Romans 9: Romans 9:32a-Israel Did Not Pursue The Law On The Basis of Faith But On The Basis Of Meritorious Works

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1 Romans 9:32-33 Romans 9:32a-Israel Did Not Pursue The Law On The Basis of Faith But On The Basis Of Meritorious Works As we have noted in previous studies, in Romans 9:30, Paul presents a paradoxical conclusion based upon what he taught in Romans 9:6-29 that the Gentiles who did not pursue righteousness like the Jews, obtained it by faith. Romans 9:30, Therefore, what is the conclusion that we are forced to? That the Gentiles who, customarily and characteristically do not zealously pursue righteousness obtained righteousness, in fact a righteousness, which is by means of faith as a source. Then, in Romans 9:31, he teaches that in contrast to the Gentiles even though the nation of Israel zealously pursued righteousness that is based upon obedience to the Mosaic Law, they never measured up to the Law. Romans 9:31, However, even though Israel customarily and characteristically zealously pursues a legal righteousness, they never measured up to the Law. Now, in Romans 9:32a, Paul teaches that Israel never measured up to the Law because they never zealously pursued it on the basis of faith but rather as if it were possible, on the basis of meritorious actions. Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. Why is composed of the preposition dia (diav) (dee-ah) and the accusative neuter singular form of the interrogative pronoun tis (tiv$) (tis). The preposition dia is employed the accusative form of the interrogative pronoun tis, what and functions as a marker of cause presenting the reason why or the basis for Paul s statement in Romans 9:31. These two words introduce a rhetorical question that asks why the nation of Israel could never measure up to the Law. The interrogative pronoun tis asks a debater s rhetorical question and functions as the object of the preposition dia. So the prepositional phrase dia ti poses a rhetorical question that asks the reason why the Jews never measured up to the Law. Therefore, we will translate the prepositional phrase dia ti, for what reason. Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. Because is the conjunction hoti (o^ti) (hot-ee), which is employed with the indicative mood of the verb dioko, which is omitted due to the figure of ellipsis though clearly implied in order to form a dependent causal clause that presents 2009 William E. Wenstrom, Jr. Bible Ministries 1

2 the reason why the nation of Israel never measured up to the Law. We will translate hoti, because. Corrected translation thus far of Romans 9:32: For what reason? Because Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. They did pursue does not translate a word in the original text but is correctly added by the translators since Paul is using the figure of ellipsis where he deliberately omitted the third person singular present active indicative form of the verb dioko (diwvkw) (dee-o-ko), though it is implied from Romans 9:31. As was the case in Romans 9:31, the verb dioko in Romans 9:32 means, to zealously pursue and is used with the unregenerate Israelites as its subject. The verb refers to doing something with intense effort and with a definite purpose or goal in mind and that purpose and goal is identified as being in right relation to God. It denotes zealously pursuing after something so as to acquire it. Thus, it denotes unregenerate Jews zealously pursuing the Law. The Jews zealous pursuit was not the problem it was the way in which they went about that pursuit, which was wrong. Instead of pursuing the Law by faith they went about pursuing to justify themselves before God by performing a meritorious system of works from it. The third person singular form of the verb is of course a reference to unregenerate Israel. The present tense of the verb is a gnomic present, which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. This indicates that as the subject, the nation of Israel as an eternal spiritual truth never zealously pursued the Law by faith but rather by means of a meritorious system of works. The active voice is stative meaning that the subject exists in the state indicated by the verb. This indicates that the nation of Israel, as the subject, never existed in the state of zealously pursuing the Law by means of faith but rather by means of a meritorious system of works. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate dioko, they, as an eternal spiritual truth, pursue. The verb s meaning is emphatically negated by the emphatic negative adverb ou (ou)) (oo), which is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, objective, final. It therefore emphatically negates the idea that the nation of Israel zealously pursued the Law by means of faith. Thus, with these two words Paul is saying that the reason why the nation of Israel never measured to the Law is that they never zealously pursued it on the basis of faith. We will translate ou, never William E. Wenstrom, Jr. Bible Ministries 2

