Romans 2: Romans: Romans 2:12-The Gentile is Condemned without the Law and the Jew is Condemned Under the Law

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1 Romans 2:12-16 Romans: Romans 2:12-The Gentile is Condemned without the Law and the Jew is Condemned Under the Law The ninth principle of God s judgment of mankind appears in Romans 2:12-13, and teaches that God judges according to obedience and not knowledge. In Romans 2:12, the apostle Paul presents an illustration of this principle by teaching that the Gentiles are condemned without being exposed to the written form of the moral code of the Mosaic Law since they have it written in their hearts by God and is manifested through the function of the conscience of man. Also, the Gentile will receive eternal condemnation because they rejected God s revelation of Himself in creation. On the other hand, in this passage, Paul teaches that the Jew who was placed by God under the jurisdiction of the Mosaic Law will receive eternal condemnation and will be judged according to their disobedience to this body of truth. Romans 2:12-13, For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. For is the explanatory use of the post-positive conjunction gar (gavr), which introduces a statement that illustrates the principle taught in the preceding statement in Romans 2:11, in which Paul declared that God is impartial. All who is the nominative masculine 1 st person plural form of the relative pronoun hosos (o%so$), which refers to the unregenerate Gentiles who are described in Romans 2:12 by the phrase anomos hemarton, who have sinned without the Law. Hosos is a correlative pronoun attested from the time of Homer and appears 110 times in the Greek New Testament where it is one of the principle relative pronouns. The pronoun is found exclusively in the nominative and accusative cases and can designate an extension of space or time. With numbers and statements of quantity hosos can mean as much/as much as or in the plural in connection with pantes (or hapantes), all who. In comparisons, hosos gives the proportions of the things compared. The presence of the antecedent is not common outside of its use with pantes, panta. It is commonly found without antecedent both in the masculine and the neuter. There are no examples of the word with attraction except for a few cases of incorporation. In Romans 2:12, the relative pronoun hosos functions as a relative pronoun and is in the plural and is used of number or quantity meaning as many as, all who William E. Wenstrom, Jr. Bible Ministries 1

2 There is no antecedent and is in the masculine gender and refers to the unregenerate Gentiles who are described in Romans 2:12 by the phrase anomos hemarton, who have sinned without the Law. The conduct of these unregenerate Gentiles is described for us by the apostle in Romans 1:18-32 and in Romans 2:8-9, the latter identifies them by the proper name Hellen, Greek. The relative pronoun hosos is functioning as the nominative subject for the verb hamartano, have sinned and should be translated as many as. Romans 2:12, For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law. Have sinned is aorist active indicative form of the verb hamartano (a(martavnw) (ham-ar-tan-o), which means, to miss, miss the mark, lose, not share in something, be mistaken. In classical Greek, the verb hamartano has a variety of usages such as throwing a spear at a target, to miss the mark, in finding the correct road, in understanding the point being made by someone, to lose. The metaphorical usage has the sense of intellectual shortcoming (Thucydides I, 33, 3) and in the abstract sense, hamartano means, error. In Homer, the word denoted erroneous action (Odyssey 22, 154) and could also mean, doing wrong (Iliad 9, 501). The Greeks used the word in the sense of failing morally, thus to do wrong and the precise nature of the failure is often specified by such phrases as in word, against, unwittingly. In the Greek mind, sin can be directed towards the gods, laws or social customs and was also used of stupidity. In the LXX, the verb hamartano is used to translate fourteen different Hebrew verbs. Chatta'ah is from the Hebrew verb chata' meaning, "to miss the mark or goal," which is precisely the meaning of the verb s cognate hamartano. This Hebrew verb in the Old Testament was used for sin against a fellow human being or a sin against God and conveyed sinning in a general sense and also in a nonreligious sense or sin in a moral sense. The verb hamartano appears forty five times in the Greek New Testament and is used in the Greek New Testament as a generic term for to sin and s used for sin in general whether it is mental, verbal or overt. At the moment of physical birth, the Bible teaches that two imputations take place for every member of the human race. The first imputation is that of soul life to the physical body (Genesis 2:7). A person s parents can only create biological life since God creates soul life. You and I are not biological accidents. The real you is in your soul, which was created by God (Proverbs 23:7). Your physical body is 2007 William E. Wenstrom, Jr. Bible Ministries 2

