A Messianic Bible Study of the Book of Romans

A Messianic Bible Study of the book of Romans

INTRODUCTION The YashaNet Torah Study Group has begun its book of Romans study, the second in our series of Bible book studies. Each of these studies designed for students to reach greater depths of understanding the Scriptures. Our other studies (Matthew, Revelation), are also being placed on this web site. The book of Romans Study is an intermediate level course. NOTE: If you are new to Torah-based Bible study, we recommend you start with our Matthew study. One goal of this study is to correct the common errors made in most Romans studies (and Bible studies in general), that are caused by ignorance of the context of the letter and a tainted opinion of Paul's view of the Torah. Only with an understanding of the historical and cultural reality surrounding the first century Roman congregation can anyone begin to properly interpret Paul's letter.

All of these facts help explain the beliefs and prejudices held by many gentiles in the congregation that Paul was writing to. Unfortunately, these issues have not been properly addressed until very recent times. This study aims to add to the current growing body of knowledge. We will seek to accomplish this by: ● ●

Placing the Romans letter back into its correct historical, cultural and religious context Understanding that the author, Paul, was a Torah-observant rabbi and Pharisee who viewed his mission to the gentiles in the context of his service to Israel

The following books will be used as part of this Romans study. The first several are recent publications, used to a great deal in this study, and highly recommended. We have linked their titles to their respective pages on Amazon.com to assist those interested in ordering them. ● ● ● ● ● ● ● ● ● ●

The Mystery of Romans, by Mark Nanos Romans: A Shorter Commentary, by C.E.B. Cranfield The Jewish Roots of Romans, by Joseph Shulam The Shema: Spirituality and Law in Judaism, by Norman Lamm Jew and Gentile in the Ancient World, by Louis H. Feldman The Unknown Paul, by Jacob Jervell On Romans and Other New Testament Essays, by C.E.B. Cranfield Luke and the People of God, by Jacob Jervell Caesar and Christ, by Will Durant The First Messiah, by Michael O. Wise

http://www.yashanet.com/studies/romstudy/index.htm (1 of 3)28-9-2006 20:10:42

A Messianic Bible Study of the book of Romans ● ●

Paul and the Jewish Law, by Peter J. Tomson Maimonides' Introduction to the Talmud, translated by Zvi Lampel

We will supplement the above by drawing on extra-Biblical Jewish writings including; the Talmud, Midrash Rabbah, Zohar and Bahir. This study will spend some time researching "background" material for Romans before approaching the actual text. This material is critical to a proper understanding of the book of Romans.

BACKGROUND MATERIAL Click here to go to Part 1 Topics Include: First century Roman view of Judaism; Collegia; the Synagogue and its authority; Jews among

the empire; Roman paganism; anti-Jewish sentiment

Click here to go to Part 2 Topics Include: Jewish views of: salvation, faith and freedom; expectations of the Messianic Age; "halakha" for righteous gentiles

Click here to go to Part 3 Topics Include: Paul's view of faith, mission to the gentiles, Torah in Paul's life, Torah in Paul's teachings,

interpreting Paul's difficult writings, the "curse of the Law," the multiple functions of the Torah, Torah in the life of the believer in Yeshua

Click here to go to Part 4 Topics Include: Roman anti-Semitism, Roman-Jewish wars, anti-Jewish Roman laws, development of "the

