Romans Conclusion
One of the most difficult things to do as a human being is to escape the cultural world and its paradigms and see things objectively. While it is impossible to be a blank slate, we must strive to be aware of the presuppositions that we bring to the text and be willing to recognize that our presuppositions may be wrong, leading to incorrect interpretation. If we fail to do this, we will miss the correct meaning of the text. Unfortunately, in studying Romans, many have done just that. Paul, far from being seen as a Jew trained at the feet of Rabbi Gamaliel, has been reinvented as one who broke away from the covenant God made with Israel. This is largely because scholars today do not distinguish the biblical religion of Judaism from rabbinic Judaism with all its added, man-made laws. Paul did not oppose the Torah. Rather, he took a firm stance against man-made laws and Jewish separatism.
Additionally, many think biblical Judaism is a works-based religion where Jews are portrayed as attempting to earn their salvation through obedience to God. God did not first set in place a works-based salvation, and then, after Christ, switch to a grace-based salvation. Salvation has always been by grace, through faith, and not by works.
Thankfully, in the modern age, scholars such as Sanders, Wright and Dunn have sought to reveal Paul in his first-century cultural and religious environment and thus expose the fallacy of the above paradigm. This scholarly position seeks to place Paul in his cultural setting as a Torah-observant Jew. Paul does not act against the law, but rather "midrashes" the Torah. He emphasizes deeper levels of meaning that point to Christ, while not overturning the plain or literal understanding of the text. Paul is not to be seen as a person who has abandoned one religious system, Judaism, for another, Christianity, on the road to Damascus. Rather, he is a follower of the Torah (without the added oral laws of Judaism, which built a wall or a fence between Jews and Gentiles).
When we come to Romans with this understanding, we can accurately discern what Paul writes. In Romans, Paul never spoke against God's law, nor gave his readers permission to disobey God's commands. Instead, Paul spoke against trusting in possession of the law. Some thought that since they had been entrusted with the very words of God, that this somehow guaranteed them favor with God, independent of whether or not they obeyed or disobeyed his Word. Paul argues that this is not the case. He then shows that all people, Jew and Gentile alike, have sinned and fall short of God's glory. No one can claim special favor that wins them salvation. All are in need of a Savior.
Next, we see a slight shift in Paul's focus. Previously he showed that being “under the law” (literally "in the law;" possessing the law, trusting in your election) does not give you special favor with God. Now he focuses on those who were seeking favor through their “works of the law,” which, as Dunn argues, denotes an obedience that is merely external, without a heart drawn to God. Paul demonstrates that justification is achieved by faith, not works, and this has always been the case. He points to Abraham to show that justification has never been by works, and uses him as a model and example for us to follow.
At this point, Paul focuses on one aspect of the law in particular, the purpose of the law that reveals sin and increases trespass, which leads to death. Over the course of several chapters, Paul shows that believers, united with Christ, are now free from this aspect of the law, which he labels the law of sin and death. Paul shows that the law of sin and death only reigns in the unregenerate man, and now that we are no longer under this law (hupo nomos), we are free to obey God, as God has intended since the beginning.
Paul then discusses the topic of national Israel, stating that God always has and always will maintain a faithful remnant from Israel. Here Paul takes time to discuss the major problem Israel had with the law, mainly that they pursued a righteousness from the law as if by works instead of by faith. We noted the significance of what Paul said here: that there IS a righteousness from the law when it is pursued by faith. Specifically, Paul shows through a midrash of Deuteronomy 30, that this righteousness from the law pursued by faith ultimately is Christ himself. He is the culmination of the law, and what it is all about. When we obey the commands in God's law, we proclaim the work of Christ and the light of Christ is seen through us. What a powerful teaching Paul gives in these chapters!
Finally, we close with the often misunderstood chapter about eating certain types of food and honoring certain days over others. Concerning food, we show the context to be whether or not it is okay to eat meat that may have been sacrificed to idols. Paul does not argue that foods God has previously called unclean are now clean, but rather that meat which may have been used in idolatrous practices is still meat and is not unclean. However, if eating meat that may have been sacrificed to an idol causes your brother to stumble, then you should refrain. Concerning special days, we note that Paul never refers to either the Sabbath or God's festivals, and since the topic of the chapter is man's opinions (as opposed to God's laws), it is more likely to be discussing something such as setting aside certain days of the week for fasting.
When we understand these “freedom” passages within this context, what emerges is a “Paul” who is consistent and does not contradict himself. Paul maintains in Romans that he values, upholds, establishes, and obeys God's laws (Romans 3:1-2, 31; 6:1-2). How does faith in Jesus uphold the Torah? The answer is found in Romans 10:4. Christ is the goal of the Torah. The Torah and the Prophets outline picture after picture of the redemptive work of the Messiah. In the Messiah, we see a perfect image of Torah faithfulness. In the Messiah, we see what the Torah was pointing us toward. In obeying the Torah, we proclaim who Christ is.