3 Corrected translation thus far of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. It does not translate a word in the original text but is correctly added by the translators since Paul is employing the figure of ellipsis where he deliberately omits the accusative neuter third person singular form of the intensive personal pronoun autos (au)tov$) (ow-tos), though it is clearly implied. The word refers to the Mosaic Law and functions as an accusative direct object meaning that it is receiving the action of the verb dioko, which is also deliberately omitted by Paul but clearly implied. Corrected translation thus far of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue it Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. By faith is composed of the preposition ek (e)k), by and the genitive feminine singular form of the noun pistis (pivsti$), faith. The noun pistis refers to the non-meritorious system of perception of placing one s trust or confidence in the merits of the Lord Jesus Christ as Savior. He is the object of faith for salvation and justification since His spiritual death on the Cross as an impeccable person redeemed sinful mankind from the slave market of sin, satisfied the demands of a holy God that human sin be judged, reconciled the entire human race to God and fulfilled the righteous requirements of the Law. He is also the object of faith for salvation and justification since His physical death dealt with the problem of man s sin nature, which is the source of personal sin. That He is the object of faith is indicated in Romans 3:22 and 26. Romans 3:19-26, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to 2009 William E. Wenstrom, Jr. Bible Ministries 3

4 measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus whom God the Father offered publicly as a propitiatory gift through faith by means of His blood in order to demonstrate His righteousness because of the deliberate and temporary suspension of judgment of the sins, which have taken place in the past on the basis of the tolerance originating from the character and nature of God the Father. Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. In Romans 9:32, the preposition ek is used with the genitive form of pistis as a marker of cause with focus upon source. Therefore, this prepositional phrase indicates that the nation of Israel never measured up to the Law because they never zealously pursued it on the basis of faith as constituting the source of justification. We will translate the prepositional phrase ek pisteos, on the basis of faith as a source. Corrected translation thus far of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue it on the basis of faith (as a constituting the source of justification) There are three forms of perception: (1) Empiricism: Trusting in one s experiences in life to make decisions. (2) Rationalism: Trusting in one s intellect to make decisions in life. (3) Faith: Trusting in the authority of another to make decisions in life. Faith is the only system of perception that God will accept because it is compatible with His grace policy. Ephesians 2:8, For by grace you have been saved through faith; and that not of yourselves, it is the gift of God. The believer is saved and receives the forgiveness of his sins-past, present and future based upon the merits of Christ and His death on the Cross. 1 John 2:12, I am providing information in writing at this particular time for the benefit of all of you, little children in view of the fact that for the benefit of all of you, your sins have been forgiven-past, present and future on the basis of His merit. Therefore, the noun pistis faith refers to making the non-meritorious decision to trust or place one s complete confidence in the Person of Jesus Christ for salvation. Faith demonstrates itself by obedience to the commands of God. The command that the unbeliever must obey in order to receive eternal salvation is to believe on 2009 William E. Wenstrom, Jr. Bible Ministries 4

5 the Lord Jesus Christ. This is illustrated by Paul when talking to the Philippian jailor. Acts 16:27-31, When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried out with a loud voice, saying, Do not harm yourself, for we are all here! And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, and after he brought them out, he said, Sirs, what must I do to be saved? They said, Believe in the Lord Jesus, and you will be saved, you and your household. Believe is the verb pisteuo (pisteuvw), which is in the imperative form meaning that it is a command and the word means to trust, place complete confidence in the Person of Christ in order to receive the gift of eternal life. The object of the Christian s faith at the moment of salvation is the Lord Jesus Christ and the object of his faith after salvation is the written Word of God. Faith for the Christian is trusting in the authority of the Word of God in order to govern one s life. Faith is obedience to God s commands and is the positive response to God s commands and acting upon those directions. The Bible never separates faith from obedience. Hebrews 11:8, By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. Unbelief on the other hand is disobedient and is the negative response to God s commands and as a result the failure to act upon God s commands. Hebrews 3:12, Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. After salvation the believer is to walk by means of faith in the Word of God. 2 Corinthians 5:7, for we walk by faith, not by sight. Romans 1:16-17, For I am never ashamed of the gospel for it is as an eternal spiritual truth God s power resulting in deliverance for the benefit of everyone who as an eternal spiritual truth believe, to the Jew first and then to the Greek. For by means of it, the righteousness originating from God is as an eternal spiritual truth revealed from faith to faith. Just as it stands written for all of eternity, But the righteous shall choose for himself to live by means of faith. Galatians 3:11, Now that no one is justified by the Law before God is evident; for, THE RIGHTEOUS MAN SHALL LIVE BY FAITH. Hebrews 10:37-38, FOR YET IN A VERY LITTLE WHILE, HE WHO IS COMING WILL COME, AND WILL NOT DELAY. BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH; AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM William E. Wenstrom, Jr. Bible Ministries 5

