Grace Presbyterian Church, Montclair, New Jersey

If we assume, as we stated earlier, that Paul’s entire perspective in Romans is from the standpoint of God’s final judgment and victory in creation we can better understand his transition from chapter 2 to 3. Paul’s key point in chapter 2 is that God shows no partiality (Romans 2:11). Jews are not in a better position than Gentiles spiritually simply because they have the law or have been circumcised. At God’s final judgment these things will not count at all. People will be judged by their deeds, whether or not they have done “good.” The concept of doing good cannot be separated from his statement that “God’s kindness is meant to lead you to repentance” (Romans 2:4). These themes will be much further developed in chapter 3 where Paul will talk about the true nature of the law and the fact that God’s kindness (or grace as he will say later) is part of God’s righteousness.

1. The Advantage of the Jew – Romans 3:1-8
   1. Paul asks the rhetorical question, “Then what advantage has the Jew?” (Romans 3:1). Somewhat surprisingly, following his discussion in chapter 2, he says “Much, in every way” (Romans 3:2). The first point he wants to emphasize is that they received “the oracles of God.” This would be the Scriptures of the Old Testament. Granted, as he said earlier, having the Law is not sufficient in itself. The law must be kept if one relies on it (Romans 2:17-24). Nonetheless there is certainly a tremendous benefit in having the Scriptures including the law.
   2. Paul then introduces a major theme of his eschatological and apocalyptic understanding. This has to do with God’s final victory and indeed the important theme of the finality of the faithfulness of God (I Corinthians 1:9, 10:13; II Corinthians 1:18; I Thessalonians 5:24; II Thessalonians 3:3; II Timothy 2:13). Paul’s view which is found again and again in his epistles can be summarized as follows:
      1. “What if some were unfaithful? (Romans 3:3).” This has clearly been the case as Paul just noted (Romans 2:17-24). Paul reminds his readers in Corinth (probably predominantly Gentiles) that most of the Israelites in the Exodus disobeyed God and were not permitted to enter the promised land. This included Moses himself (I Corinthians 10:1-5; Numbers 20:12).
      2. Paul then adds the counter question, “Will their faithlessness nullify the faithfulness of God?” Paul immediately adds, “By no means.” God will be proved true no matter how faithless we are (Romans 3:4; Psalm 51:4).
      3. Paul now anticipates what will be some of the inevitable debate which will arise from his full discussion of the righteousness of God and salvation. Paul engages in an imagined debate with someone who wants to follow Paul’s claims out to their logical conclusion.
      4. Paul’s debater goes a step beyond the claim that God’s faithfulness continues in the face of human faithlessness. The implication (which we will see is true) is that God’s justice (or righteousness) is revealed and confirmed in our injustice. Paul will later say, “but where sin increased, grace abounded all the more” (Romans 5:20). The logic of this then could be “Let us do evil so that good may come” (Romans 3:8) or, as Paul will add later, “Should we continue in sin in order that grace may abound?” (Romans 6:1). If our sin results in God’s greater grace and mercy, then why does God condemn us for it (Romans 3:5)?
      5. All this may be logical but it is not true. In Paul’s benediction at the end of First Thessalonians he says, “May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ” (I Thessalonians 5:23). He then adds, “The one who calls you is faithful and he will do this” (I Thessalonians 5:24). Using the same logic Paul is criticizing in Romans 3, one could say, “If God who is faithful will “do this,” then I don’t have to worry about being responsible for my spirit, soul and body being kept blameless. Indeed my faithlessness cannot possibly nullify God’s faithfulness (Romans 3:3). It is true that
         1. God will do this
         2. Nothing can stop God or frustrate his will because
         3. God is always faithful.
      6. Paul doesn’t even bother to refute this view. He simply states, “Their condemnation is deserved!” (Romans 3:8). Paul’s dismissive attitude arises from the fact that God’s faithfulness and justice (righteousness) can never be used as an excuse for sin. Nonetheless Paul’s basic affirmation will stand. God will be proved true even if everyone is a liar (Romans 3:4). Paul will never back down on his affirmation that God’s faithfulness is in no way negated by our faithlessness (II Timothy 2:13). Failure to recognize Paul’s primary affirmation here has led to confusion and even faulty belief in the church. Paul could not be more removed from Socrates’ conviction that we can be virtuous (or righteous) if we really make the effort.
   3. All this is necessary for what will follow. Having established that God shows no partiality and that he is always faithful Paul is now prepared to present the full reality of sin and the power of the gospel. This foundation is absolutely essential since Paul’s fundamental claim will be that God’s salvation neither depends nor is contingent upon human effort, much less human righteousness.
   4. Paul therefore has made a major turn in his argument. He is no longer speaking about Jew and Gentile and how they obey or don’t obey the law “written on their hearts” (Romans 2:15). He will now focus on God’s actions, the revelation of the righteousness of God.
2. Questions for us –
   1. What are the advantages Paul has in mind when speaking about the Jews (Romans 3:1-2)? Which of those advantages apply to us as Christians? How do we make use of them?
   2. Why is the theme of the faithfulness of God so important to Paul? How does this truth affect the way we live?
   3. How do we answer the person who says God will always forgive me no matter what I do because God is always faithful in spite of my unfaithfulness?

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