This reminds me of a question asked by a fifth grader at Bible school recently. After focusing on the redemptive work of the Messiah for the study that day, this bright little boy asked, “How did people get saved before Jesus died?” The answer is … exactly the same way they do today, by grace through faith. How did people demonstrate their faith? The same way they do today. “Abraham believed God and it was counted to him as righteousness” (Galatians 3:6). Likewise, Noah believed God’s promise of judgment and redemption. In the former, Abraham tried to bring about the promise through his own works and brought about turmoil and discord (Genesis 16, 21). He had to rely totally upon the promise of God to bring about the Seed through the dead womb of his wife Sarah. In the latter, Noah demonstrated his faith by obeying God’s commandments and built an ark through which he and his family were saved. What is this to teach us?
Our faith is demonstrated by our obedience. Or, put another way, our trust in God is demonstrated by our faithfulness. But where we are incapable, God is powerful. Where we are faithless, God is faithful to his own promise. We have all sinned and all fallen short of the righteous requirements of God. Because of this, we are incapable of redeeming ourselves, and any works we may do are ineffective in bringing about the promise of God. But God, being faithful, has brought about his redemption through the work of the Messiah. Does this mean that we no longer have any obligation to be obedient to God? Of course not! Paul answers this himself:
Additionally, many think biblical Judaism is a works-based religion where Jews are portrayed as attempting to earn their salvation through obedience to God. God did not first set in place a works-based salvation, and then, after Christ, switch to a grace-based salvation. Salvation has always been by grace, through faith, and not by works.
Thankfully, in the modern age, scholars such as Sanders, Wright and Dunn have sought to reveal Paul in his first-century cultural and religious environment and thus expose the fallacy of the above paradigm. This scholarly position seeks to place Paul in his cultural setting as a Torah-observant Jew. Paul does not act against the law, but rather "midrashes" the Torah. He emphasizes deeper levels of meaning that point to Christ, while not overturning the plain or literal understanding of the text. Paul is not to be seen as a person who has abandoned one religious system, Judaism, for another, Christianity, on the road to Damascus. Rather, he is a follower of the Torah (without the added oral laws of Judaism, which built a wall or a fence between Jews and Gentiles).
When we come to Romans with this understanding, we can accurately discern what Paul writes. In Romans, Paul never spoke against God's law, nor gave his readers permission to disobey God's commands. Instead, Paul spoke against trusting in possession of the law. Some thought that since they had been entrusted with the very words of God, that this somehow guaranteed them favor with God, independent of whether or not they obeyed or disobeyed his Word. Paul argues that this is not the case. He then shows that all people, Jew and Gentile alike, have sinned and fall short of God's glory. No one can claim special favor that wins them salvation. All are in need of a Savior.
Next, we see a slight shift in Paul's focus. Previously he showed that being “under the law” (literally "in the law;" possessing the law, trusting in your election) does not give you special favor with God. Now he focuses on those who were seeking favor through their “works of the law,” which, as Dunn argues, denotes an obedience that is merely external, without a heart drawn to God. Paul demonstrates that justification is achieved by faith, not works, and this has always been the case. He points to Abraham to show that justification has never been by works, and uses him as a model and example for us to follow.
At this point, Paul focuses on one aspect of the law in particular, the purpose of the law that reveals sin and increases trespass, which leads to death. Over the course of several chapters, Paul shows that believers, united with Christ, are now free from this aspect of the law, which he labels the law of sin and death. Paul shows that the law of sin and death only reigns in the unregenerate man, and now that we are no longer under this law (hupo nomos), we are free to obey God, as God has intended since the beginning.
Paul then discusses the topic of national Israel, stating that God always has and always will maintain a faithful remnant from Israel. Here Paul takes time to discuss the major problem Israel had with the law, mainly that they pursued a righteousness from the law as if by works instead of by faith. We noted the significance of what Paul said here: that there IS a righteousness from the law when it is pursued by faith. Specifically, Paul shows through a midrash of Deuteronomy 30, that this righteousness from the law pursued by faith ultimately is Christ himself. He is the culmination of the law, and what it is all about. When we obey the commands in God's law, we proclaim the work of Christ and the light of Christ is seen through us. What a powerful teaching Paul gives in these chapters!
Finally, we close with the often misunderstood chapter about eating certain types of food and honoring certain days over others. Concerning food, we show the context to be whether or not it is okay to eat meat that may have been sacrificed to idols. Paul does not argue that foods God has previously called unclean are now clean, but rather that meat which may have been used in idolatrous practices is still meat and is not unclean. However, if eating meat that may have been sacrificed to an idol causes your brother to stumble, then you should refrain. Concerning special days, we note that Paul never refers to either the Sabbath or God's festivals, and since the topic of the chapter is man's opinions (as opposed to God's laws), it is more likely to be discussing something such as setting aside certain days of the week for fasting.
When we understand these “freedom” passages within this context, what emerges is a “Paul” who is consistent and does not contradict himself. Paul maintains in Romans that he values, upholds, establishes, and obeys God's laws (Romans 3:1-2, 31; 6:1-2). How does faith in Jesus uphold the Torah? The answer is found in Romans 10:4. Christ is the goal of the Torah. The Torah and the Prophets outline picture after picture of the redemptive work of the Messiah. In the Messiah, we see a perfect image of Torah faithfulness. In the Messiah, we see what the Torah was pointing us toward. In obeying the Torah, we proclaim who Christ is.