Church," church fathers, church councils

TEXT ANALYSIS Introduction

Romans 8:1-39

Last Updated: 7/20/00

Romans 1:1-1:17

Last Updated: 11/28/00

Romans 9:1-33

Last Updated: 7/20/00

Romans 1:18-1:32

Last Updated: 12/29/00

Romans 10:1-21

Last Updated: 7/21/00

Romans 2:1-2:29

Last Updated: 12/31/00

Romans 11:1-36

Last Updated: 7/21/00

http://www.yashanet.com/studies/romstudy/index.htm (2 of 3)28-9-2006 20:10:42

Last Updated: 01/01/01

A Messianic Bible Study of the book of Romans

Romans 3:1-31

Romans 12:1-21

Last Updated: 7/30/00

Romans 4:1-25

Last Updated: 06/29/01

Romans 13:1-14

Last Updated: 9/10/00

Romans 5:1-21

Last Updated: 06/29/01

Romans 14:1-23

Last Updated: 9/12/00

Romans 6:1-23

Last Updated: 06/29/01

Romans 15:1-33

Last Updated: 9/12/00

Romans 7:1-25

Last Updated: 06/29/01

Romans 16:1-27

Last Updated: 11/28/00

Last Updated: 06/29/01

RETURN TO THE STUDIES INDEX PAGE | GO TO THE YASHANET HOME PAGE

http://www.yashanet.com/studies/romstudy/index.htm (3 of 3)28-9-2006 20:10:42

HISTORY OF ROME AND JUDEA

Background - Part 1 Rome and Judea (Last updated 4/10/00)

JEWS IN 1ST CENTURY ROME By the time of Yeshua and Paul, the land of Israel (Judea and Samaria) had been part of the Roman Empire for several decades. The first emperor, Julius Caesar, granted rights to Jewish communities because their ancestral laws predated Rome. Jews had legal privileges as a collegia (defined by Roman law as religious & legal entities), giving them the right to assemble, have common meals and property, govern and tax themselves, and enforce their own discipline. All of this authority was placed under the auspices of the Synagogue and its legal body, the Sanhedrin. The Jews were also given exemption from military service and emperor worship. They were the only nonpagan religious group in the Roman empire to have these rights. Under Roman law, no new religions were allowed and all other religious societies (other than Judaism) were forbidden by Caesar to have presence in the city of Rome. All of these factors led to much resentment and the formation of a social anti-Jewish sentiment among the population. (1)

JEWISH VERSUS ROMAN CULTURE Anti-Jewish commentaries can be found in many of the writings of popular Roman authors of the time such as; Tacitus, Poseidonius, Apollonius Molon, Damocritus, Apion, Quintilian, Cicero, Plutarch, Philostratus and Aelius Aristeides. Most of their slurs centered around Jewish separatism, the Sabbath, dietary laws and circumcision. (2) The Roman world was pagan and centered around the worship of many gods. Idolatry was woven into Roman life. Basic table fellowship was done with a god as guest of honor or master of ceremonies. Meat and wine were often eaten only in "religious" settings. Roman society was also centered around "openmindedness", community, and a Hellenistic view of life, emulating the culture and philosophies of the Greeks. In the midst of this was a Jewish society of around 7 million (about 10 percent of the Roman population), a very noticeable minority. (3) The Roman culture stood in great contrast to that of the Jews and their Torah, which taught; moral absolutes, separation from the (pagan) ways of Rome and belief in one God (and living for Him). http://www.yashanet.com/studies/romstudy/rom1.htm (1 of 4)28-9-2006 20:11:04

HISTORY OF ROME AND JUDEA

The majority of Roman citizens could not comprehend the "strangeness" of the Jews. Beyond that, proselytism was considered an un-Roman act. Jews were despised by the rest of the Roman people for their peculiar religious practices and failure to worship the gods of Rome -- as every other conquered people was forced to do. The "citizen of the Pax Romana" was the antithesis of "a good Jew." (4)