6 Just as the Christian received the Lord Jesus as his Savior by exercising faith in Him for eternal salvation, so after salvation he is to live by the same principle of faith (Compare Ephesians 2:8-9 with Colossians 2:5-7). Colossians 2:5-7, For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ. Therefore as you have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude. The principle of faith operates quite simply: (1) God speaks and we hear His Word. (2) We trust His Word and act on it no matter what the circumstances are or what the consequences may be. The circumstances may be impossible, and the consequences frightening and unknown but we obey God s Word just the same and believe Him to do what is right and what is best. Hebrews 11:1-3 gives a definition of faith and also a description of the nature of faith or in other words, what faith does and how it works. Hebrews 11:1-3, Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. Faith is the positive response and obedience to God s commands and prohibitions and acting upon those directions. Unbelief on the other hand is disobedient and is the negative response to God s commands and as a result the failure to act upon God s commands. A Christian s faith is based upon trusting in the authority of the Scriptures in order to govern his life and is a non-meritorious system of perception. The object of the Christian s faith at the moment of salvation is the Lord Jesus Christ and the object of his faith after salvation is the written Word of God. In order for the Christian to please God and gain His approval he must trust in the authority of the Scriptures to govern his life (See Hebrews 11:6). Hebrews 11:6, And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. Fellowship with God is based upon a moment-by-moment walk of faith in the Lord. Galatians 2:20, I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the {life} which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. Faith in the Word of God is the way to victory over the enemy, Satan William E. Wenstrom, Jr. Bible Ministries 6

7 1 John 5:4, For whatever is born of God overcomes the world; and this is the victory that has overcome the world -- our faith. In fact, the believer is commanded to take up for himself the shield of faith. Ephesians 6:16, In addition to everything, I solemnly charge all of you to take up for yourselves your shield, which is your faith because that will enable all of you to extinguish all the flaming arrows originating from the evil one. The believer acquires faith through hearing the communication of the Word of Christ. Romans 10:17, So faith comes from hearing, and hearing by the word of Christ. Answered prayer requires faith and is thus an expression of confidence in God s ability to meet one s need (Matt. 8:10; Luke 7:9; Matt. 9:22; Mark 5:34; Luke 8:48; Matt. 9:29; 17:20; Luke 17:5; Mark 9:29; Matt. 21:22; Mark 11:24; 1 John 3:21-22; James 1:5-8; 5:15). Matthew 21:22, And Jesus answered and said to them, Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, Be taken up and cast into the sea, it will happen. And all things you ask in prayer, believing, you will receive. James 5:16b, The effective prayer of a righteous man can accomplish much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. Then he prayed again, and the sky poured rain and the earth produced its fruit. True faith regards what has been requested as one s own possession even though the request has not been received. Faith here is an attitude toward God, in which the believer considers God to be faithful who will perform all that which He is promised in His Word. This attitude is illustrated in Philippians 1:6. Philippians 1:6, I am confident of this very same thing, namely that, the One (God the Holy Spirit) who began in all of you a good work that is divine in character, will completely finish it up to the day of Christ who is Jesus. The great Old Testament saints were men and women who lived by this principle of faith. Hebrews 11:1-3 gives a definition of faith and also a description of the nature of faith or in other words, what faith does and how it works. Hebrews 11 lists many individuals who express faith in God by being obedient to His Word, thus God bears witness to them in His Word what an honor. They honored God by trusting in His promises, thus God honors them. These individuals are summarized in Hebrews 12:1 as the so great a cloud of witnesses. Hebrews 11:4-40 is devoted to a summary of the lives and labors of great men and women of faith who lived in Old Testament dispensations, Abraham being one 2009 William E. Wenstrom, Jr. Bible Ministries 7

