God s Rescue of His Creation. Lectures on the Epistle of Romans

Transcription

1 God s Rescue of His Creation Lectures on the Epistle of Romans By, Rev. Eric Alan Greene Edited by Mrs. Sandra Freeman 2009

2 1 Viewpoints of Romans and Paul An Introduction to Romans Saul of Tarsus woke up one morning and quickly saddled his donkey. That day he was determined to serve the living God of his forefathers advancing His truth and carrying out the orders from the High Priest. There had been many Jewish heretics who needed to be punished for disregarding the laws of Moses. This particular sect of Jews claimed to worship a young leader who had recently been crucified to death for His crimes. Worshipping such a leader was blasphemous and Saul of Tarsus was determined to purge this wicked leaven out of the entire lump of holy Israel. On that road to Damascus the resurrected and immortal Lord Jesus confronted Saul of Tarsus. From that moment on everything changed for Saul, especially his view of the world. And when Saul became known as the Apostle Paul he would write the book of Romans from his viewpoint. How he understood the world, the history of Israel, the significance of Christ, and the new constitution of God s covenant people his viewpoint on all of this would play a fundamental role in his epistle to the Roman church. Commentators agree that Paul wrote from his viewpoint, but they disagree on the assumptions, problems, and solutions within Paul s perspective. These disagreements lead to different understandings of the book of Romans. As a way of summary and illustration I want to explain two different approaches, viewpoints, or assumptions that commentators consider to have been in Paul s mind when he wrote Romans. One s understanding of Paul s viewpoint affects one s understanding of Paul writings. This first understanding of Romans is a more traditional and historic approach to Paul, while the second is more recent and widely accepted among scholarship. I. Personal Problems and Systematic Solutions Over the centuries of many Romans commentators, the Apostle Paul has been read and explained in regard to many individualistic and personal problems that the gospel answered for him. It is often taken for granted that Paul was a self-righteous, unloving Jew who persecuted the church of the Lord Jesus before his own conversion. And with this zeal for Judaism, he was seeking to earn his own salvation by justifying himself with his own deeds of righteousness. By way of reckoning with the issue of self-righteousness and legalism, Romans is often explained within the limitations of this basic assumption of Paul s personal problem. With this self-righteous viewpoint of Paul and Judaism, Romans is merely a correction of that personal fault of self-righteousness teaching Christians that they can not earn their way to heaven. Having this answer in mind Romans is often explained as a of book of proper systematics. A system of theology is based upon a logical structure and the reasoning of cause and effect. If theological truths are to be systematic they need to fit together in the right order and fit into a proper structure. For this reason many scholars throughout history have focused on the systematics of theology and the proper order of salvation. The need for systematic theology is often the driving force in interpreting Romans. The following is how Romans is often understood to give answers to questions of systematic theology. Romans 1:18 3:20 teaches about the total depravity of mankind. The moral law revealed in creation condemns all humanity. In Romans 2 Paul merely argues a

3 hypothetical point about doing the law only to show his readers that no one can do the moral law of God. Trying to do and keep the commandments is useless in regard to justifying one s own self before the sight of God. Romans 3:21-4:25 introduces the solution. Jesus Christ lived a perfect human life according the moral law of God and has established the human righteousness that is from God. In His death Christ satisfied the wrath of God, and we receive His righteousness by faith. Abraham is the prime example of how one is justified by faith, and of how the righteousness of Jesus is imputed to the believer. The systematic point being taught in this section is that we are justified by grace alone, through faith alone, and in Christ alone. Romans 5 is about federal headship. Adam represents all his people who are living under sin and death, which he unleashed upon the world. Christ represents all His elect people whom He will save out of the human race. Therefore the systematic teaching of chapter 5 is Limited Atonement, or the particular redemption that He accomplished for all those He represented. Romans 6 is about the next point in the order of salvation after justification. Once God s elect are justified they are to grow in sanctification, all the while combating the inward law of sin in Romans 7. Romans 8 continues the theme of personal sanctification leading all the way to glorification and resurrection. At this point the systematics concerning the order of salvation is complete and satisfied. Chapters 1-8 have corrected Paul s pre-christian viewpoint that one could work their way to heaven and earn justification. Yet, as one last way to emphasize how much we are saved by grace alone, Paul will move on to the deeper doctrines of election and the future of the Jewish nation of Israel. Romans 9 introduces the subject of election and reprobation. God chooses who will be saved and who will be condemned. Thus if you are saved it is all by the grace of God. Therefore, the first cause in the order of salvation is God s election of the individual from eternity past, following by faith, justification, sanctification, and glorification all of which Paul has mentioned beforehand. Clearly Paul has left the most difficult discussion for last, including the question of the Jews. Romans completes Paul s doctrinal section about the future of the Jews. As this is commonly understood, sometime before the return of Jesus the Jewish people will experience a massive revival. As a whole the nation of Jews will be converted and thus all Israel will be saved. The doctrinal section is now complete and the systematics are in order. Everything from Total Depravity to Total Salvation of Israel has been dealt with, and the system of Christian theology has been robustly defined and defended by the Apostle Paul. And finally, as a way of demonstrating the salvation that Christians have, Paul instructs them in the ethical section in Romans Proper Christian beliefs lead to proper Christian life, concluding Paul s epistle to the Roman church. Such has been a common way of categorizing the book of Romans systematically and assisting the church to formulate a proper system of doctrine concerning the order of salvation; i.e. election, regeneration, faith, justification, sanctification, and glorification. The next approach to Romans is a more recent development in scholarship over the past century and more widely accepted in academic circles. 2