THE SYNAGOGUE The authority given by the Romans to the Synagogue explains such occurrences as Paul being able to persecute Jewish believers (before his conversion) as mentioned in the book of Acts. (These were Messianic Jewish believers, still under the authority of the Synagogue, even as believers. They were not "Christians" as often taught.) The Synagogue had the right to enforce discipline on anyone who was under their authority. As Scripture points out, Paul was given the "39 lashes" by the Synagogue authorities on more than one occassion (2 Corinthians 6:3-10; Acts 21:21-26; 32). An important point to note here is that Paul kept himself under the authority of the Synagogue. According to Roman law, he could have used his Roman citizenship to stop this discipline. However, according to Jewish law, he then would have forfeited his right to speak and teach in the Synagogue and possibly been barred from the Temple. (5) As we will see in this study, although Paul is commonly known as "the apostle to the Gentiles," this ministry was for the benefit of Israel (Romans 11:13). (6) When the "Synagogue" is mentioned in Scripture it is important to note that this is not simply some local religious group or building. The Synagogue was a system made up of groups throughout Judea and out of the land. Each was independent but operated in concert with the others. Although there were varying views, factions and sects, there were key similarities including; Torah observance, Sabbath, circumcision, and dietary halakhah (keeping the kosher laws). There was a hierarchy of authority and all ultimately answered to the Sanhedrin. The Synagogue was also a social institution around which Jewish community life evolved. Leaders were responsible to school children, provide lodging for travelers and bury their dead. The association of synagogues acted together like the organization and government of a city. Each member was under authority and discipline of the leaders. Their parameters of authority in relation to the Jewish Community included: ● ● ●

Religious education Administration, including collection of temple tax and Roman tax Discipline, including judgement and punishment (flogging is mentioned in the Mishnah)

The Jewish society in the city of Rome consisted of a number of synagogue communities. About a dozen have been positively identified, but there were likely many more, due to smaller size of the homes of the Jews, that were mostly located in less affluent sections of Rome. Meetings were often held in the larger homes.

http://www.yashanet.com/studies/romstudy/rom1.htm (2 of 4)28-9-2006 20:11:04

HISTORY OF ROME AND JUDEA

It is also important for this study to note that such gatherings were also considered to be held under Jewish synagogue authority as they were the only religious group allowed to do this by law. There were no "Christian house churches," as is often incorrectly taught. Not only would have been illegal to hold such meetings, but Christianity as a separate sect did not exist at the time of Paul's letter to Rome. Acts 15 shows that decisions regarding gentiles were being made by their Jewish leadership, who stated that the gentiles would learn more as they continued attending Synagogue (Acts 15:21).

GENTILES WITHIN JUDAISM Gentiles have always had the option to follow the minimal requirements of God or to become involved with the faith of Israel, and even fully convert. They were also welcome in the Synagogue, as long as they acted appropriately. There was no "corner bookstore" for them to purchase a Bible and go home and read it. The only place they could hear the Scriptures read was in the Synagogue (or the actual Temple if in Jerusalem). Judaism had long established standards for gentile God-followers who were welcome in synagogue (re: Isaiah 56:6-7). Such gentiles were regarded as "potential" Jews in different stages of development. There were minimal requirements for gentiles who were righteous without becoming Jews, and others for gentiles in process of conversion to Judaism. Cornelius, a Roman mentioned in Acts, is an example of a gentile who had taken on some of the ways of Judaism. These standards were in a constant state of evolution and discussion within Judaism. The rules also varied between gentiles living in the land of Israel, versus those among the Jewish diaspora. As such, Acts 15:1932, 16:1-5 and 21:25 reflects the minimum standards for gentile followers of Yeshua, living among Jews in a diaspora setting at that time. This was not a strict or stagnant definition, as these gentile believers were to continue learning and taking on more of the Torah as they went to Synagogue (Acts 15:21). This was nothing new -- Paul's view on this issue is also seen in Ephesians 2:10-12, where he tells gentiles that now they are part of the faith of Israel, including its Torah. This is another important point - which stands in contrast to standard Christian doctine. Although gentiles were not required to take on all the Torah as a prerequisite to salvation, the Torah has always been God's guideline for all his "called out ones" to live by -- be they Jew or gentile. This will be discussed in detail in a later section.