3 merely a temporary residence for the soul. Biological life plus soul life equals a human being, a living soul (Genesis 2:7). Genesis 2:7, Next, the Lord God constructed Adam from the dust of the ground and then He breathed into his nostrils the breath of life. Consequently, Adam became a living soul. The biological life created by the parents is corrupt because the old Adamic nature resides in its genetic structure. This is why our physical bodies decay and die, returning to the dust of the ground. At the moment of physical death, the soul either goes to heaven if it s a believer or to Torments in Hades and eventually the lake of fire if it is an unbeliever. This is why we need resurrection bodies since our present physical bodies will be done away with. So the old Adamic or sin nature is a product of our parents. The male in copulation passes it along. Your father who received it from his father and all the way to the first Man has passed the old sin nature: Adam. The second imputation is that of Adam s original sin to the genetically formed old sin nature (Romans 5:12-19). The Bible teaches that every person born into the world without exception received the imputation of Adam s original sin in the Garden of Eden and the nature of Adam, which is always disobedient to God and making them all physically alive but spiritually dead, having no capacity whatsoever to have a relationship with God. Romans 5:12-21, Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned--for until the Law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. The gift is not like {that which came} through the one who sinned; for on the one hand the judgment {arose} from one {transgression} resulting in condemnation, but on the other hand the free gift {arose} from many transgressions resulting in justification. For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. The Law came in so that the transgression would increase; but where sin increased, grace abounded all the 2007 William E. Wenstrom, Jr. Bible Ministries 3

4 more, so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord. The first man, Adam, brought sin and death into the human race resulting in a curse whereas the Last Adam, Jesus Christ, brought life and blessing to the human race and so therefore, the entire human boils down to these two men. 1 Corinthians 15:22, For as in Adam all die, so also in Christ all will be made alive. 1 Corinthians 15:45, So also it is written, The first MAN, Adam, BECAME A LIVING SOUL. The last Adam {became} a life-giving spirit. Because of the imputation of Adam s original sin to the genetically formed old sin nature, every member of the human race is born physically alive but spiritually dead. Adam s original sin plus Adam s sin nature equals spiritual death, which means that every member of the human race is separated from God and has absolutely no capacity to have a relationship with God who is holy. This what we call in theology real spiritual death meaning that Adam s original sin is imputed to the genetically formed old sin nature, thus, the need for everyone to become born-again by believing on the Lord Jesus. The old sin nature manifests itself in three ways: (1) Mental attitude sins (2) Verbal sins (3) Overt acts of sin. Sin is any mental, verbal or overt activity that is contrary to the perfect character and standards of God and results in spiritual death (Rom. 6:23). Synonyms for personal sins: (1) Falling short (Rom. 3:23) (2) Transgressions : Rebellion against or overstepping the Law (Psa. 51:1) (3) Acting unfaithfully : Self will over God s will (Josh. 22:20) (4) Trespasses (Eph. 2:1) (5) Lawlessness and rebellion : Failure to keep the Mosaic Law (1 Tim. 1:9-10) (6) Unbelief : Rejection of Christ as Savior (John 8:24; 16:9). The sin nature contains: (1) An area of weakness (2) An area of strength (3) Trends toward legalism (4) Lust patterns. The area of weakness is the source of temptation for personal sin and the area of strength is the source of human good, which God hates. Mental attitude sins are the most destructive to the spiritual life since the spiritual centers around your thinking. Mental attitude sins include: (1) Pride (2) Envy (3) Jealousy (4) Bitterness (5) Hatred (6) Vindictiveness (7) Implacability (8) Guilt feelings (9) Fear (10) Worry (11) Anxiety (12) Self-pity. The area of strength produces human good or dead works (Heb. 6:1). Both believers and unbelievers can produce human good. The believer who is not influenced, guided and empowered by means of the Spirit produces human good, which cannot please God (1 Corinthians 3:11-15; 2 Corinthians 5:10) William E. Wenstrom, Jr. Bible Ministries 4

5 Anything that an unbeliever can do is not the Christian way of life. A believer can only please God when they are filled with the Spirit. God only accepts divine good or good done in His power. God will reward the believer for producing divine good and He will not reward the believer who produces human good (1 Cor. 3:11-14). All human good is evil and is despised by God (Isa. 64:6). Now, the fact that every member of the human race possesses a sin nature does mean that the entire human race is qualified for grace, which is all that God is free to do in imparting unmerited blessings to anyone who trusts in Jesus Christ as his or her Savior. Galatians 3:22, But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Romans 11:32, For God has shut up all in disobedience so that He may show mercy to all. In the New Testament, the old sin nature is called the old self, the flesh, which according to the Scriptures is being corrupted meaning that it is not getting better nor can it be rehabilitated but rather it is getting worse and worse everyday. The old sin nature resides in the genetic structure of the human body and this is why the apostle Paul in Romans 6:6 calls it the body of sin and this is why we need a resurrection body. Prior to salvation, the believer was enslaved to the lust patterns of the old Adamic sin nature since he was under real spiritual death meaning he had no capacity to experience fellowship with God (See Ephesians 2:1-3). At the moment of salvation, through the baptism of the Spirit, the omnipotence of the Spirit identified the believer with Christ in His crucifixion, death, burial, resurrection and session (See Romans 6:4-7; Ephesians 2:4-6). Also, at the moment of salvation, God gave the believer a new divine nature that gives him the capacity to experience deliverance from the lust patterns of the old Adamic sin nature (See 2 Peter 1:4). Therefore, since the believer has been crucified, died and buried with Christ and has been raised and seated with Christ and given a new divine nature, he is commanded to abstain from the various lust patterns of the old sin nature, which wage war against the believer s soul and is to flee them. 1 Peter 2:11, Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. 2 Timothy 2:22, Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. The unbeliever does not have this alternative of living in the new nature but only the believer does. The believer is prohibited from obeying the lust patterns of the old Adamic sin nature and is commanded to put on the nature of Christ, which is accomplished by obeying the Word of Christ and this constitutes walking by 2007 William E. Wenstrom, Jr. Bible Ministries 5