8 of them and his wife Sarah as well. In each instance, you will find the same elements of faith: (1) God spoke to them through His Word. (2) They responded to His Word and obeyed God. (3) God bore witness about them. Hebrews 11:1-12:3, Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks. By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he obtained the witness that before his being taken up he was pleasing to God. And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness, which is according to faith. By faith Abraham, when he was called, obeyed by going out to a place, which he was to receive for an inheritance; and he went out, not knowing where he was going. By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city, which has foundations, whose architect and builder is God. By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised. Therefore there was born even of one man, and him as good as dead at that, as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND INNUMERABLE AS THE SAND WHICH IS BY THE SEASHORE. All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, IN ISAAC YOUR DESCENDANTS SHALL BE CALLED. He considered that God is able to raise people even from the dead, from which he also received him back as a type. By faith Isaac blessed Jacob and Esau, even 2009 William E. Wenstrom, Jr. Bible Ministries 8

9 regarding things to come. By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones. By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict. By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect. Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart William E. Wenstrom, Jr. Bible Ministries 9

10 The Lord will test the believer s faith after salvation in order to produce endurance in them. James 1:2-4, Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance and let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. The Lord rewards the believer after his faith has been tested. James 1:12, Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. This principle is illustrated in the life of Abraham who is called the father of the believer s faith. Abraham was a man of faith. He was saved by faith and he walked with God by means of faith in Him. Romans 4, Therefore, what is the conclusion that we are forced to with respect to Abraham s experience, our forefather with respect to genealogical descent? For instance, if-and let us assume that it s true for the sake of argument that Abraham was justified by means of meritorious actions, then, he does possess a reason for boasting but never in the judgment of God. For what does the Scripture say? Abraham had absolute confidence in (the Son of) God. Consequently, for his benefit, it was credited and regarded as righteousness. But for the benefit of the one who does work hard, his compensation is never considered at any time as a gift but rather, what is due. On the other hand, for the benefit of the one who does not work hard but does exercise absolute confidence in the One who, as an eternal spiritual truth, justifies the ungodly, his faith is, as an eternal spiritual truth, credited and regarded as righteousness. In fact, in the same way, David also describes the blessing that produces divine happiness in the person for the benefit of whom God (the Father) as an eternal spiritual truth credits (divine) righteousness independently of meritorious actions: Spiritual benefits belong to those whose crimes have been fully pardoned and whose failures to measure up have been covered. A spiritually prosperous man, whose personal sin the Lord, as an eternal spiritual truth, absolutely never ever takes into account. Then, is, as an eternal spiritual truth, this blessing that produces a happiness that is divine in quality upon the circumcised, or also upon the uncircumcised? For we contend, Faith was credited and regarded as righteousness for the benefit of Abraham. In what condition then, was it credited, at the point of time when he was circumcised, or when uncircumcised? By no means, when circumcised but rather, when uncircumcised. In fact, he had undergone the distinguishing mark, namely, circumcision as confirmation of the righteousness, that is by means of faith, 2009 William E. Wenstrom, Jr. Bible Ministries 10

11 which he had when uncircumcised in order that he himself might, as an eternal spiritual truth, be the spiritual father over each and every person who does believe while uncircumcised so that righteousness might be credited to them for their benefit. In addition that he himself might, as an eternal spiritual truth, be the father over the circumcision, not only with reference to those from the circumcision, absolutely not. But also, with reference to those who do imitate the example produced by our father Abraham s faith, which he exercised when uncircumcised. For the promise to Abraham or to his Descendant that he himself, as an eternal spiritual truth, would inherit the earth was, as an eternal spiritual truth, never by means of obedience to the (Mosaic) Law but rather by means of the righteousness produced by faith. For, if-and let us assume that it s true for the sake of argument, those who by means of obedience to the (Mosaic) Law are, as an eternal spiritual truth, heirs, then faith is useless and in addition, the promise is meaningless. For, the Law, as an eternal spiritual truth, produces righteous indignation but where there is, at any time, the total absence of the Law, neither, is there, as an eternal spiritual truth, violation. On account of the following, it (the promise of inheriting the world) is, as an eternal spiritual truth by means of faith as a source in order that it might be fulfilled in accordance with grace with the result that the promise is, as an eternal spiritual truth, guaranteed to each and every one of the descendants. Not only for the benefit of those descended from the jurisdiction of the Law, absolutely not but also for the benefit of those descended from Abraham s faith who is, as an eternal spiritual truth, the spiritual father of each and every one of us. (Just as it stands written for all of eternity, I have appointed you to be the spiritual father of many nations. ) He is, as an eternal spiritual truth, the spiritual father of each and every one of us in the determination of God whom (God) he (Abraham) had absolute confidence in, the One who, as an eternal spiritual truth, gives life to the dead ones and in addition, as an eternal spiritual truth, commands the non-existent to exist who had absolute confidence upon the object of confident expectation contrary to human expectation with the result that he himself became the father over many nations according to that which is solemnly declared, in this way, your descendants will be. In fact, without becoming weak with respect to his faith, after careful consideration and observation he was thoroughly aware of his own physical body as now being sexually impotent while already being approximately a hundred years of age as well as the impotence of Sarah s womb. Yet, with respect to the promise from (the Son of) God, he never permitted himself to doubt by means of unbelief but rather he permitted himself to be empowered by means of his faith while simultaneously giving glory to (the Son of) God. Also, he was being fully 2009 William E. Wenstrom, Jr. Bible Ministries 11

