On The Sixth Day #13

Romans 3.1 – 8 God's Determined Faithfulness

Then what advantage has the Jew? What is the value of being circumcised? Much in every way! In the first place, the Jews were entrusted with the very words of God. If some of them were unfaithful, so what? Does their faithlessness cancel God's faithfulness? Heaven forbid! God would be true even if everyone were a liar! — as the Tanakh says, "so that you, God, may be proved right in your words and win the verdict when you are put on trial." Now if our unrighteousness highlights God's righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.) Heaven forbid! Else, how could God judge the world? "But," you say, "if, through my lie, God's truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?" Indeed! Why not say (as some people slander us by claiming we do say), "Let us do evil, so that good may come of it"? Against them the judgment is a just one!

• vv. 1-2
  
  • to be 'entrusted'
    
    • it's not for you
      
    • it is for someone else altogether through you
      
  • Israel was entrusted
    
    • not for itself alone
      
    • but for the nations
      
    • for all of creation
      
  • 'in the first place' - Paul never adds a second or a third point to the list he begins here; maybe 'in the
    first place' might mean "most importantly." However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included.
    
  • words of God or the whole revelation of God [literally the 'oracles of God' which generally means "divine utterance" -- any divinity – any utterance]
    
    • possibly Torah
      
    • all of holy scriptures
      
    • all of the utterances of the true God
      
      • so pagans would understand what Paul was talking about
        
    • by using the word oracles (Greek logia), Paul highlights God's personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities
      
  • in any case it was the Jews to God entrusted His message for all of creation
    
• they failed and kept the message to themselves
  
  • [kinda reminds me of the parable of the servant who hid the talent so he wouldn't lose it]
    
• so what is God going to do about this situation
  
  • God is faithful even though Israel is not vv. 3-4
    
  • and He will continue with His original plan
    
  • He just needs a faithful Israelite
    
• vv. 4-5 seem to make it look like both God and Israel are opposing parties to a legal proceeding AND that God is also the judge – clearly not fair & just
  
• v. 6 says it's not that way at all God is simply the Judge
  
• and now we face two burning, and maybe even slanderous, questions vv. 7-8
  
  • if my evil [lie] causes God's truth to abound – why call me a sinner?
    
  • & why not do evil – all kinds of evil – so that good may come the more?
    
  • Paul is referring to misrepresentations about his teaching on justification by faith
    
    • if a person is made right with God by faith alone, through God's grace and apart from works, it could seem as if the Good News
      
      • allows believers to sin repeatedly
        
      • because their sin is forgiven when confessed – even repeatedly one might think
        
  • One of Paul's purposes is to help the Roman Christians understand that such misunderstandings are without basis
    

And Paul leaves those questions for later – Chapter 9. This passage is just a teaser to keep us interested in the whole letter and to help make sure we see it as a whole thing before we pick it apart.

(Source material is from N T Wright, John Wesley, Martin Luther, ESV Study Bible, Orthodox Study Bible, NLT Study Bible, NET Bible, et. al.)

On The Sixth Day #12

Romans 2.17 – 24 The Claim of the Jew – AND Its Problems

But if you call yourself a Jew and rest on Torah and boast about God and know his will and give your approval to what is right, because you have been instructed from the Torah; and if you have persuaded yourself that you are a guide to the blind, a light in the darkness, an instructor for the spiritually unaware and a teacher of children, since in the Torah you have the embodiment of knowledge and truth; then, you who teach others, don't you teach yourself? Preaching, "Thou shalt not steal," do you steal? Saying, "Thou shalt not commit adultery," do you commit adultery? Detesting idols, do you commit idolatrous acts? You who take such pride in Torah, do you, by disobeying the Torah, dishonor God? —as it says in the Tanakh, "For it is because of you that God's name is blasphemed by the Goyim [Gentiles/Nations]."

• Israel – the Jews"
  
  • light to the nations!!
    
  • entrusted with the Torah!!
    
  • from which would come Messiah
    
    • and the "world to come" under his Kingship
      
    • with Israel as the King's court perhaps
      
• but Israel was a complete failure even with it's advantages
  
• it's high opinion of itself has blasphemed God among the very nations to which it was supposed to shed light
  
• v. 17 - "But if you call yourself a Jew" –
  
  • highest point of Jewish glorying, after further description of it
    
    • is interposed, vv. 17-20,
      
      • in two sets of five statements
        
        • of which the first five, vv. 17-18, show what he boasts of in himself;
          
          • rest on Torah and
            
          • boast about God and
            
          • know his will and
            
          • give your approval to what is right, because you
            
          • have been instructed from the Torah
            
        • and the second five, vv. 19-20, what he glories in with respect to others.
          