THE CONGREGATION AT ROME The congregation at Rome had a very important distinction to the other Messianic congregations mentioned in the "New Testament." It was the only one not directly founded by one of the apostles. It would seem that at the time of the events of Acts 2, some of the Jews who came from Rome to Jerusalem for the feast of Shavuot, became believers. They returned to their city and began a congregation. By the time of Paul's letter, the congregational makeup most likely had a gentile majority, though the leadership probably was still in Jewish hands. http://www.yashanet.com/studies/romstudy/rom1.htm (3 of 4)28-9-2006 20:11:04

HISTORY OF ROME AND JUDEA

Unfortunately, the congregation was not properly established by apostolic authority and had developed internal problems. This is the purpose for which Paul wrote the book of Romans. As we will see, much of the difficulty the congregation was experiencing was caused by a great influx of gentiles. Most of these gentiles were not previously regular Synagogue attendees with an appreciation of the faith of Israel (as compared to those in Jerusalem for example). Rather, they entered their "new faith" directly from the pagan Roman world, full of its anti-Jewish prejudices, as outlined above. As new "believers," they knew very little about God and His Messiah, and virtually nothing of the Torah. Beyond that, they had no respect for Jewish customs and Synagogue regulations.

1. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis, pp. 43-46. 2. Jew & Gentile in the Ancient World, Louis H. Feldman, 1993, Princeton University Press, Princeton, NJ, pp. 1233. 4. 5. 6.

176 Caesar and Christ, Will Durant, 1944, Simon and Schuster, New York, p. 546. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis, pp. 64-68. ibid. Romans - A Shorter Commentary, C.E.B. Cranfield, 1985, William B. Eerdmans publishing Company, Grand Rapids, MI, pp. 275-276.

Click here to send us a question or comment on this part of the study!

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/rom1.htm (4 of 4)28-9-2006 20:11:04

Jewish views of salvation, faith and freedom

Background - Part 2 Jewish Views of Salvation, Faith and Freedom (Last updated 4/10/00)

Although there rarely if ever was a single Jewish view on any specific subject in the first century, we can determine some overall conceptions regarding important topics such as salvation, faith and freedom.

JEWISH VIEW OF SALVATION Judaism of the second Temple period (and prior) considered the concept of salvation more national (corporate) than exclusively personal, as modern Christianity views it. The salvation of the individual Jew was connected to the salvation of the entire people. This belief stemmed directly from the teachings of the Torah. The idea of corporate salvation of Israel is reflected in Paul's letter to the Romans, particularly in chapters 9-11. Although God, in the Torah, taught His people sanctification of the individual, He also expected them to function together (spiritually) and be accountable to one another. This was (and is still today) perceived to be a source of conflict, as it often meant having to "limit" your personal spiritual experience on account of someone else. The concept of salvation was tied to that of restoration for Israel. It included such ideas as: ● ● ● ● ● ● ● ●

Rescue from national enemies Restoration of national symbols State of shalom among peoples Inauguration of the age to come Liberation from Rome Restoration of the Temple Free enjoyment of their own land Inauguration of a new covenant between Israel and her God

Some of the Scriptures that testify to these things are: Isaiah 2:1-4; 11:9-10; 27:12; 33:22; 42:1-6; 45:14,23; 49:5-6; 23; 51:4-5; 52:7-10; 54:3; 56:1-8; 60-66; Ezekiel 17; 20:42; 34; 36:9-12; 39:26; 47:1348; 48:35; Daniel 7; Micah 2:12; 4; 5:10-15; 7:17; Amos 9:11-13; Zechariah 2:11; 8:20-23; 14:1-11; Zephaniah 2:9;10; Joel 3:17.