6 means of the Spirit (See Romans 6:12-13; 13:14; Galatians 5:16; Ephesians 4:17-24). Since the believer has been crucified with Christ, he is commanded to consider himself dead to the sin nature. Romans 6:11, Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. The believer who appropriates by faith the teaching of the Word of God that he has been crucified, died and buried with Christ will experience deliverance from the lust patterns of the old sin nature. Galatians 5:24, Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. The believer is to consider the members of his body to be dead to these lust patterns of the old sin nature since they were crucified at the cross and he has died with Christ. Colossians 3:5, Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. The will of God is that the believer obey the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ, which constitutes experiencing sanctification. 1 Thessalonians 4:3-5, For this is the will of God, your sanctification; that is, that you abstain from sexual immorality, that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God. The Lord Jesus Christ was crucified so that the believer might not live for the lusts of the old sin nature but for the will of God (See 1 Peter 4:1-3). The believer who experiences sanctification is obeying the command to be holy like God. 1 Peter 1:14-16, As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior because it is written, YOU SHALL BE HOLY, FOR I AM HOLY. The believer sins because he chooses to disobey the teaching of the Word of God that his sin nature was crucified with Christ at the Cross and thus allows the sin nature to control and influence his soul so that he produces mental, verbal and overt acts of sin (See James 1:13-15). The believer is prohibited from loving the cosmic system of Satan since the lusts of the sin nature are contrary to the will of God (See 1 John 2:15-17). The believer s sin nature will not be totally eradicated until he physically dies or when the rapture of the church takes place when the believer will receive a 2007 William E. Wenstrom, Jr. Bible Ministries 6

7 resurrection body to replace the body he now has, which contains the old sin nature (See 1 Corinthians 15:51-57; Philippians 3:20-21). In the meantime, the believer has a battle raging within him since he has two natures, which are diametrically opposed to one another and he must choose between the two since the old sin nature wars against the Spirit. Galatians 5:17, For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. The new Christ-nature sets us free from the old Adamic nature. We utilize the new Christ-nature by obeying the Word of God, which constitutes experiencing fellowship with God (1 John 2:3-5) and walking by means of the Spirit since the Spirit speaks to the believer through the Word of God. Galatians 5:16, But I say, walk by the Spirit, and you will not carry out the desire of the flesh. The believer loses fellowship through sin but is restored through the confession of sin (1 John 1:9). So this battle rages between the flesh, our old sin nature and the Spirit. Your soul is a battleground. The battle in your soul is related to whether you will live for self in the old sin nature or live for God in the new nature. Paul relates this battle in his own life as a believer. Romans 7:14-25, For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I {would} like to {do} but I am doing the very thing I hate. But if I do the very thing I do not want {to do} I agree with the Law, {confessing} that the Law is good. So now, no longer am I the one doing it, but sin, which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good {is} not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin. Romans 2:12, For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law William E. Wenstrom, Jr. Bible Ministries 7

8 In Romans 2:12, the verb hamartano is used intransitively (without a direct object) and refers to any mental, verbal or overt act of sin that is contrary to the will and law of God. The aorist tense of the verb is a constative aorist tense meaning it views as a whole and in summary fashion all the acts of sin committed by the human race since the first Adam. The active voice emphasizes the entire human race is responsible for all their acts of sin that they have committed since the active voice indicates that the subject performs the action of the verb. The indicative mood is declarative presenting as an unqualified assertion of Bible doctrine that the Gentiles who sinned without the Law will receive eternal condemnation. The following is the corrected translation thus far of Romans 2:12: In the sense that as many as have sinned. Without the Law is the adverb anomos (a)novmw$) (an-om-oce), which is composed of the alpha prefix a, without and the noun nomos, law, thus the word literally means, without the Law. The adverb refers to the Gentiles who were never exposed to the written form of the moral code of the Mosaic Law, also known as the Ten Commandments. In Romans 9:1-5, the apostle Paul teaches his readers that the Mosaic Law was one of several privileges given to the Jews, with the other being, the covenants, the adoption, the temple service and the promises. Romans 9:1-5, I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. However, in Romans 2:14-15, Paul explains that the Gentiles and all men have written in their hearts this moral code of the Mosaic Law, which manifests itself through the function of the conscience. The Gentiles are worthy of eternal condemnation in the eyes of a holy God since not only have they disobeyed the revelation given to him in creation according to Romans 1:18-32, but they also have disobeyed the moral code form of the Mosaic Law that is written in their hearts and manifested in the function of the conscience according to Romans 2: William E. Wenstrom, Jr. Bible Ministries 8