          • a guide to the blind,
            
          • a light in the darkness,
            
          • an instructor for the spiritually unaware and
            
          • a teacher of children,
            
          • since in the Torah you have the embodiment of knowledge and truth;
            
    • then refuted, correspondingly, in vv.21-24,
      
  • is itself refuted in vv. 25ff,
    
• v. 24 quotes Isaiah 52:5 [LXX] and calls to mind Ezekiel 36:20-23
  

Romans 2.25 – 29 The Badge the Name and the Meaning

For circumcision is indeed of value if you do what Torah says. But if you are a transgressor of Torah, your circumcision has become un-circumcision! Therefore, if an uncircumcised man keeps the righteous requirements of the Torah, won't his un-circumcision be counted as circumcision? Indeed, the man who is physically uncircumcised but obeys the Torah will stand as a judgment on you who have had a b'rit-milah and have Torah written out but violate it! For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God.

• v. 25 -- the Jews were inclined to believe that they would be spared at the last judgment by virtue of their circumcision. Circumcision was required of all Jewish males for entrance into the covenant (Genesis. 17:9–14; Leviticus. 12:3), and hence it was likely viewed as a form of covenant protection. Un-circumcision. Paul argues, however, that those who violate the law are counted before God as uncircumcised. In other words, they are outside the covenant and therefore destined for judgment. Circumcision would be of value (Gk. ōpheleō) for salvation if the circumcised would obey the law perfectly, but no one can do that.
  
• Paul takes up the issue of circumcision again in Romans. 4:9–16; and Galatians. 2:3–5; 5:2–12; 6:12–15.
  
• The "badge" of Jewish distinction – circumcision is only valuable if what it identifies is true – someone who is part of the true "light to the nations"
  
• but Israel has failed and not rather than mark honor and distinction, circumcision now adds to God's anger because the once "favorite son" is now just like every other stranger – un-circumcised
  
• whether physically circumcised or not – all who truly and out of faith in God keep the Torah – knowingly or unknowingly – will be a Jew inwardly –
  
  • a true chosen one of God &
    
  • truly a light to the nations
    
  • circumcised in his/her heart by the Spirit
    
    • well known in OT
      
      • Deuteronomy 10:16 & 30:6
        
      • Jeremiah 4:4
        
      • and seen as God's work in people's hearts
        
        • Jeremiah 31:33; 32:39-40;
          
        • Ezekiel 11:19; 36:26-27
          
• such a person will be honored by God's "praise"
  
  • a play on words
    
    • Judah from which the word "Jew" comes means "praise"
      
    • though it doesn't work in Greek – obviously, Paul is thinking in Hebrew
      
    • so this "praise" would make a believer part of the renewed/refreshed covenant
      

(Source material is from N T Wright, John Wesley, Martin Luther, ESV Study Bible, Orthodox Study Bible, NLT Study Bible, NET Bible, et. al.)

On The Sixth Day #11

Romans 2.12 – 16 How God's Impartial Judgment Will Work

When the Gentiles sin, they will be destroyed, even though they never had God's written law. And the Jews, who do have God's law, will be judged by that law when they fail to obey it. For merely listening to the law doesn't make us right with God. It is obeying the law that makes us right in his sight. Even Gentiles, who do not have God's written law, show that they know his law when they instinctively obey it, even without having heard it. They demonstrate that God's law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right. And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone's secret life.

• all will be judged according to the standard they had.
  
• the nations [Gentiles] were not given the Law [Torah]
  
• the Jews were given the Law –
  
  • that's not fair, they have a clear understanding of God's expectations, so to say [ this questions recurs in the letter many times]
    
  • but remember vv 6-11: the doers of the law are the ones who are righteous before God, and that their justification will be pronounced on the last day
    
• Justification by Faith --
  
  • a present reality
    
  • how you can tell here and now who is truly part of God's people
    
  • and how you can tell if you truly are saved
    
  • James 2:14 – 26
    
  • before the final judgment
    
  • these are the believers who are in God's new and true covenant community
    
  • but final judgment – the rendering of the just and true outcome – is based on a whole life of faith lived out loud so to speak – vv. 7-10 [as well as 14:10]
    
• vv. 14-15 - Gentiles who know his law when they instinctively obey it may be Gentile Christians, especially since written in their hearts (2:15) alludes to the prophecy of the new covenant (Jeremiah 31:31-34). Or they could be non-Christian Gentiles who know God's general moral law through their consciences. In this case, Paul could/would be using the notion of natural law to show how all people could be held accountable for certain basic moral requirements.
  