4 3 II. Cosmic Problems and New Creation Solutions Instead of only approaching Romans with questions of Paul s personal problems of self-righteousness, it is preferred to first approach Romans with bigger questions about the world and the new creation of the church of the Lord Jesus. From this vantage point we see Paul explaining that creation has changed as a result of the death and resurrection of Jesus Christ. And with that historic event the people of God have changed as well. Paul s entire worldview was fundamentally altered when Christ confronted him on the road to Damascus. Whatever faults Paul had in his understanding of the order of salvation, it was only part of the larger question of how God s creation, Judaism, and Gentiles are to exist and live under the lordship of Christ, who is now the vindicated, immortal, and resurrected God-man. Another issue, and more of a problem, was that the nation of Israel condemned the man whom God vindicated. This could only mean that the Jewish nation was on the wrong side of the divine verdict, in addition to being left behind in history at the dawning of this new age. Also the Jewish culture, and Judaism which led to the crucifixion, was in opposition to the new work of God in Christ. For Saul of Tarsus, the gospel meant that God had left Judaism behind in an old historical era, and with the resurrection condemned their act of crucifying Jesus of Nazareth. So when the Apostle Paul wrote Romans the overarching issue was that Christ had accomplished the one event reserved for the end of the ages, yet this present evil age was still continuing. Christ accomplished resurrected immortality after being crucified, yet graves were still being dug and filled with humanity. While things may look the same with sin and death ravaging God s creation, the world needed to know that resurrection of Christ claimed otherwise. Therefore Romans explains the newness of God s world as a result of Jesus death and resurrection, which at the same time revealed the ultimate plan that God had all along through Moses Law. Paul explained the church s historical location of being in the New Covenant era, and their justified position of being in Christ. The advantage of seeing Romans addressing these major issues first is that we learn more from the epistle. Not only can we address the concerns of a proper order of salvation and how God applies it to individuals, but this issue is answered in the context of salvation history and of how the world has changed with the coming of Christ. By addressing the history-of-salvation question first, we see that Romans can be read with a broader and even more historical lens. Romans 1:18 3:20 certainly teaches about human depravity, yet it is emphasizing the sinfulness of man before the time of Christ, and those outside the person and work of Christ. The Law mentioned in these chapters is not simply the moral law revealed at creation which only became a part of the Jewish Mosaic Covenant. The Law in these chapters is the entirety of that Jewish Covenant before the time of Christ. Therefore, Paul is not being hypothetical when he says that some lived rightly according to that Old Covenant. Nevertheless, in spite of all the godly people who lived during that era, that Old Covenant, or Law, did not do away with sin or death. Romans 3:21-4:25 introduces God s righteousness, which is His new work through the Lord Jesus Christ. Jesus certainly lived a perfect and sinless life, yet Paul is emphasizing that Jesus death revealed God s personal righteousness by fulfilling His promises and accomplishing redemption to justify His people. God intervened in history

5 through the work of Christ to fulfill the promises He made to Abraham. Now believing Jews and Gentiles are all one in Christ, who are now the true seed of Abraham through faith. Abraham is not simply an example of one who was justified by faith, but the one through whom God promised that His Seed would accomplish justification for the nations. Romans 5 is certainly about federal or covenantal headship, but it is about a headship of dominion that replaced a conquered enemy. Adam s disobedience unleashed the reign of Sin and Death. Before the coming of Christ, their condemnation reigned over God s creation. Now through Jesus righteousness of sacrificial death and resurrection, Sin and Death no longer reign. Grace reigns over God s creation. God s new covenant people are now justified because they have a new representative. Creation now has a new Sovereign ruling over it, instead of Sin and Death and in spite of all the sin and death we observe in this life or will experience. Romans 6 is certainly about sanctification and growing in holiness, yet it is grounded upon our new and historic identity. The church is now identified with a new and more recent exodus event. God s covenant people are no longer baptized into Moses, they are baptized into the death and resurrection of Christ. Baptism marks us out as the people who belong to Christ and obligates us to die unto sin and live unto righteousness. Romans 7 is certainly about a struggle with sin, but it is primarily of how the Old Covenant people struggled and lost that battle with sin and death. Therefore, with the coming of Christ in Romans 8, there is a certain victory we have over sin s presence by the power of the Holy Spirit. Anytime we let sin rule over our mortal flesh we live like the Old Covenant people who became a body of death before the coming of Christ. Most of Old Covenant history applies to us even today, yet most of it applies by way of contrast because of who we are in the person of Christ. Though we will always struggle in this life, Paul points us forward to the end of history in Romans 8, encouraging us to look forward to the glory awaiting us. Romans 9 introduces the subject of election and reprobation, yet it is not merely an assertion of what comes first in the order of salvation. It is a very pastoral and appropriate subject considering Israel s recent rejection of Jesus Christ. In a time when Old Covenant people were being cut off and new people were being engrafted, we see that it was pastorally necessary for Paul to write about God s freedom of choice when it comes to electing people into His covenant community. This section is concluded in chapter 11 with a hopeful future as God will continue to engraft the nations into His Israel according to his mercy. And likewise, Romans is not simply a philosophy of ethics or a mere list of abstract virtues agreeable to various moral philosophers. It is the agape way of life in the new covenant. It is the visible description of how God s people are to now live out their faith. This present series of lectures on Romans will approach this epistle primarily through the lens of salvation history. This work is an attempt to summarize and structure the major points of this epistle to clarify his meaning and explain its relevance to the church. Since Paul repeats a lot of points made in his introduction, and this is not an exhaustive commentary, we will begin the lectures in 1:18 where the substance of the letter starts. 4