9 Romans 2:12, For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law. Also is the adjunctive use of the conjunction kai (kaiv), which introduces a statement that is in addition to the previous statement and completes its thought. Shall perish is the 3 rd person plural future middle indicative form of the verb apollumi (a)povllumi) (ap-ol-loo-mee), which is composed of the preposition apo, away from, completely, and the noun olethros, destruction, utter ruin. The verb apollumi means, to cause the destruction of persons, objects or institutions. It is important to understand that the verb does not refer to the loss of being, but rather, the loss of well-being. The verb means, to destroy so that the person or thing can no longer fulfill the purpose for which it was designed. Therefore, apollumi then has to do with that which is ruined and is no longer usable for its intended purpose. This term Jesus used to speak of those who are thrown into the lake of fire (Mt 10:28). Matthew 10:28, Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. Revelation 20:12 and 21:8 make clear that the lake of fire is not a place or state of nothingness or unconscious existence, as is the Hindu Nirvana but is the place of everlasting torment, the place of eternal spiritual death or separation from. Revelation 20:10, And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. Revelation 21:7-8, He who overcomes will inherit these things, and I will be his God and he will be My son. But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. Apollumi appears approximately 265 times in the Greek translation of the Hebrew OT (the Septuagint). Psalm 1:6, The LORD knows the way of the righteous, but the way of the wicked will perish (apollumi). The verb apollumi appears 90 times in the Greek New Testament. The Lord used the word when speaking to Nicodemus with reference to eternal condemnation for rejecting Him as Savior. John 3:14-16, As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up so that whoever believes will in Him have 2007 William E. Wenstrom, Jr. Bible Ministries 9

10 eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. The word appears several other times in the Gospel of John where the Lord uses it again in reference to eternal condemnation. John 6:39-40, This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day. John 10:27-28, My sheep hear My voice, and I know them, and they follow Me and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. John 17:12, While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. The apostle Paul uses the word in his letters to the churches in reference also to eternal condemnation. 1 Corinthians 1:18, For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 2 Corinthians 2:15-16, For we are a fragrance of Christ to God among those who are being saved and among those who are perishing, to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? 2 Thessalonians 2:8-10, Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. James uses the verb apollumi with reference to eternal condemnation. James 4:12, There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor? Also, the apostle Peter uses as well for eternal condemnation. 2 Peter 3:9, The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. The future tense of the verb apollumi is a predictive future meaning that the unsaved Gentile will receive eternal condemnation without having been exposed to the written form of the moral code of the Mosaic Law. The reason for this is that he has rejected the revelation of God in creation according to Romans 1:18-32 and 2007 William E. Wenstrom, Jr. Bible Ministries 10

11 has rejected the moral code of the Law written on his heart and manifested through the function of the conscience. The middle voice is a causative middle meaning that the subject has done something to himself and implies both source and results. Therefore, the causative middle indicates that the unsaved Gentiles have caused themselves to be destroyed by having sinned by rejecting God s revelation of Himself in creation and rejecting the moral code written in their hearts and manifested in their conscience. The indicative mood is declarative presenting this statement as an unqualified assertion and dogmatic statement of Bible doctrine. Therefore, we will translate the verb apollumi, have caused themselves to be destroyed. Once again, we have the adverb anomos (a)novmw$) (an-om-oce), without the Law, which is modifying the verb apollumi and refers to never being exposed God s written form of the moral code of the Mosaic Law, also known as the Ten Commandments. The following is the corrected translation thus far of Romans 2:12: For as many as have sinned without the Law have caused themselves to be destroyed without the Law. Romans 2:12, For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law. And is the connective use of the conjunction kai (kaiv), which introduces an additional dogmatic statement of Bible doctrine that further illustrates or explains how God is impartial. This statement to be introduced refers to the Jews who were given the written form of the moral code of the Mosaic Law. The conjunction kai connects the first statement of fact regarding the condemnation of the Gentiles with the condemnation of the Jews. All who is the nominative masculine 1 st person plural form of the relative pronoun hosos (o%so$), which refers to the unregenerate Jews who are described in Romans 2:12 by the phrase en nomo, under the Law. The relative pronoun hosos is functioning as the nominative subject for the verb hamartano, have sinned in this second declarative statement that appears in Romans 2:12 and should be translated as many as. Have sinned is aorist active indicative form of the verb hamartano (a(martavnw) (ham-ar-tan-o), which is used intransitively (without a direct object) and refers to any mental, verbal or overt act of sin that is contrary to the will and law of God William E. Wenstrom, Jr. Bible Ministries 11