12 assured that what He had promised to do in the future, He is also, as an eternal spiritual truth, able to fulfill. Therefore, for this very reason, for his benefit it was credited and regarded as righteousness. Now, by no means was it written on behalf of him alone that it was credited for his benefit but also for our sake. For whose benefit, it is without a doubt, as an eternal spiritual truth, credited when we do exercise absolute confidence upon the One who raised Jesus our Lord from the dead ones who has been delivered over to death because of our transgressions and in addition was raised because of our justification. Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. But is the adversative use of the conjunction alla (a)llav) (al-lah), which introduces a statement that presents a concept that is in total contrast or is totally antithetical to zealously pursuing the Law based upon faith as the source of justification. It indicates that zealously pursuing the Law on the basis of faith as a source of justification is totally antithetical to pursuing the Law on the basis of meritorious actions as a source of justification. Faith in Christ will result in justification since Christ perfectly fulfilled the Law. On the other hand, performing meritorious actions will not since the Law requires perfect obedience which sinners do have not capacity to do. We will translate the word, but rather. Corrected translation thus far of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue it on the basis of faith (as a constituting the source of justification) but rather Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. As though is the relative adverb of manner hos (w($) (hoce), which functions as a comparative particle introducing a comparison between zealously pursuing the Law by means of faith with doing so by means of works. With this word Paul is saying that the nation of Israel never measured up to the Law because they never zealously pursued it by means of faith as a source but rather as if it were possible by means of meritorious works as a source. We will translate the word as if it were possible. Corrected translation thus far of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue it on the basis of faith (as a constituting the source of justification) but rather as if it were possible Romans 9:32, Why? Because they did not pursue it by faith, but as though it were by works. By works is composed of the preposition ek (e)k), by, which is followed by the genitive neuter plural form of the noun ergon (e&rgon) (er-gon), the works William E. Wenstrom, Jr. Bible Ministries 12

13 The noun ergon is used in the plural form and means, meritorious actions since we are speaking in the context of Israel attempting to be declared justified by God by zealously pursuing to measure up to the Law by being obedient to it. The preposition ek functions with the genitive form of the noun ergon, works as a marker of cause with focus upon source. Therefore, this prepositional phrase indicates that the nation of Israel never measured up to the Law because they zealously pursued it on the basis of or because of meritorious actions as constituting the source of justification. So we will translate the prepositional phrase ex ergon, on the basis of meritorious actions as constituting the source (of justification). Completed corrected translation of Romans 9:32: For what reason? Because they, as an eternal spiritual truth, never zealously pursue it on the basis of faith (as constituting the source of justification) but rather as if it were possible on the basis of meritorious actions (as constituting the source of justification). In Romans 9:30, Paul presents a paradoxical conclusion based upon what he taught in Romans 9:6-29 that the Gentiles who did not pursue the righteousness like the Jews, obtained it by faith. Romans 9:30, Therefore, what is the conclusion that we are forced to? That the Gentiles who, customarily and characteristically do not zealously pursue righteousness obtained righteousness, in fact a righteousness, which is by means of faith as a source. Then, in Romans 9:31, he teaches that in contrast to the Gentiles even though the nation of Israel zealously pursued righteousness that is based upon obedience to the Mosaic Law, they never measured up to the Law. Romans 9:31, However, even though Israel customarily and characteristically zealously pursues a legal righteousness, they never measured up to the Law. Now in Romans 9:32a, Paul poses a rhetorical question that asks why the nation of Israel never measured up to the Law by zealously pursuing righteousness that is based upon obedience to the Law. He answers this question by teaching that Israel never zealously pursued it on the basis of faith as constituting the source of justification but rather as if it were possible, on the basis of meritorious actions as constituting the source of justification. The Jews zealous pursuit of the Law was not the problem it was the way in which they went about that pursuit, which was wrong. Instead of pursuing the Law on the basis of faith they went about pursuing to justify themselves before God by performing a meritorious system of works from it. They failed to understand the purpose of the Law. In the study of the Bible, there are three specific purposes that surface in the proper use of the Mosaic Law. First of all, in a general sense, the Mosaic Law was 2009 William E. Wenstrom, Jr. Bible Ministries 13