6 5 The Wrath of God Romans 1:18-32 Romans 1:18 begins a section that will end in 3:20 saying, for through the Law comes the knowledge of sin. In various ways Paul will point out the sinfulness of humanity throughout this entire section. Even though many godly people lived before the coming of Christ, they were all under the reign of sin since the fall of man. Paul starts off explaining God s reaction to the fall of man. I. God s Wrath Explained Synonyms for wrath are great anger, fury, and vengeance. Thus when we speak about God s rage, fury, anger, vengeance, or wrath, it is no light description. It is humanity s greatest problem and greatest fear. But first let us explain God s wrath in more detail. A. Wrath: Not From Eternity-Past God s wrath against sin and evil has not been manifested from eternity past. Yes, hell will be everlasting for those who go there, and therein God s wrath will forever burn. But there was a time in the past when hell did not exist because there was nothing with which God to be angry. This is important to acknowledge because God s wrath is a judicial response to whatever offends Him. When sin invaded God s creation it was then that God s wrath was revealed against it. B. Wrath: The Necessary and Right Response When evil and sin first emerged through the fall of Satan and man, God s wrath was the necessary response. Wrath is His personal reaction to sin because every sin is personally offensive to God. The essence of sin or evil is that it is ungodly, or anti-god. Whether done passively or actively, it is always an attack, a treason, a rebellion, and a hatred against God Himself. Evil is utterly foreign to God s being and His creation, therefore He necessarily responds against it with a righteous fury. The justice of God s wrath is demonstrated in that He is not wrathful against an ignorant humanity. Notice how often in this passage Paul stresses that people know the truth. In four verses (19,21,28,32) Paul points out that people have a knowledge of God, His attributes, truth, and judgments. This truth of God is simply suppressed under their own unrighteousness. Therefore, God s wrath is just and righteous since it is inflamed against a fallen and knowledge-possessing humanity. C. Wrath: The Universal Problem Since Paul emphasizes that these people know the truth of God, it has led some to believe that Paul is writing about Jews and not Gentiles. Some consider that since the Jews knew God s truth through the Scripture, then they are the specific ones guilty of suppressing the truth. But we can not accept this explanation because Paul is not talking about God s truth revealed through Scripture. He is speaking about God s truth revealed through creation. Paul claims that everyone born into the world knows the truth of God, His judgments, and His attributes. In other words, the sobering reality is that all humanity knows more than they realize. There is not one person who is entirely ignorant of the truth of God.

7 Like a diamond buried under a mountain of granite rock, so is the truth of God suppressed under man s wickedness. That mountain of sin consists of our sin inherited by Adam, our habitual daily sins, and the twisted logic which used to justify evil desires and religious superstition. Along with more age and deceit that hardened mountain of sin grows larger and larger, yet nevertheless God s truth lies suppressed and buried under it. Too often we have heard it said that various uneducated and pagan people living out in the jungle are simply ignorant of God. This is emphatically false according the Paul. The knowledge they have of God is simply suppressed by their own inherited sin, daily sins, superstitions of the world, demonic forces, and a countless number of influences by which they are willfully enslaved to a fallen world. The grain of God s truth no matter how small it may be which they have buried under their Mount Everest of Sin means that they are liable and deserving of God s wrath for eternity. In other words, the suppressed truth with which all men are born, automatically renders all men damnable and without excuse. To make matters worse, when fallen man uses the evidence of God in creation to uncover this buried truth, he will only add selfrighteousness upon his mountain of sin. This leads us to the escalating consequences of humanity suppressing God s truth. II. God s Wrath Implemented God s wrath is revealed. This is the same word used in verse 17 about God s righteousness being revealed in the gospel, and the same root word for the book of Revelation. The implication with this word is that God has to make His wrath known to a person. Just as God has to open one s eyes to see His righteous work in the gospel, so also God has to open one s eyes to see His wrath that comes from heaven. Notice it is in the present tense that God s wrath is revealed. His anger against is being revealed right now! It is not simply waiting for the final judgment. Therefore, to those of us who have our eyes opened, Paul points out various degrees to which God now makes His wrath known. A. Passive - God s wrath is revealed in what He allows people to do He allows people to become futile in their thoughts and to have their foolish hearts darkened. (v.21) He allows them to become fools. (v.22) Foolishness is itself an expression of God s wrath. When we see foolish in a person we are seeing the wrath of God incrementally carried out upon that person. Yet this is only the beginning. B. Active God s wrath is revealed in what He does to people Not only does God allow people to run head long into folly, He also gives them over to uncleanness, vile passions, and a debase mind. Three different times (v.24,26,28b) Paul says that God gave them up to their own ways. Paul is teaching about God s passive and active reprobation upon sinners. God lifts the restraints from them. Then He gives them over to themselves and condemns them in the life to come. Just as God s regenerating and renewing grace begins small and continues throughout our life until eternal glory; even so God s wrath begins small, becomes more evident upon the wicked, and then reaches the full climax on the Day of Judgment. Paul continues to explain that idolatry and homosexuality are visible manifestations of God s wrath, especially since they are lifestyles contrary to human nature and against God s created order. Man was created for the purpose of glorifying 6

