ICC, Sandlay & Headlam
Romans 3.3-4:
What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged."
What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged."
3τι γaρ ει ηπιστησαν τινες μη η απιστια αυτων την πιστιν του θεου καταργησει 4μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθαπερ γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησεις εν τω κρινεσθαι σε
Observations.
1. The “some” is important in 3.1. “Some” but not “all” descendents of Abraham were unfaithful. Roman 9-11 is the commentary on this personal pronoun, “some.” Who was the “seed of Israel?” What is the “seed” of Galatians 3.16, but “Christ and His seed,” believers. The promises to Abraham are not dashed; they have continuing and abiding validity as missions are done throughout the nations.
2. Anyone asserting otherwise is a liar, ψευστης. This puts a nasty and judicial condemnation and squeeze to the Anabaptists or Wiedertaufer. Asserting that God’s promises to believers and their children (Gen.17.7; Gal.3.6-9; inter alia) is the opposite of truth. The Southern Baptists and the other 500-type Baptists in the U.S. won’t like these verses, among others. Same for the enthusiasts. It also puts the squeeze on anyone group, genetic Jews included, that denies the Abrahamic promises and covenant of grace for this admininstration of it, post-resurrectionally.
3. Paul affirms that God is a God of truth over against human denials of the infallibility of God’s promises. ο θεος αληθης
4. “Even as it is written,” is Paul’s constant refrain. He does not quote rabbis or apocryphal literature. καθαπερ γεγραπται. Paul’s use of the OT indicates the abiding role and rule of the OT (Romans 15.3-4; 1 Cor.10.1ff).
5. Paul quotes from Psalm 51.5: “…so that you may be justified in your words and blameless in your judgment.”
6. S & H, summarize it: “The sense of the original is that the Psalmist acknowledges the justice of God’s judgment on him. The result of his sin is that God is pronounced righteous in His sentence, free from blame in his judging. St. Paul applies it as if the Most High Himself were put on trial and declared guiltless in respect to the promises which He has fulfilled, though man will not believe in their fulfillment.” The Anabaptists and, especially, the dispensationalists are on public report for their indecent, unjust and lying denials of the continuing Gospel promises to Abrahamic descendents, that is, Churchmen and their children.
7. The pronouncement of God’s justice, over against the denial of the promises, is juridical. “…That you may be justified in your words…” Every man who denies the Abrahamic promises is a liar and God is—juridically—pronounced righteous. Δικαιωθης, that you may be pronounced just and right. The term “justify” is the storm centre of the book, as it is today. Hence, our photo above.
8. The text speaks of God’s sovereignty in his judgment, to wit, “…and prevail when you are judged." Or “conquer.” Other terms might be triumph, defeat, or overcome. The ESV uses the suitable rendering, “prevail.”
Interpretation.
The question at bar is the advantages of the genetic (and by implication spiritual) Jew. The promises to Abraham have not fallen to the ground at all. Anyone who says otherwise, e.g. Baptists, dispensationalists, or genetic Jews are liars. God is true, just and shall prevail in his words and judgments.
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