12 The aorist tense of the verb is a constative aorist tense meaning it views as a whole and in summary fashion all the acts of sin committed by the Jews since receiving the Mosaic Law at Mount Sinai. The active voice emphasizes that these unsaved Jews are responsible for all their acts of sin that they have committed under the Mosaic Law since the active voice indicates that the subject performs the action of the verb. The indicative mood is declarative presenting as an unqualified assertion of Bible doctrine that the Jews who sinned under the Law will receive eternal condemnation. The following is the corrected translation thus far of Romans 2:12: For as many as have sinned without the Law have caused themselves to be destroyed without the Law and as many as have sinned. Under the Law is composed of the preposition en (e)n), under and the dative masculine singular form of the noun nomos (novmo$) (nom-os), law. The preposition en is a marker of sphere denoting that the Jew was under the jurisdiction or sphere of the Mosaic Law. The noun nomos is formed from the verb nemo, which means, distribute, deal out, assign, grant especially in the sense of assigning property, apportioning pasture or agricultural land. In ancient times it has a comprehensive range of meaning which embraces any kind of existing or accepted norm, order, custom, usage or tradition. The word denoted anything that was legally prescribed, regulated, or customarily practiced in any given society s social, cultural, and political structure. In other words, the reference is to those processes which are essential whenever men live together in a community, whether small or great. In the earliest period nomos is a creation and revelation of Zeus and is thus rooted in a divine sphere in which there is true belief. Nomos embraces every aspect of human life and it is by its very nature righteousness. Relationships to earthly possessions have to be determined in a legally binding fashion, so that private and communal ownership may become a reality. The word nomos (found in literature from the time of Hesiod, 7 th century B.C.) originally referred to distributing and what follows from it. It meant that which has been laid down, ordered or assigned but more particularly the results of this, namely arrangements which become regularized and attain the status of tradition. The word therefore denotes custom, usage, statute, law, especially in the context of distribution of goods, and of law and order. The legal, ethical and religious meanings of nomos are inseparable in antiquity, for all goods were believed to come from the gods, who upheld order in the universe and in relations between men. Hence, the universal conviction, found throughout history, that law 2007 William E. Wenstrom, Jr. Bible Ministries 12

13 is linked to the divine-an idea which has persisted subconsciously even in periods when the purely human aspects of law have been emphasized. The relation of Socrates to the laws of the state illustrates the significance of nomos for Greek ethics. Socrates does not distinguish between his pure conscience and degenerate political morality. For the classical Greek world does not speak of personal moral conscience but of objective knowledge of what is right and wrong. Used in a political context, nomos was regarded as the most essential feature of the polis or city-state, i.e., the judicial norm, legal custom, the law of the land. In the fifth century B.C. Greeks began to document and codify their laws and soon nomos came to represent the law or laws enacted by the city-state governing body known as the polis and administered by the judicial system. Nomos was written down as nomoi (plural Laws), thereby acquiring the specific meaning of written law, the constitution (of the polis), the coercive law of the state, which had to be obeyed upon pain of punishment. This purely political view of nomos led to relativization and an increasingly man-centered approach to law. Many Greek tragedies rested on the fact that one law stands over against another with both claiming validity but mutually incompatible. In the sixth century the new understanding of the divine world brought a corresponding change in the content of nomos. It is still connected with deity but the Zeus of an earlier age is now reconstructed as a divine principle. The concept of the cosmos produces the view that nomos is a reflection of the universe in which the same nomos rules as in political life. Earthly law is simply a specific instance of the divine law in the cosmos. The inability to keep the nomos was given a tragic interpretation by the Greeks and was not attributed to human sinfulness, but rather places the responsibility with God. Plato was of the opinion that rejection of the rule of the laws was equivalent to apostasy from God (Plato Leg. IV 701b/c; Ep. VII, 336b). For the mode of being and mode of operation of the gods are essentially known in nomos (Plato Leg. XII, 966c). Plato revolutionized Greek thinking by developing the concept that the ideal is not the dominion of the law, but the rule of righteous and kingly figure who possesses true knowledge. Aristotle also follows suit and states that the man who towers over all others by reason of his arete seems to be no longer bound to any law. Not only is he over law but he himself is law both for himself and for others (Pol. 3, 13, p. 1284a, 3 ff.). This viewpoint permeated Hellenistic thinking where nomos no longer rules as king in the polis, but the will and person of the basileus has itself become nomos. The divine king is the new divine source of nomos, which is linked to him in a special way. The nomos of the Greeks is that wherein a being, or something of intrinsic validity, is discovered and apprehended. The true meaning of nomos is 2007 William E. Wenstrom, Jr. Bible Ministries 13