8 God, yet idolatry ruins that good ending. Man and woman were made for each other, yet immorality ruins that good ending, reaching a depraved apex in homosexuality. This is vitally important to acknowledge in our time, because a homosexual lifestyle does not reflect who a person is, it reflects a sinful choice that a person has made. It is critical to point out that self-deception is always fundamental to a sinful lifestyle. A person living in any sin, initially and ultimately, will be self-deceived. A person living in homosexuality deceives himself into thinking that his vile passions are simply an expression of who he is. He justifies his desires and lifestyle by regarding his sin as a natural disposition; claiming it was not a matter of choice. Yet sadly, such a person is filled (v.29) with a debase mind. And as with all wickedness, self-deception is that favorite shovel used to dig down deep and bury the truth of God even further within the heart of man. C. God s wrath inflicts punishment God s wrath is not simply revealed by allowing people to go away, and giving them over to that way, but also by inflicting the eternal death penalty upon them. Those who practice and approve of wickedness will be punished by God s personal fury and wrath. (v.32) Paul says that the righteous judgment of God against all humanity s wickedness is death. This is why we die physically, and for those apart from Christ, they will die eternally. Interestingly, this word for righteous judgment of death is the same word used in 8:4 when Paul speaks of the righteous judgment of the Law. But the difference is that, in Christ, the Law pronounces its righteous judgment or verdict of life upon us. This point jumps too far ahead of ourselves, but it is all to say that God s gospel saves us from God s wrath. God ultimately saves us from Himself, by Himself, and for Himself. God s wrath is the greatest threat and problem for man. We see glimpses of His wrath all around us, even at the feasting of the wicked. Yet in Christ His wrath is satisfied, or propitiated. Our godliness reveals the peace we have with God, while the wickedness of the world reveals the partial wrath they are now suffering. 7

9 8 Salvation of God-fearers In Spite of Israel Romans 2 Romans chapter two is part of one large introductory section that emphasizes the sinfulness of Israel and the nations. The underlined sections of the following outline show where chapter two is structured in this first section of Romans. The Sinfulness of God s People & The Nations 1:18 3:20 a Sinful World Deserving of Death 1:18-32 b God s Judgment: Justifying & Condemning 2:1-16 c Israel Failed to Bring Salvation to the Nations 2:17-23 d Failure of Israel & Blasphemy of Nations 2:24 c Gentiles Saved Though Israel Failed 2:25-29 b God s Vindication: Faithful & Just 3:1-8 a Sinful World Guilty Before God 3:9-20 This chapter begins with the justifying and condemning judgment of God. Corresponding to this first b section is chapter 3:1-8 (b ) concerning the vindication of God and His judgment. The first c section in the outline begins to grasp the central essence of chapter two. Israel rightly boasted in God and in His Law through which God identified them as His covenant people. Being His special people they were chosen to be a priestly people on behalf of the nations. They were chosen to be salt and light unto the nations and to win the nations over to saving faith in the true and living God. Though the nations of the world were not a part of the covenant community of Israel, they would be saved if they trusted in the covenant God of Israel. Even the Apostles affirmed this same point concerning the era before Christ. (see Acts 10:34-35, Is.45:22) Tragically Israel failed in their high and holy calling. They failed to bring healing to the nations, and failed to lead them to faith in the true and living God. Instead, Israel poisoned the nations all the more. Israel s sinfulness and rebellion caused the nations to blaspheme the truth of God. Nevertheless, even though they polluted the world with idolatry and sin, God still reached out and saved some God-fearing Gentiles who were outside the boundaries of the Law-covenant of Israel. Therefore, a significant problem abounded before the coming of Christ, and a stinging indictment pervaded over Israel. The problem was that God s good intention through Israel was only making matters worse for the nations and creation. In addition to the indictment upon Israel, their God-given Law did not give them any favoritism in the sight of God. In fact, God s Law only made God s judgment worse for Israel; for they were responsible for the light they had from God s word. To aggravate Israel s problem even the more, Paul says that the saved Gentiles would even join God in judging Israel! (2:27) In contrast to many Jews, the God-fearing Gentiles had the Holy Spirit. Thus, they were considered doers of the Law and true Jews.