This reminds me of a question asked by a fifth grader at Bible school recently. After focusing on the redemptive work of the Messiah for the study that day, this bright little boy asked, “How did people get saved before Jesus died?” The answer is … exactly the same way they do today, by grace through faith. How did people demonstrate their faith? The same way they do today. “Abraham believed God and it was counted to him as righteousness” (Galatians 3:6). Likewise, Noah believed God’s promise of judgment and redemption. In the former, Abraham tried to bring about the promise through his own works and brought about turmoil and discord (Genesis 16, 21). He had to rely totally upon the promise of God to bring about the Seed through the dead womb of his wife Sarah. In the latter, Noah demonstrated his faith by obeying God’s commandments and built an ark through which he and his family were saved. What is this to teach us?
Our faith is demonstrated by our obedience. Or, put another way, our trust in God is demonstrated by our faithfulness. But where we are incapable, God is powerful. Where we are faithless, God is faithful to his own promise. We have all sinned and all fallen short of the righteous requirements of God. Because of this, we are incapable of redeeming ourselves, and any works we may do are ineffective in bringing about the promise of God. But God, being faithful, has brought about his redemption through the work of the Messiah. Does this mean that we no longer have any obligation to be obedient to God? Of course not! Paul answers this himself:
What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? (Romans 6:1-2)
Remember what sin is:
Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness (1 John 3:4).
To rephrase Romans 6:1-2: “What shall we say then? Are we to continue in transgressing the Torah so that grace may abound? By no means! How can we who died to breaking the Torah continue living that way?”
If we begin to see Paul within his first-century context, we will immediately begin to see that his message is not one of anomos, or Torah-lessness, but rather one of seeing in the work of the Messiah the fullness of what the Torah pointed to. Therefore, the message of salvation through trust in the redemptive work of the Messiah is not at odds or in conflict with obedience to God’s commandments. Rather, our faithfulness to the commandments demonstrates our trust in his sacrifice.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
Cranfield, C.E.B. (1979). A Critical and Exegetical Commentary on the Epistle to the Romans, Vol. 2. London: T&T Clark.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. Chicago, IL: University of Chicago Press.
Dunn, J.D.G. (1988). Word Biblical Commentary: Romans 1-8, Vol 38A. Dallas, TX: Word Books.
Dunn, J.D.G. (1988). Word Biblical Commentary: Romans 9-16, Vol 38B. Dallas, TX: Word Books.
Kreitzer, I.J. (1993). “Adam and Christ,” Dictionary of Paul and his Letters (ed. G.F. Hawthorne and R.P. Martin). Downer's Grove, IL: IVP.
Moo, D. (1996). The New International Commentary on the New Testament: The Epistle to the Romans. Grand Rapids, MI: William B. Eerdmans.
O'Loughlin, T. (2010). The Didache: A Window on the Earliest Christians. Grand Rapids, MI: Baker Academic.
Sanders, E.P. (1983). Paul, the Law, and the Jewish People. Philadelphia, PA: Fortress Press.
Wright, N.T. (2009) Justification: God's Plan and Paul's Vision. Downers Grove, IL: IVP Academic.
If we begin to see Paul within his first-century context, we will immediately begin to see that his message is not one of anomos, or Torah-lessness, but rather one of seeing in the work of the Messiah the fullness of what the Torah pointed to. Therefore, the message of salvation through trust in the redemptive work of the Messiah is not at odds or in conflict with obedience to God’s commandments. Rather, our faithfulness to the commandments demonstrates our trust in his sacrifice.
Bibliography
The Holy Bible: English Standard Version. (2011). Wheaton, IL: Crossway Bibles.
Cranfield, C.E.B. (1979). A Critical and Exegetical Commentary on the Epistle to the Romans, Vol. 2. London: T&T Clark.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. Chicago, IL: University of Chicago Press.
Dunn, J.D.G. (1988). Word Biblical Commentary: Romans 1-8, Vol 38A. Dallas, TX: Word Books.
Dunn, J.D.G. (1988). Word Biblical Commentary: Romans 9-16, Vol 38B. Dallas, TX: Word Books.
Kreitzer, I.J. (1993). “Adam and Christ,” Dictionary of Paul and his Letters (ed. G.F. Hawthorne and R.P. Martin). Downer's Grove, IL: IVP.
Moo, D. (1996). The New International Commentary on the New Testament: The Epistle to the Romans. Grand Rapids, MI: William B. Eerdmans.
O'Loughlin, T. (2010). The Didache: A Window on the Earliest Christians. Grand Rapids, MI: Baker Academic.
Sanders, E.P. (1983). Paul, the Law, and the Jewish People. Philadelphia, PA: Fortress Press.
Wright, N.T. (2009) Justification: God's Plan and Paul's Vision. Downers Grove, IL: IVP Academic.