14 never that which, rightly understood, crushes him and reduces him to despair by making him aware that he cannot keep it. In the LXX nomos occurs approximately 430 times, of which about 200 are without Hebrew equivalents and the commonest equivalent is torah. In the canonical Old Testament, nomos is concentrated most heavily in the Pentateuch other than Genesis occurring about 60 times, of which 25 are in Deuteronomy and 20 in Leviticus. Among the prophets Jeremiah employs the word most frequently (15 times). Originally torah (mostly in the singular) meant an instruction from God, a command for a given situation. In the Judaism of the last two centuries B.C. and at the time of Jesus nomos was used in an absolute sense for the law was an absolute in itself and was independent of the covenant. In the time between the testaments the Law became increasingly looked to as the source of salvation. More and more emphasis was placed upon keeping the letter of the Law. The Law required such a place of prominence in Judaism that it was believed to provide the means to win God s grace as well as the means to remain in His favor. From internal pressures within Judaism itself the religion of Israel drifted into a legalistic system that adopted the idea of earning salvation by works (lawkeeping). Such a legalistic attitude toward a relationship with God and an obsession with fulfilling the letter of the law occurs especially in rabbinic Judaism. The Pharisees represented the strongest and most extreme form of such legalism and created a system of works entirely apart from the Mosaic Law. This system is clearly delineated in the Mishna and Talmud which are non-canonical texts! The majority of the citizens of the client nation of Israel did not know the original Hebrew language of the Old Testament and in particular the Torah. The Pharisees and the Scribes knew the original language of the Torah (Hebrew) and commented or interpreted the Mosaic Law. Their commentaries themselves or their interpretation of the Mosaic Law evolved into a legalistic system of works and had in fact became nomos. The Torah is primarily the Mosaic Law but this is the basis of all other meanings of Torah in the Rabbinical writings. Thus, the Torah can be used specifically for the Decalogue. Along with the use of Torah for the Law of Moses we often find the word in the sense of that part of the Old Testament Canon which contains the Law, i.e., the Pentateuch. Also, all the writings of the Old Testament are called Torah. Thus, the Torah can denote the following: (1) The Torah (2) The Prophets (Nabhiim) (3) The Writings (Kethubim). The first section is called the Torah meaning the Law contained: (1) Genesis (2) Exodus (3) Leviticus (4) Numbers (5) Deuteronomy William E. Wenstrom, Jr. Bible Ministries 14

15 The second section was called the Prophets, which were divided into two sections: (1) The Former Prophets (2) The Latter Prophets. The Former Prophets included: (1) Joshua (2) Judges (3) Samuel (4) Kings. The Latter Prophets were divided into two categories: (1) Major (2) Minor. The Major Prophets included: (1) Isaiah (2) Jeremiah (3) Ezekiel. The Minor Prophets were also called the Twelve because they were all contained one Book: (1) Hosea (2) Joel (3) Amos (4) Obadiah (5) Jonah (6) Micah (7) Nahum ((8) Habakkuk (9) Zephaniah (10) Haggai (11) Zechariah (12) Malachi. The third and final section was called the Writings : (1) The Poetical Books: Psalms, Proverbs and Job (2) The Five Rolls (Megilloth): Song of Solomon, Ruth, Ecclesiastes, Esther and Lamentations (3) The Historical Books: Daniel, Ezra and Nehemiah (1 book) and Chronicles. The Rabbinic Traditionalism placed their oral laws or oral interpretations of the Mosaic Law above the written Law, or inspired Old Testament Hebrew Scriptures. Therefore, there is a distinction to be made regarding nomos since it can indicate either the uninspired oral law of the Rabbis or the divine inspired written Law delivered to Moses on Mount Sinai. The Pharisees or the Rabbis interpreted the Mosaic Law and their commentaries or interpretations were held in higher esteem than the original language of the Hebrew Old Testament, which the Lord Jesus condemned them for (See Mark 7)! The Torah referred also to the Word of God spoken by the prophets (Isaiah 1:10; 8:16, 20) and equals the duties and instructions of the priests (Haggai 2:11f.; Malachi 2:6f.). It denotes extensively the truth of God s revelation (Isaiah 2:3; 42:24; 51:4, 7; Micah 4:2) and also refers to the Law or the Ten Commandments, the Decalogue (Deuteronomy 27:3, 8; 31:26), the Pentateuch (2 Chronicles 23:18) and includes other Old Testament teaching and instruction as well (2 Chronicles 17:9; Nehemiah 8). In general, torah also involves understanding divine teaching and law. The Law expressed God s rule over Israel and His demands upon the lives of those He graciously called His own. Israel was to be holy as God was holy (Leviticus 19:2; cf. 20:7) and the Law provided the standard and expectations of God for His covenant people and outlined the blessings that resulted from obedience and the curses that would come from disobedience and rebellion. The noun nomos occurs 195 times in the Greek New Testament. Like the term Torah in the Old Testament, the noun nomos includes many different nuances in the Greek New Testament. For instance, in the Synoptic Gospels, nomos stood for: (1) The Books of Moses (i.e. the Pentateuch; cf. Luke 24:44) (2) The Law of Moses as the guide for behavior before God. In the Greek New Testament, the Mosaic Law was understood in three-fold manner: (1) The moral code as summarized in the Decalogue (2) The ceremonial 2007 William E. Wenstrom, Jr. Bible Ministries 15

