Comments on Romans 3:1-4

Timotheos,

Thanks for breaking this portion of Romans into smaller segments, since the opening portion of Romans 3 is so full. You've given me an opportunity to catch up to you after lagging behind.

Daniel, one of our more active discussion partners, has stated the matter well: "It's interesting how this section in many ways foreshadows the discussion in ch. 9-11. It is important to observe that the questions or objections that come up in ch. 9 are given in an abbreviated form here in ch. 3." This is entirely correct. Romans 3:1-8 is critical to Paul's whole argument in Romans.

Paulos

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First, I offer a few translational notes.

¹ What, therefore, is the advantage of the Jew? Or what is the point of circumcision? ² Much in every respect! First indeed that they were entrusted with the oracles of God. ³ What then? If some were unfaithful, does their unfaithfulness nullify the faithfulness of God? ⁴ Banish the thought! God is true and every man is a liar, just as it is written, “That you might be justified in your words, and you will prevail when you judge” (Psalm 51:4).

For English readers, I offer two translational comments.

First, the verb, "they were entrusted," is the first of four words Paul uses that build off the same stem, pist- (verb: trust, believe; noun: trustworthiness; faithfulness). Thus, we could translate the pertinent sentences this way: First, indeed they were entrusted with the oracles of God. What then? If some were untrustworthy, does their untrustworthiness nullify the trustworthiness of God? What is significant about this? It underscores the fact that Israel had a God-appointed role to carry out within the unfolding drama of God's story of redemption. God entrusted Israel with his special revelation, which Paul calls the oracles of God, Holy Scripture. The some, whom Paul identifies as untrustworthy (vs 3), is actually the larger part of Israel, thus bringing about God's banishment of the House of Israel and the House of Judah into exile. Israel failed to be trustworthy with God's oracles, but, Paul insists, this does not mean that God's purpose failed, for God is trustworthy. Israel's untrustworthiness does not and cannot nullify God's trustworthiness.

Second, verse 4 may be better translated to show the imperative: Let God be found true, but every man be found a liar, just as it is written, “That you might be justified in your words and might prevail when you judge.” Paul uses the imperative instead of the indicative verb form, I think, because he continues his role as God's attorney, in the tradition of the OT prophets, who is prosecuting God's case against humanity, and specifically against Israel at this point. So, Paul uses the imperative ("let . . . be found") as he argues his case, calling for the acquittal of God and the indictment or condemnation of man, particularly Israel. This point is confirmed by Paul's citation of Psalm 51:4, “That you might be justified in your words and might prevail when you judge.” You are right when you say, "Thus, the quote from Psalm 51 grounds Paul’s statement that unfaithfulness does not nullify God’s truth, and the larger context of Psalm 51 points to where Paul is going."

Therefore, I do agree with N. T. Wright that Paul, as God's prosecuting attorney, is indicting or condemning Israel for failing to be the "light of the world," but for Israel to have been the light of the world required Israel's obedience to the Law, not merely possession of the Law, just as Paul has already argued throughout Romans 2. So, Timotheos, I concur with you when you say, "Then the focus is on the transgression, and seeing the larger significance of the transgression as not being light. . . . This seems to be the point of ‘entrusted’." Thus, Israel, like Adam, fulfilled its role in God's plan by failing to be trustworthy with the oracles of God. To express the matter in riddle form: Israel fulfilled God's appointed role by failing to obey God's Law, and thus failing to be the light of the world in order that God might send his Son to be light of the world through the good news of his trustworthiness.

The fullness and weightiness of Paul's argument that contrasts Israel's untrustworthiness and God's trustworthiness can hardly be emphasized too much, here. What Paul says in Romans 3:1-8 is explanatory of his whole argument thus far and from this point forward. The apostle has prosecuted humanity apart from Christ--Gentile and Jew, alike--as unrighteous and as untrustworthy, and thus, condemned before God's judgment bar. By way of sharp contrast, Paul's argument is focused entirely upon God's character as the whole source of humanity's hope of acquittal before God's judgment bar: God is trustworthy (faithful); God is righteous; and God is truthful. The first of these occurs within Romans 3:1-4. The latter two will be seen in Romans 3:5-8.