Rom 3:3, 2Ti 2:13 | Barnes | STEP | Verse 3. For what if some did not believe ? This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not fallow that the faithfulness of God in his promises will fail?" The points of the objection are these: (1.) The apostle had maintained that the nation was sinful, (chapter 2;) that is, that they had not obeyed or believed God. (2.) This the objector for the time admits, or supposes, in relation to some of them. But (3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved--and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (chapter 2) would seem to imply that, in certain respects, they were on a level with the Gentile nations; that ff they sinned, they would be treated just like the heathen; and hence they asked of what value was the promise of God ? Had it not become vain and nugatory? Make the faith . The word faith here evidently means the faithfulness or fidelity of God to his promises . Comp. . Without effect . Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform. (n) "some did not believe"

Romans 3:3

Verse 3. For what if some did not believe? This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not fallow that the faithfulness of God in his promises will fail?" The points of the objection are these:

(1.) The apostle had maintained that the nation was sinful, (chapter 2;) that is, that they had not obeyed or believed God.

(2.) This the objector for the time admits, or supposes, in relation to some of them. But

(3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved--and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (chapter 2) would seem to imply that, in certain respects, they were on a level with the Gentile nations; that ff they sinned, they would be treated just like the heathen; and hence they asked of what value was the promise of God ? Had it not become vain and nugatory?

Make the faith. The word faith here evidently means the faithfulness or fidelity of God to his promises. Comp. Mt 23:23, 2Ti 3:10, Hos 2:20.

Without effect. Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.

(n) "some did not believe" Rom 10:16, Heb 4:2

2 Timothy 2:13

Verse 13. If we believe not, yet he abideth faithful. This cannot mean that, if we live in sin, he will certainly save us, as if he had made any promise to the elect, or formed any purpose that he would save them, whatever might be their conduct; for

(1.) he had just said, that if we deny him he will deny us; and

(2.) there is no such promise in the Bible, and no such purpose has been formed. The promise is, that he that is a believer shall be saved, and there is no purpose to save any but such as lead holy lives. The meaning must be, that if we are unbelieving and unfaithful, Christ will remain true to his word, and we cannot hope to be saved. The object of the apostle evidently is, to excite Timothy to fidelity in the performance of duty, and to encourage him to bear trials, by the assurance that we cannot hope to escape if we are not faithful to the cause of the Saviour. This interpretation accords with the design which he had in view.

He cannot deny himself. Implying that it would be a denial of his very nature to save those who are unfaithful. He is holy; and how can he save one who is unholy? His very nature is purity; and how can he save one who has no purity? Let no one, then, suppose that, because he is elected, he is safe, if he lives in sin. The electing purpose of God, indeed, makes salvation sure; but it is only for those who lead righteous lives. Nothing would be more dishonourable for God than to resolve to save a man that lived habitually in sin; and if that were the doctrine of election, it would deserve all the opprobrium that has ever been heaped upon it.

(h) "If we believe not" Rom 3:3 (i) "he cannot" Nu 23:19