16 law, prescribing rituals of the sacrificial system (3) The civil or political law, guiding Israel s national and political life. In the New Testament, the Greek word used for law is nomos, which means that which is assigned, hence, usage, custom, and then law, or a rule governing one s actions. Thus God s law is His system of rules by which He shows and instructs in His will and administers the affairs of the world. A system of rules may be tailored for different times, peoples, or purposes. As a result, in the progress of God s revelation to man, we can see a number of different systems of law in the Scripture. The first is the Law of Nature (Natural or Inherent), which Paul mentions in Romans 2:14, For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves. The law of nature refers to God s revelation of Himself in creation as we noted in Romans 1:18-23, which as we noted is sufficient to condemn those who reject this revelation, but not sufficient to save. Those who do not receive this natural revelation through nature, demonstrate they are unable to receive the additional light, i.e. the Word of God needed for salvation. If a man rejects the revelation of God in the law of nature, he fails to qualify for the further revelation, which will lead him to Christ. This natural law perhaps also falls under the category of the eternal law of God for the moral principles of the Mosaic Law (the Ten Commandments) did not begin with Sinai, but are as eternal and immutable as the very holy character of God Himself (see 1 Pet. 1:16). In the Garden of Eden, there is the Law, though the term was not specifically of Adam and Eve s relationship with God in the Garden, there was still a law given to Adam since as we noted by way of definition, law is a system of principles or rules that instructs man as to God s will and direction. Adam was instructed to dress and keep the garden, and to eat freely of all the trees except the tree of the knowledge of good and evil. Genesis 2:15, So the Lord God took Adam and He caused him to settle down in the garden of Eden in order to work it and in order to take care of it. Genesis 2:16, Then, the Lord God commanded Adam, saying, you may eat from absolutely any and every tree of this garden. Genesis 2:17, But from the tree of the knowledge of good and evil you may not eat from it because in the moment that you eat from it, you will surely die (spiritually). Like the Garden of Eden, although not mentioned by name, there was the Law given to the Patriarchs since they were given very specific revelation and instruction given to them William E. Wenstrom, Jr. Bible Ministries 16

17 Though there are few details given, God s instructions to them still represent His law, the system of principles and rules designed to direct their lives, which is illustrated in Genesis 26:5. Genesis 26:4-5, I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws. Charge is the noun mishmereth (tr#m#v+m!) (mish-meh-reth), which describes duties or obligations impressed upon Abraham by the Lord. Commandments is the noun mitswah (hw*x+m!) (mits-vaw), which refers to specific orders or commandments given to Abraham by the Lord such as when the Lord commanded Abraham to leave Ur and Haran (Genesis 12:1-3; Hebrews 11:8). Statutes is the noun chuqqah (hq*j ) (khook-kaw), which designates a divine ordinance such as circumcision (Genesis 17:9-14) or to sacrifice Isaac (Genesis 22:1-2). Laws is the noun torah (hr*w)t) (to-raw), which signifies divine teachings or instructions. The Law of the Patriarchs was followed by the Law of Moses, which was given to offspring of the Patriarchs, namely, Israel. The Mosaic Law is what we are most concerned about in relation to the New Testament believer and consisted of 365 negative commands and 248 positive for a total of 613 commands. These commands can be divided into three parts or sections as we noted earlier: (1) The moral code (2) The ceremonial code (3) Civil or political code. Therefore, we can see that the Law governed every possible area of life of Israel. Now, we must emphasize that the moral principles contained in the Mosaic Law given at Mount Sinai were merely the codified expression of the eternal moral law of God as it was given to Israel to govern her life as a nation in order to experience God s blessing under the Abrahamic covenant. There are obviously various forms of human laws, those prescribed by man through human government or custom (see Luke 20:22; Acts 19:38). While human government is an institution ordained by God s will or law, some of the laws of man are direct expressions of the will of God, but still constitute laws by which men are often bound by the governmental system in which they live (Romans 13:1-7). Of course, where such laws conflict with God's laws, then we are obligated to obey God instead (Acts 4:19-20). The fact that the Mosaic Law has been terminated does not mean that there is no law in this age of grace even though the nature of this law is quite different from the standpoint of incentive, motivation, and means. In fact, the epistles speak 2007 William E. Wenstrom, Jr. Bible Ministries 17