• Go back to 1:19 – 20 – those who do not have the Law [always the Mosaic/Jewish law] will be judged apart from the Law
  
  • according to what was known from the beginning from creation itself
    
  • and according to whether they obeyed or not – lived it or not --
    
  • work of the law is written in their hearts,
    
  • their conscience bears witness
    
  • their conflicting thoughts
    
    • accuse or else
      
    • defend them
      
• v. 16 - secret life (literally the hidden things): Scripture frequently stresses that God will judge people according to their thoughts and intentions (see 1 Samuel 16:7; Psalms 139:1-2; Jeremiah 17:10)
  

Ultimately, the world is not in the hands of an insensitive or capricious God who will play favorites on judgment day. On that day there will be true, fair and equal justice for each and every person.

And, after living in an unfair, violent world, that is refreshing good news.

(Source material from N T Wright, John Wesley, Martin Luther, ESV Study Bible, Orthodox Study Bible, NLT Study Bible, et. al.)

On The Sixth Day #10

Romans 2.1 – 11 God's Coming Judgment Will Be Completely Impartial

So you have no excuse, anyone, whoever you are, who sits in judgment! When you judge someone else, you condemn yourself on whatever grounds you judge another, because you who judge practice the same things. We know that God's judgment truly falls on those who do such things. And do you think, whoever you are, when you judge those others who do such things and still do them yourself, that you will escape God's judgment?

Or do you despise the riches of God's kindness, forbearance, and patience? Don't you know that God's kindness is meant to bring you to repentance? But because of your hard-heartedness and your refusal to repent from your heart, you are storing up anger for yourselves on the day of anger, when God's just judgment is revealed! God will repay
everyone according to their works.

He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. ⁸But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness. There will be trouble and calamity for everyone who keeps on doing what is evil—for the Jew first and also for the Gentile. But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile. For God does not show favoritism.

• vv. 1-5: 'You' is singular in the Greek. Here, the 'you' is a hypothetical complacent Jew, who feels superior to Gentiles and in no danger of judgment. Paul adopts a popular Hellenistic style called a diatribe, in which a writer tries to win over an audience to his views by portraying a debate between himself and a hypothetical opponent.
  
• vv. 6-11 Paul uses a chiasm (the left half of an "X" arrangement) to make his point:
  
  • A God judges everyone the same (2:6)
    
  • B Life is the reward for doing good (2:7)
    
  • C Wrath is the penalty for evil (2:8)
    
  • C' Wrath for doing evil (2:9)
    
  • B' Life for doing good (2:10)
    
  • A' God shows no favoritism (2:11)
    
• 'live for themselves' translates a rare Greek word (eritheia) that seems to convey the idea of selfish ambition or strife. Using this word, Aristotle scolded the politicians of his day for seeking public office for selfish gain rather than from a desire to serve the people (Aristotle, Politics 5.3; see also 2 Cor 12:20; Gal 5:20; Phil 1:17; 2:3; Jas 3:14, 16).
  
  • is this a warning not to seek salvation for one's self and to ignore God's purpose of renewing/refreshing [saving] all creation?
    
    • my personal salvation has a larger purpose
      
    • and it somehow depends on my serving that purpose
      
• Matthew 7:1 – 2 ... "judge not ... you will be judged by the standard you use"
  
• everyone – without exception – has done these things
  
• and if judge others and actually do the same things you condemn -- you will not escape God's impartial judgment
  
• but "I'm saved" -- kinda forgiven in advance, you think – so I'm okay
  
  • your unrepentant heart,
    
  • you are storing up wrath
    
  • God's righteous judgment will be revealed
    
• will reward
  each one according to his works
  
  • is that really what it says? WORKS???????
    
  • eternal life to those who by perseverance in good works seek glory and honor and immortality
    
  • wrath and anger to those who
    
    • live in selfish ambition
      
    • do not obey the truth
      
    • follow unrighteousness
      
• judgment WILL come – no more second chances
  
• all evil doers will be afflicted and distressed
  
• glory and honor for those who DO good
  
• in both cases: to the Jew first, then the Greek [non-Jew]
  
• NO Partiality with God
  
  • He loves and will save any and all who do as He says
    
  • He will let anger and wrath and judgment be for those who do evil
    

This is Paul's clearest outline of final judgment:

• if human beings insist on being not human – God has no choice
  
• His commitment is to putting things to rights through His love [agape]
  
  • those who are part of it are also part of the new creation
    
  • those who insist on evil CANNOT be part of what is set right
    

(Source material from N T Wright, John Wesley, Martin Luther, ESV Study Bible, Orthodox Study Bible, NLT Study Bible, et. al.)