14 given to provide a standard of righteousness (Deuteronomy 4:8; Psalm 19:7-9). In the process, it revealed the righteousness, holiness, and goodness of God (Deut. 4:8; Lev. 11:44-45; 19:2; 20:7; Rom. 7:12-14). The Law given at Mount Sinai to Israel was to reveal a holy God and to demonstrate the reality of an infinite gulf that separated man from Him. Secondly, the Law was given to identify sin and reveal man s sin and bankrupt spiritual condition as guilty before God (Rom. 3:19f; 7:7-8; 5:20; Gal. 3:19). God s holy Law reveals to man just who and what he is, namely, sinful and separated from God by an infinite gulf that he is unable to bridge in his own human strength. Therefore, we can see why Paul said in Romans 4:15 that the Law produces God s righteousness indignation in that it exposes man s sinfulness and makes man aware of sin in his life and that an infinite gulf stands between him and a holy God. Lastly, the Law was given to shut man up to faith, i.e., to exclude the works of the Law (or any system of works) as a system of merit for either salvation or sanctification and thereby lead him to Christ as the only means of righteousness (Galatians 3:19-20, 20-24; 1 Timothy 1:8-9; Romans 3:21-24). The ceremonial portion of the Law did this by pointing to the coming of a suffering Savior, for without the shedding of blood, there is no forgiveness (Hebrews 9:22). The Law demonstrated to the Jew his sin (and so all mankind) and that he was shut up under that sin but was also designed to guide him, indeed to drive him to Christ. The Mosaic Law cannot justify an individual before God (Romans 3:20-28; Galatians 2:16) and could not provide eternal salvation for men (Galatians 3:21-26). It could not provide the Holy Spirit and could not solve the problems of the old sin nature (Romans 8:2-3). It could not make perfect, or permanently deal with sin (Hebrews 7:19) nor could it sanctify (Galatians 3:21; 5:5; Romans 8:3). Therefore, as Paul says in Galatians 3:19-24, the Law was designed to be a temporary guardian until the coming of Christ, the Suffering Messiah Savior. However, Israel approached the Law as a system of merit, shifting from a faith basis to a works basis (Exodus 19:8; Romans 10:3). Even today, people often try to use the Law as a means of establishing their own standing before God. But the Word of God emphatically teaches us that the Law brings a curse since sinful mankind cannot render perfect obedience to the Law and also because the Law exposes man s sinfulness and thus condemns him (Galatians 3:10-12). Galatians 3:10-12, For as many as are of the works of the Law are under a curse; for it is written, CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM. Now that no one is justified by the Law before God is 2009 William E. Wenstrom, Jr. Bible Ministries 14