10 Relying on various commentators 1, this summarizes my understanding of what Paul is saying in chapter two. The rest of this study is a brief defense and explanation of this interpretation. I. Paul s Serious and Literal Statements A. The Hypothetical Barrier Standing in the way of a literal interpretation of this chapter is the assumption that many of Paul s emphatic statements are merely hypothetical. Many assume that Paul is trying to prove the exact opposite of what he writes. The following passages are often explained away as if Paul was simply leading his readers to an obvious conclusion which is that they can not do, keep, or fulfill the Law. Paul says that God s final judgment will render eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality (v.7). There will be glory, honor, and peace to everyone who works what is good (v.10). Paul says the doers of the law will be justified in the day when God will judge the secrets of men (v.13,16). Paul says that an uncircumcised man who keeps and fulfills the Law will judge the Jew who breaks the Law (v.25-27). Many commentators assume that Paul is simply pointing out what it would take if a person had to be good enough to go to heaven. Since this is impossible, these passages are interpreted as principle statements of a hypothetical argument. And since no one can be good enough, then Paul does not really mean that people do, keep, or fulfill the Law of God. B. The Hypothetical Problems 1. Paul s Worthless Argument vs. Weighty Argument Paul s whole argument is leading up to the question in 3:1, What advantage then has the Jew? His argument is that some Gentiles actually have done the Law, fulfilled it, and kept the righteous requirements of it. These Gentiles will judge the law-breaking Jew! So then what advantage does the Jew have? Is circumcision of any profit to the Jew if Gentiles are regarded as the truly circumcised, and have praise from God? Paul anticipates these questions in 3:1 because he has been very serious about these Gentiles in chapter 2. If Paul really means that Jews and Gentiles can never really fulfill the Law of God in any sense, then there would be no Gentile-superiority to which a Jew would respond, in shock, saying: Then what advantage do I have! If Paul was arguing that a Jew and Gentile were simply on the same level in these passages, then a Jew could easily rise up in self-defense saying, See, that Gentile will never judge me! And even less does the Gentile have the Spirit, nor praise from God! Thus we can see that unless Paul really meant what he wrote about Gentiles in chapter two, then his argument is impotent and unable to provoke the shocking Jewish question in 3:1. The literal interpretation of chapter two carries more weight for Paul s argument because it puts the Jew in the dock so that they suffer the Gentiles finger-pointing accusation which prosecutes God s Law against the Jew. 1 N.T. Wright says Paul is talking about present day Christians in Romans 2. This is plausible, but I think James Jordan s explanation of God-fearing Gentiles explains the passage better. See Jordan s The Sociology of the Church, p

11 10 2. Accomplishment vs. Evidence Later in 3:20 Paul says by the deeds of the Law no flesh will be justified. Many use this verse to support their hypothetical reading of chapter two. In this verse it seems that Paul is simply saying that we can not justify ourselves with good deeds. This is certainly true, and obvious, but not Paul s specific point. In 3:20 Paul is denying how God accomplishes justification. God does not justify anyone through the deeds of the Law-covenant of Moses. For this reason Paul will quickly say in the next verse that God has worked apart from the Law (v.21). The point is that God has accomplished justification through the work of Christ, not through the works of the Law-covenant. By way of application, Paul denies even more on the human side of the equation. Since God does not use the Law-covenant, then certainly no man can justify himself by using that Law. Whether it is the instrument used by God or man, to justify a man, it will not work. Either way, it will only expose man s sin. And since this is Paul s point specifically about the Law-covenant through Moses, then even more does his point apply to any moral law, pagan law, or governmental law under creation. No such law will ever be the means by which a person is justified. Well, if this is the case, then how can Paul literally mean that the doers of the Law will be justified (2:13). The difference is that, in chapter two, Paul is affirming the evidence of one s salvation, and the evidence of who will be justified on the Day of Judgment. A person s fulfilling and doing God s Law is about living out the faith which one has. The righteous requirements of God s Law were not given to the nation of Israel so that they could live up to some ethical standard apart from saving faith. The true doers of that Law always had saving faith in the God of that Law. Doing good works, rightly, was always an evidence of saving faith; and indicated that such a person would be justified in the final judgment. Even more so, their good works evidenced that they would receive the benefits which Moses Law anticipated Christ to accomplish for them. (more on this below) 3. The Domino Effect If Paul is hypothetical about fulfilling the Law here in chapter two, then shouldn t we say that he is hypothetical about fulfilling the Law throughout the book of Romans? If this first domino falls in chapter two, then we should also say that Paul is hypothetical when he later says Christians establish, submit to, and fulfill the Law of God (3:31, 8:7, 13:8-10). Clearly, Paul is not hypothetical in those verses, and therefore neither should we assume that he is being hypothetical in chapter two, speaking of God-fearing Gentiles during the Old Testament era. The preceding three points have shown that the hypothetical explanation is seriously flawed considering the intention of Paul s argument, the Biblical teaching on doing God s will, and the consistency desired when interpreting Romans. Now moving on, we need to establish a good foundation of assumptions and reasons for interpreting Romans 2 literally and accurately.