18 of the perfect law of liberty (Jam. 1:25), the royal law (Jam. 2:8), the Law of Christ (Gal. 6:2), and the law of the spirit of life in Christ Jesus (Rom. 8:2). This consists of the many commands found throughout the epistles, which comprise this law. These too cover all areas of the believer s life to direct him in the will of God in today s world. The moral principles embodied in the law of Moses Paul identifies as the righteousness of the law (Romans 8:4), and demonstrates that such principles are the goal of the Spirit-directed life in the same context in which he teaches the believer is not under the Mosaic law (Romans 6 8). The New Testament clearly speaks of and anticipates the reign of Christ on earth when He will rule in perfect righteousness and justice (Isa. 11:4-5), which obviously implies that there will be laws, which will govern the lives of individuals during the Millennial reign of Jesus Christ. Isaiah 2:3, Come, let s go up to the LORD s mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards. For Zion will be the center for moral instruction, the LORD will issue edicts from Jerusalem. In the progress of His revelation and the development of His plan, there have been various dispensations administered by God with different regulations or laws giving precise instruction for each dispensation. The way God has run each dispensation has varied, however, in each case, different people were addressed with the commands differing in quantity and character, but always with specific instruction. A great deal of flexibility is found in the use of the term nomos, law in the Greek New Testament. This term is used of the entire Old Testament (John 10:34; 12:34; 1 Corinthians 14:21). Technically neither the Psalms nor Isaiah are a part of the Old Testament law, but sometimes the term law was applied to the entire Old Testament because it constituted God s special revelation of instruction for Israel and ultimately for man. The term nomos is used with such terms as the prophets, and writings, again as a title for the entire Old Testament Scripture, but in this way it looks at them in their division (Luke 24:27, 44). It is especially used of the first five books of the Old Testament or the Mosaic Law (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). (Compare Luke 2:23; John 8:5; 1 Corinthians 9:9; Galatians 3:10). The term is used of the entire specific Mosaic code given to the nation Israel to govern and guide their moral, religious and secular life, and covers parts of Exodus, Leviticus, Numbers and Deuteronomy (Deut. 4:8, 44-45). The term is used of the Ten Commandments (Exodus 20:3-17). The term nomos, Law is used of a principle, force or influence that impels one to action or behavior (Romans 7:21, 23a, 25) and is used of law in general 2007 William E. Wenstrom, Jr. Bible Ministries 18

19 (Romans 3:27 and possibly Romans 5:13b). Though part of the Law was mediated by angels, God is the origin and source of the Mosaic Law, which stems from the eternal and holy character of God, which is true even of the natural law written in the heart or conscience of man (Exodus 31:1b; Acts 7:53; Romans 2:14-16; Heb. 2:1-2). It is common to divide the Mosaic Law into three parts as we noted earlier, but though this is helpful for analysis and the study of the Mosaic Law and the way it functions, such a division is never stated as such in Scripture but rather it is seen as a unit. Part 1: The Moral Law or the Ten Commandments. This part of the Law governed the moral life giving guidance to Israel in principles of right and wrong in relation to God and man (Exodus 20:1-17). Part 2: The Ordinances or the Ceremonial Law. This was the spiritual portion of Law, which guided and provided for Israel in her worship and spiritual relationship and fellowship with God. It included the priesthood, tabernacle and sacrifices (Exodus 25-31: Leviticus). Part 3: The Judgments, or the Social Law. This part of the Law governed Israel in her secular, social, political, and economic life (Exodus 21:1 23:13). The Mosaic Law was a conditional covenant made specifically for Israel alone to govern her life in the Promised Land. From the Abrahamic Covenant (Gen.12) we see Israel was a chosen nation, an instrument of God to become a channel of blessing to all nations. The Lord was her Theocratic King who was to rule and guide the nation in her destiny that she might not become polluted or contaminated by other Gentile heathen nations and could thus fulfill her purpose. For this reason the Mosaic Law was instituted to direct Israel as a nation in all spheres of her life: (1) Morally (2) Socially (3) Politically (4) Economically (5) Religiously. The indwelling presence of the old Adamic sin nature, made it possible for anyone to obey completely the Mosaic Law. However, in the spirit of the Law it did set forth moral principles which were applicable and would bring blessing to all people anywhere and at any time when applied and used as a standard of right and wrong. There were certain economic provisions in the Law to govern and protect the economic life of Israel in their promised land. For example there was the right of property ownership, free enterprise, protection of the poor which guarded against the evils of great concentrations of wealth in the hands of a few with the consequent impoverishment of others. But the poor were provided for in such a way as to avoid the loss of free enterprise and the individual s initiative by high taxation as well as to avoid making leeches out of men who refused to work. However, the strict application of these laws to our world is impossible since the original conditions in which God directly intervened cannot he reproduced, at least not until the millennium William E. Wenstrom, Jr. Bible Ministries 19