15 evident; for, THE RIGHTEOUS MAN SHALL LIVE BY FAITH. However, the Law is not of faith; on the contrary, HE WHO PRACTICES THEM SHALL LIVE BY THEM. It brings death since it is a killer (2 Corinthians 3:6-7; Romans 7:9-10). The Law brings condemnation (2 Corinthians 3:9), makes offenses abound (Romans 5:10; 7:7-13). It declares all men guilty (Romans 3:19), and holds men in bondage to sin and death (Galatians 4:3-5, 9, 24; Romans 7:10-14). This is because man possesses an old Adamic sin nature that can never fulfill the righteousness of the Law, especially in the spirit of the Law. Therefore, mankind always falls short as Romans 3:23 tells us, and becomes condemned or guilty before a Holy God (Romans 3:19). Several passages of Scripture clearly establish that the coming of Christ has brought an end to the Mosaic Law. Romans 10:4, Christ is the end of the law for righteousness to everyone who believes, which instituted a new law or principle of life, i.e., the law of the Spirit, the one of liberty and grace (Rom. 8:2, 13). This fact was also clearly settled by the Jerusalem Council in Acts 15, which was convened to investigate the issue of the Law and its place in the life of believers. The council came about because some were saying Unless you are circumcised according to the custom of Moses, you cannot be saved, and because even certain of the Pharisees who had believed were also saying It is necessary to circumcise the Gentiles and to order them to observe the law of Moses. The conclusion of the council, consisting of apostles and elders, was to reject the concept of placing New Testament believers under the yoke of the Law (Acts 15:6-11). The only thing the Jerusalem Council asked was that Gentile believers control their liberty in matters that might be offensive to Jewish believers, but they did not seek to place the believers under the yoke of the Law for they realized the Law had come to an end (Compare Romans 14). Finally, the book of Hebrews demonstrates that the old covenant of the Mosaic Law was only temporary and has been replaced by the coming of Christ whose ministry is based on. A better priesthood, one after the order of Melchizedek, which is superior to Aaron s, and a better covenant with better promises (see Hebrews 7-10). The old covenant was only a shadow of heavenly things, and if it had been able to make men perfect before God there would have been no occasion for a second or new covenant (see Hebrews 7:11-12; 8:1-13). This change in the priesthood also necessitates a change in the Law, which demonstrates that the Law has been terminated or done away. A careful reading of the New Testament shows us that nine of the Ten Commandments are repeated as obligations for believers with the one exception 2009 William E. Wenstrom, Jr. Bible Ministries 15

16 being the command to keep the Sabbath. If the Mosaic Law has been done away, then why are these commandments repeated in the New Testament? Further, some commandments outside the Ten Commandments are even repeated in the New Testament. For instance, as a motivation for loving others, Paul referred to four of the Ten Commandments because they demonstrate this principle, but then, to summarize, he mentioned one from Leviticus 19:18, You shall love your neighbor as yourself. Part of the purpose of the Law was to point men to the coming Savior through its shadows and types. Through the moral law, man could see God s holy character as well as his own sinfulness and the infinite gulf that separates God and man. Through the ceremonial part of the Law (the priesthood, sacrifices, and tabernacle), man could find the solution to his sin by faith in what this part of the Law represented, a suffering Savior, one who would die as the Lamb of God. But even though no one could perfectly keep the Law, it was also designed for Israel s immediate blessing by setting forth-righteous principles that would show them how to love God and their fellow man. This would produce a stable and secure society as well as a testimony to the nations (Deuteronomy 4:6-8). Thus, in 613 commands the Mosaic Law represented an ethical code given by God to Israel to govern the nation until the coming of Messiah, but at their heart, they represented the moral law of God, namely, righteous principles vital to humanity. Today, we are not under this code, but many of its righteous principles, the eternal laws of God, have been carried over and are part of the law of the Spirit of life in Christ (Romans 8:2) or the law of Christ (1 Corinthians 9:21; Galatians 6:2). In this, some of the former commands are carried over (Romans 13:9), some new commands and guidelines are added (Ephesians 4:11f; 1 Timothy 3:1f; 4:4), and some have been revised, as in the case of capitol punishment, which is to be exercised by human government (Romans 13:4). It needs to be emphasized that the end of the Mosaic Law, including the Ten Commandments, does not cancel or detract one iota from the eternal moral law of God. Remember, the moral principles of the ten laws did not begin with Sinai but are as eternal and immutable as the character of God. Understanding this should dispel the fears of those who think the abolition of the Mosaic Law leaves only a state of lawlessness. The moral principles embodied in the law of Moses are called the righteousness of the law (Romans 8:4), which demonstrates that such principles are the goal of a life directed by the Spirit and the Word, and in the same context, Paul teaches that the believer is not under the Mosaic law (Romans 6-8). Therefore, the born-again Jew of the first century moved entirely from the Mosaic Law into the new economy of grace instituted by Jesus Christ (John 1:17). The Law is still good from the standpoint of its main function and purpose (1 Timothy 1:8-10; James 2:1-10; Galatians 5:1-3; 6:1), which is how James uses the Law, to 2009 William E. Wenstrom, Jr. Bible Ministries 16