12 11 II. Eight Assumptions and Reasons For a Non-hypothetical Interpretation 1. The Law-Covenant; Not the Law of Nature The Law they are doers of is not the natural law revealed through creation which all humanity instinctive has impressed upon their hearts. Paul is writing about the Law-covenant through Moses. Most translations put comma in the wrong place in verse 14. It should say, for when Gentiles, who do not have the Law by nature, do the things in the Law Paul is saying these Gentiles did the Law, even though they were outside the boundaries of that Law-covenant. That Law was not part of their natural heritage, family history, or ethnic race. (compare with Gal.2:15). Though being outside the Law s boundaries, they were doers of it. 2. Doing, Keeping, & Fulfilling the Law-Covenant was Not About Sinless Perfection 2 When Paul affirms them as doers of the Law, he clearly does not mean they were sinless or perfect individuals. If so, then of course, Paul would certainly be hypothetical. But rightly doing, keeping, and fulfilling the Law in this context was always a by faith way of life under its tutelage, which anticipated the Faith/Jesus to come. (Gal.3:11,24; compare with Heb.11:39,40) Anyone saved in the Old Testament lived by faith and trusted in the promises of God that would come true in Jesus. In this way the Law was fulfilled and kept by God s people; and it was not an act of self-righteousness, nor of selfsalvation. And their good works were simply a fruitful evidence of one s personal salvation. 3. The Goal of the Law-Covenant: Jesus Christ When passengers jump on board a train they simply get in the railcar and ride to their destination. In the same way the Law-covenant was like a train carrying all of its passengers to Jesus Christ. Jews and Gentiles jumped on board the Law Train, so to speak, and anticipated the promises that would come true in Christ. In this sense the Law-covenant always anticipated the work of Jesus Christ. Therefore, Christ has always been the goal of this Law. (This is the point in 10:4-6) In other words, this Law always bore witness of Christ to come (3:21). This is critical to understand because any rightful way of doing this Law, which anticipated Jesus work, was simply an implicit way of trusting in the work Jesus would accomplish. 4. Paul s Chronological Argument In Romans 3:21 Paul says But now the righteousness of God is manifested This means before this verse Paul has been writing about the history before the time of Christ. Romans 1:18 3:20 is the tragic story of what happened from creation to Christ, and the failure of God s covenant people to bless the nations. Therefore, this entire section concerns the pre-christ era in which sin and condemnation reigned over God s creation (Rm.5:12-21). Therefore I disagree with commentators who say that Paul is talking about New Covenant Christians in Romans 2. It all applies to Christians today, 2 John Piper explains how Christians fulfill God s law imperfectly in his The Future of Justification, p Many of his explanations about Christians fulfilling the law in an imperfect way should be applied to the God-fearing Gentiles of Romans 2. It would make his (and others ) interpretation of Romans more consistent throughout the book in regard to the fulfillment of God s law, whether in chapter 2 or chapter 13. For Piper s hypothetical understanding of chapter two, see p

13 but Paul is specifically writing about the Spirit s work in Old Covenant Gentile Godfearers. They were also anticipating the long awaited But now era, of when God would reveal His righteousness through the Messiah. 5. Believers in Old & New Covenant: Differences and Similarities I think Paul is certainly speaking of Old Covenant God-fearers in chapter two, because in the New Covenant era no believer is outside the New Covenant boundary. The new Law of faith (3:27) or Law of the Spirit of life (8:2) now includes all of God s covenant people. Concerning similarities, just as we have the work of God s Spirit in our hearts, even so the Gentile God-fearers had a heart circumcision in the Spirit which showed the work of the Law written in their hearts (v.29,15). Also, as our hearts today either condemn us or do not condemn us, even so the God-fearing Gentiles had thoughts accusing or excusing themselves. (compare v.15 to I John 3:20-21) Another similarity is the work of the Holy Spirit. Jesus spoke of the Spirit s work in the Old Testament (John 3:8-12). Nicodemus should have known these earthly things because it was clearly taught in the Old Testament. If he did not understand the work of God the Spirit, he would not understand the work of God the Son, i.e. heavenly things. Thus the Holy Spirit worked in the people of God during the Old Testament, yet now He works in us to a greater degree. 6. The Good News of Jesus Being the Judge This future justification is a vindication of all those who have evidenced fruits of faith in this life. On that day believers will be publicly acknowledged and acquitted by God. Since Paul says this future judgment is according to my gospel (v.16) then any justifying or vindicating verdict will be consistent with, and an expression of, the Judge s gospel. Therefore, when Paul quotes Ps.62:12 & Pr.24:12 saying God will render to each one according to his deeds (v.6) he anticipates a gracious justification upon these believing Gentiles just as those two Old Testament passages anticipated mercy and gave comfort. It is wrong and misleading to say that our future justification is based on our works, even if they are the fruitful works of the Holy Spirit. Our justification now, and the one on the final day, is only based upon our union in the death and resurrection of Christ. On the basis of our saving union with Christ, we will be publicly justified in that judgment which is according to works (Rev. 20:12). All of our works, especially our good works through the Spirit, will be judged and vindicated. And the saving work of Christ is the reason we will pass that judgment, just as much as He is the reason we are now justified. Faith is the root of all fruitful good works. The saving root that justifies us produces fruit. The scripture teaches that both the root and its fruit are necessary for eternal salvation, while at the same time one is a root and the other is necessarily fruit. For this reason, just as Christ condemned the fig tree for having no fruit (Matt.21:19), He will also condemn men who have a faith which bears no fruit - for such is the faith of demons (James 2:19). 12

