man a liar - Though every man and every other opinion should be found to be false. Of course this included the apostle and his reasoning; and the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held; every doctrine which had been defended; should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doctrine. This showed his firm conviction that the doctrine which he advanced was strictly in accordance with the veracity of the divine promise. What a noble principle is this! How strikingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason! And if all people were willing to sacrifice their opinions when they appeared to impinge on the veracity of God; if they started back with instinctive shuddering at the very supposition of such a lack of fidelity in him; how soon would it put an end to the boastings of error, to the pride of philosophy, to lofty dictation in religion! No man with this feeling could be for a moment a universalist; and none could be an infidel.
As it is written - Psalm 51:4. To confirm the sentiment which he had just advanced and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past transgressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful; he feared the displeasure of God, and trembled before him. Yet "he held it as a fixed, indisputable principle that" God was right. This he never once thought of calling in question. He had sinned against God, God only; and he did not once think of calling in question the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation.
That thou mightest be justified - That thou mightest be regarded as just or right, or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation.
In thy sayings - In what thou hast spoken; that is, in thy sentence of condemnation; in thy words in relation to this offence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime; (see the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression "in thy sayings;" see 2-Samuel 12:7-13.
And mightest overcome - In the Hebrew, "mightest be pure," or mightest be esteemed pure, or just. The word which the Septuagint and the apostle have used, "mightest overcome," is sometimes used with reference to litigations or trials in a court of justice. He that was accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome; that is, would be esteemed pure and righteous in his sentence condemning the crime of David.
When thou art judged - The Hebrew is, "when thou judgest;" that is, in thy judgment pronounced on this crime. The Greek may also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, "when they (that is, people) shall judge thee." The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning people for their sins, and that a true penitent, that is, a man placed in the best circumstances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connection in which Paul uses it, is, that it is to be held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve; whatever doctrine it may overthrow; or whatever man it may prove to be a liar.

Apostle. God forbid - μη γενοιτο, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, etc. 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, Psalm 51:4 : I acknowledge my sin, and condemn myself that the truth of thy promise (2-Samuel 7:15, 2-Samuel 7:16) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, (2-Samuel 12:10), 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.

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be (e) justified in thy sayings, and mightest overcome (f) when thou art judged.
(e) That your justice might be plainly seen.
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.

God forbid, yea, let God be true, but every man a liar,.... 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 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, 2-Samuel 11:3 (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, &c. against thee, thee only have I sinned and done this evil in thy sight", Psalm 51:3, 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 signifies to "overcome", as well as to "be clear"; of which instances may be given out of the Jewish writings. Says (l) Rabba; concerning an argument used by R. Chanina, in a controversy with other Rabbins, by this R. Chanina ben Antigonus, "hath overcome" them: and in another place (m), whosoever "overcomes" a king, they cast him into an empty ditch; where the gloss upon it is, 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. 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, 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, , may be rendered, "when thou judgest", and then both agree.
(l) T. Bab. Niddah, fol. 52. 2. (m) T. Bab. Avoda Zara, fol. 10. 2. Sanhedrim, fol. 39. 1. & Becorot, fol. 8. 2.

God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE].
yea, let God be--held
true, and every man a liar--that is, even though it should follow from this that every man is a liar.
when thou art judged--so in Psalm 51:4, according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both--that we are to vindicate the righteousness of God, at whatever expense to ourselves.

Psalm 2:4.