17 reveal sin (James 2:9), to get believers out of self-righteous legalism, and move them into a walk by faith in a living Savior. The believer is never saved by keeping the Law (Galatians 2:21) and he is not under the Law as a rule of life, i.e., sacrifice, Sabbath keeping, tithing (Rev. 6:14; Acts 15:5, 24). Therefore, he does not walk by the Law but by the Spirit, which is the new law for the New Testament saint (Romans 8:4; Galatians 5:5), which is law of liberty through faith in the power of God. The believer is dead to the Law (Rom. 7:1-6; Gal. 2:19) by virtue of his identification with Jesus Christ in His death, who fulfilled the Law. He is to fulfill the righteousness of the Law, i.e., the spirit of the law as seen in Christ s words in Matthew 10:37-40 love for God, and love for one s neighbor (James 2:9). But this can only be fulfilled through knowledge of the Word of God and the filling of the Holy Spirit, which furnishes the power or ability needed to live the Christian life according to the eternal moral law of God. Therefore, church age believers are under God s new law, the law of the Spirit of life in Christ Jesus (Romans 8:2-4). Christ fulfilled the Ten Commandments by living a perfect and sinless life and so when man trusts in Christ as his Savior, Christ s righteousness is imputed to that individual so we have justification (Romans 4) resulting in the fact that the Law can t condemn us (Romans 8:1; 7:1-6; Romans 5:1; 4:4-8). Christ fulfilled the ceremonial ordinances, the shadows and types of His person and work, by dying on the cross for us and in our place. Again there is no condemnation because the believer is in Christ (Col. 2:14; Romans 3:24-25). Christ also fulfilled the Social Law, but now He replaces it with a new way of life fitting to our new salvation. He gives provision for the inner man, namely, the indwelling Holy Spirit who provides us the capacity to experience sanctification so that we may experience also the righteousness of the Law (Romans 8:2-4). Christ is the end of the Law and church believers are not under the Mosaic Law but under grace (Rom. 6:14). Since the Lord Jesus Christ fulfills the Law by His person and work at the Cross, church age believers are under a new law, namely, the obligation to walk by the Spirit of Life through faith in the Word of God (Romans 8:2-4). If we are led by the Spirit, then we are not under the Law (Galatians 5:18). Against such, i.e., the fruit of the Spirit, there is no law because the believer is then operating under the highest law, the standards are met as we walk by the Holy Spirit and grow in the Word (Gal. 5:22). After salvation by grace there has always been the grave danger of reverting to Law or legalism by taboos and tactics of coercion, or some form of human manipulation (Galatians 3:1-3). To go back to the Law as a way of life puts one under the control of the flesh, it nullifies true spirituality by faith in the Holy Spirit, and defeats the believer, which results in 2009 William E. Wenstrom, Jr. Bible Ministries 17

18 human good and domination by the sin nature or the flesh (Galatians 5:1-5; Colossians 2:14f). The fact that the Christian is not under the Mosaic Law does not mean, of course, that there is lawlessness or no proper sense of morality or ethics in the Christian life but rather quite the opposite is true. But in dealing with the subject of morality, it must be understood that the teaching of the New Testament is that morality cannot justify you before a holy God (Titus 3:5; Ephesians 2:8-9). Furthermore, the morality of the Christian life is to be the result of the living in the nature of Christ by obedience to the Spirit s voice, which is heard through the communication of the Word of God. In the New Testament, then, completely adequate teaching is provided as to the principles of conduct the Christian will follow if he truly presents his body a living sacrifice (Romans 12:1) and walks by means of the Spirit (Ephesians 5:9). Titus 2:11-14 provides an outline around in which to group these principles. Titus 2:11-15, For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. These things speak and exhort and reprove with all authority. Let no one disregard you. First in this passage it is stated that God s grace brings us salvation but His grace then teaches us to live soberly, righteously and godly. These are three important lines of responsibility in that the believer is not to become arrogant or think more highly of himself than he ought to (Romans 12:3). He fulfills his obligations to love his fellow man and love God with his entire being (Romans 13:8-10) William E. Wenstrom, Jr. Bible Ministries 18