14 7. Jesus, Peter, and Paul: The Same Message Jesus and Peter taught the same thing Paul is writing here. In Luke 11:31,32 the God-fearing Assyrians and the queen of the South will rise up in the final judgment to condemn the generation of Jesus day. Implicit with Jesus statement is that those Godfearers will be justified, while those Jews will be condemned. In Acts 10:34,35 Peter acknowledges God s impartial judgment and acceptance of God-fearers as he began preaching to one Cornelius! To say that Paul is just being hypothetical in verse 13, means that Jesus, Peter, and a host of other passages that teach the same point, are merely hypothetical as well. When we conclude that Paul does not mean what he says, then it is time to re-examine our assumptions. 8. The Accusation of the Prophets Paul quotes Isaiah 52:5 and Ezekiel 36:22 in verse 24. The Isaiah passage precedes the work of God the Son in Isaiah 53. The Ezekiel passage precedes the work of God the Spirit in Ezekiel 37. Nevertheless, Paul emphasizes the prophets words of judgment upon Israel. Even after the return from Babylonian exile, the indictment of the prophets still stands. The return to the land did not cleanse them of their idolatry, adultery, and thievery (21-23). As the prophetic words of accusation preceded the work of the Son and of the Spirit, even so Romans chapter two speaks of God-fearers during the Old Covenant era anticipating the work of the Son and Spirit. III. Application Israel failed in their great commission to bring God s salvation to the world; and as a result poisoned the world even more with their sin. Today when a local church plagues itself with immorality and idolatry it poisons the world with wickedness like old Israel. We are called to boast in God and in the Law of the Spirit of Life (8:2) but when a church lives in unrepentance it also causes the nations to blaspheme our God. Thankfully though, the same Spirit who was at work on Day One of creation is doing even greater works through us today. The Spirit s work of new creation in Christ has begun, and we are the first-fruits of the great harvest to come. All of God s people are now within His new, redeeming, and everlasting covenant. This New Covenant will never pass away. And through Him, whose blood seals us; we now rule and conquer Satan under our feet (Rm.16:20). 13

15 14 God is Faithful In Spite of Israel and the World of Sin Romans 3:1-20 In chapter two I pointed out that Paul was primarily writing about God-fearing Gentiles during the Old Covenant era. God s salvation went out to them in spite of Israel s sinfulness, apostasy, and hypocrisy in breaking the Law. God saved many believing Gentiles during that time. Jesus will vindicate them on the Day of Judgment and those Gentiles will judge the Jews who were transgressors of God s Law. So then the uncircumcised Gentile, having the Holy Spirit, is regarded as the doer, keeper, and fulfiller of God s Jewish Law. I. The Jewish Advantage Since this is the case, Paul begins chapter three with the anticipated question: What advantage then has the Jew, or what is the profit of circumcision? This is a good question because from what Paul has been saying, there seems be no advantage. In fact there seems to be more of a disadvantage because they were will be judged by the very Law under which they live. Yet Paul denies any disadvantage. He says there is an advantage in every way (v.2). Chiefly or primarily, Paul says, they were entrusted with the oracles of God. In verse two when Paul says that the oracles of God were committed to Israel, it is same root word and meaning for God to entrust Paul with the gospel. (see I Cor. 9:17, I Thess. 2:4) Just as God entrusted Paul with the gospel for the benefit of others, even so God entrusted old Israel with His oracles to benefit the world around them. Just as the calling of Abraham was designed to be a blessing to the nations (Gen.12:3), even so the Law-covenant was designed to be a blessing, through Israel, unto the nations. Ever since the fall of man the children of Seth, the children of Shem, and the children of Abraham were called as a priestly people through whom God would flow out His salvation to the nations. Ezekiel s vision of the healing waters flowing out of the temple (Ez.47), to heal the Dead Sea (i.e. nations), continues the theme of why the waters of Eden flowed through God s Garden and out to the rest of the world. Even in creation, God intended Adam and Eve to be mission-minded. Be fruitful and multiply. In the progress of redemption, with every ensuing covenant, God was always evangelistic. in you all the families of the earth shall be blessed (Gen.12:3). God desires His people to be a light to the world. When they are unfaithful to this great commission, they provoke God s judgment to come upon them. II. The Jewish Failure Israel s unfaithfulness to their calling and God s faithfulness to His promises is the fundamental topic in Romans 3:1-8. In verses 2-3 Paul is clearly using wordplay to contrast the faithlessness of man to the faithfulness of God. Notice similarities of these four words in verses 2-3. Greek: English Transliteration: English Translations of the root word: ἐπιστεύθησαν episteuthisan to entrust / to commit ἠπίστησάν epistisan to disbelieve / to be unfaithful ἀπιστία apistia unbelief / unfaithfulness πίστιν pistin faith / faithfulness

16 15 In verse three, if we understand belief and unbelief to simply mean a mental assent, or mere rational belief in God, then we do not understand Paul s full point. It is better, in this context, to translate these words as faithful and unfaithful. Paul s point is that some Jews were unfaithful in their calling to be a light to the Gentiles who walk in darkness (2:29). Though they were entrusted with the oracles of God, for the benefit of others, they buried that talent in the ground as Jesus illustrated in Matthew 25: So then, since the Jews were a lazy and wicked servant, will their unfaithfulness make the faithfulness of God without effect? (v.3) Is God s plan of redeeming the world through Israel now in jeopardy since His people failed to bring salvation to the nations? And if God s plan through His people has failed, then what does this say about God? Is God faithful, true, and righteous to make good on all His promises in spite of His people? III. God s Faithfulness I think it is very significant to point out that Paul says some Jews were unfaithful in their commission to fulfill the will of God. This is important because there was one Jew who was faithful to God s great commission. Through His death and resurrection God s salvation was brought to the nations. Paul will explain this very soon. But for now he wants us to consider that God is faithful to His promises in spite of Israel s unfaithfulness in their calling. Romans 3:1-8 is primarily concerned about God Himself. Paul is writing about God s oracles, God s faithfulness, God s truth, God s justification, God s righteousness, God s judgment, and God s glory. When God s people fail, does this mean that God will fail? Will this bring shame on God, His attributes, and His character? Absolutely not! Paul says. Though every man be a liar, God will always be true (v.4). To affirm the righteous character of God, Paul quotes a verse that was written after the greatest failure of the greatest king in the Old Covenant. Paul quotes Psalm 51:4 where King David makes confession after committing adultery and murder. David admits he sinned against God, and thus pleads God s mercy. David acknowledges that God is right, and justified, to speak whatever words of judgment against him. Thus when God s people are unfaithful, adulterous, and murderous, God is righteous in rendering upon them whatever judgment he sees fit. In no way can God be accused of wrongdoing. Paul knows that some people have taken his point to a very ridiculous conclusion, and slandered his gospel message. They say, If God s judgment upon our unrighteousness demonstrates His righteous, then maybe we ought to be unrighteous to promote the righteousness of God! (v.5a) And, If our sin demonstrates God s righteousness, then maybe God is wrong to punish us for it! (v.5b) Paul also uses the first person singular I to speak as a Jew whom he is arguing against. Such a Jew would say, If my lie promotes the glory of God, which was mentioned in verse 4, then why am I still judged as a sinner (v.7). Paul says, if you think this way, then you will end up saying Let us do evil that good may come (v.8). Many people have used this line of reasoning against Paul, for he clearly spoke about the good that came out of the sinful murder of Jesus Christ. Yet, Paul has no time for such foolish reasoning, nor for the personal slander he has endured. He simply says, Their condemnation is just (v.8). By way of application, we should take note that the extremities of human logic are outlawed by the Bible. Christians often claim, and live by, harmful logical extremes that are far outside the boundaries of Scripture. Or we could say, once reasoning exceeds the

17 boundaries of scripture they are no longer reasonable. The balances of Scripture define for us what is reasonable, logical, and beneficial for us. Only through the confines of Scripture do we have sanity and a sound mind. IV. The Devastating Imprisonment In verse one Paul admitted that the Jews had an advantage because God entrusted them with the Scripture and the blessings of the covenant. Yet, since they have failed miserably in being faithful to their calling, Paul can now emphatically say that Jews are not any better than Gentiles? (v.9) The fundamental reason for this is that both of them are under sin. Neither one of them can free themselves from the dominion, lordship, and power of sin. As Paul will explain later in 5:12-21, he is speaking about the evil rule and kingship of Sin. It is an oppressive enemy upon God s creation and His people. Interestingly Paul quotes from the kingly sections of the Old Testament to indict the world under Sin s tyranny. Psalms, Ecclesiastes, and Proverbs are kingly books rendering kingly praise and wisdom. Even the quote from Isaiah 59:7, in Romans 3:16, comes from a chapter anticipating God s kingly return to Jerusalem to establish righteousness. However at this time, Paul quotes from these books not to describe the reign of God, but the reign of Sin. The reign of God that was once demonstrated by the ascension of King David never reckoned with the evil reign of King Sin. The conquest upon King Sin would come through David s greater Son: Jesus Christ (Rom.1:3). This all helps to explain why Paul, in these verses, is not describing the character of Christians. He is speaking about the world before the work of Christ. Now by way of application it certainly applies to all those who are still outside of Christ. They are still under the reign of Sin, even though its rule has been is conquered by King Jesus. However in this passage, Paul is summarizing the history that led up to the coming of Christ. It is a redemptive history that merely anticipated the But now invasion of God s righteousness through the work of Jesus Christ (3:21) which in Mark s Gospel is an immediate assault upon the Satan s kingdom. After quoting verses to explain the tyranny of Sin, Paul identifies another overlord under which the Jews lived before the time of Christ. The covenant people lived or should we say died under the Law. As Paul will later explain, this Law-Covenant was powerless to stop the reign of Sin. And even worse, that Old Covenant could only magnify and aggravate the sinfulness of sin. It merely shoveled sin upon the nation of Israel so that it was a heaping pile of rubbish too big for the nation to bear. With every increasing measure of sin, it increased the condemnation deserved upon the nation and the entire world. Such a predicament under the Law-Covenant would shut up every Jewish mouth, and render the entire Jew/Gentile world guilty before God. The only good, or little glory, in the Law-Covenant was found in what it anticipated. And therefore, the naked Law, the Law by itself, was never design to accomplish salvation. God would not work through the deeds of the Law to justify anyone in His sight. And even less can any human utilize the deeds of the Jewish Law (or any other law for that matter) to make himself right in God s sight. And since that old Law can not be used to effect a personal individual justification, even less will God use that old Law to effect a global and expansive new creation. Again, the Old Testament doers of this Law will be justified on the Day of Judgment only because of what this Law anticipated in Christ. Therefore, left to itself, what is the result of that old Law? What superior knowledge do people have who choose to stay under the rule of the old Jewish Law, with all of its 16