http://www.yashanet.com/studies/romstudy/rom2.htm (1 of 4)28-9-2006 20:11:12

Jewish views of salvation, faith and freedom

The Jews of the first century expected to be rescued from foreign dominion. This would occur after they suffered (a purification process) for past breaches of their covenant with God. (See: Deuteronomy 4:32, Isaiah 40:1-2, Jerermiah 31:27-40, Ezekiel 18; 36:24-28, and Hosea 14:2.) Ideas regarding the Messiah did not have a concensus. The exception to this would be the Qumran community, whose literature has a highly developed sense of Messiah. Even in the Qumran literature however, one can see evolving thought about Messiah. They seem to go from a two-Messiah theory to a belief in a single Messiah as represented by Melchizadek, who resolved the "conflict" of Messiah being both King and Priest. This will be discussed later in this study. Perhaps the one view of Messiah shared among the groups was that His main task would be directly related to the restoration of Israel. (Hence some of the opinions expressed by the people about Yeshua, in the Gospels.)

JEWISH VIEW OF FAITH This is an important topic when discussing faith in Jewish texts such as the book of Romans in the "New Testament." A 20th century "western" definition of faith is often used to support theologies that claim to be based on the (Hebrew) Scriptures. For instance, within modern Christianity there is a range of belief regarding faith: ●

●

●

The idea that faith is totally separate from "works" based on verses such as Ephesians 2:8-9 and Romans 3:28 and others (as taught by some Protestants) The idea that works must be performed to "earn salvation" (i.e., penance and purgatory, as taught by some Catholics) The idea the works (following some of the Torah's commandments) are somehow part of the equation, but we are "not under the Law," as we have "freedom in Christ" (as taught by both Protestants, Catholics and others)

When dealing with the texts of the "New Testament," the English language word "faith" must be interpreted in the Hebrew context it was originally conceived in by the author. As such, the word "trust" may be a better one to use, at it conveys a combination of belief and action. The Jewish view of "faith," including that of Paul, is established in ideas such as: ●

●

Faith is active and includes the "works" of following Torah. The foundational statement of faith in Judaism is the "Shema," from Deuteronomy 6:4. The term "hear" (as in "Hear O Israel ...", means to hear and respond obediently. Faith and obedience are woven together. This is clearly reflected in the words of Yeshua, Paul and James. Walking in God’s Torah is a sign of established faith, as founded in: Exodus 16:4; Leviticus 18:34; Deuteronomy 28:9; Joshua 22:5; Jeremiah 44:23; Ezekiel 5:6-7; Daniel 9:10 and Micah 4:2. We

http://www.yashanet.com/studies/romstudy/rom2.htm (2 of 4)28-9-2006 20:11:12

Jewish views of salvation, faith and freedom

●

●

are told in James 1:23-25 to look in the perfect law (Torah) of liberty to make sure we are living correctly before God. Judaism had an established yet evolving halakha (standard) for "walking in faith" for gentiles. The "New Testament" gives us a "snapshot" of what the current practice was, as seen in: Matthew 3:8; Acts 15:19-16:4; Ephesians 2:10; James 2:19-20 and John 14:15. The Tenakh taught that the same Torah applied for gentiles following God who were living in the Land. (Exodus 12:49; Leviticus 19:33-34; 24:22; Numbers 9:14; 15:15-16, 29.) This teaching can be seen as continuing in both Acts 15:21, where it states that new gentile believers will continue Torah learning as they attend synagogue, and also in Ephesians 2:10-12, where Paul tells gentiles that before they came to faith they were not part of the commonwealth and covenant of Israel. This latter verse implies that these gentiles now DID have a relationship to this covenant, which is based on the Torah -- both knowing and doing it -- as Paul and James both attest to: Romans 2:13 - For not the hearers of the law are just before God, but the doers of the law shall be justified. James 1:22 - But be ye doers of the word, and not hearers only, deceiving your own selves.

The concept of obedience of faith, is one that we will see as our Romans study goes forward.

JEWISH VIEW OF FREEDOM In the old movie, "The Ten Commandments" with Charlton Heston, Moses decends Mount Sinai and sees the golden calf. He then holds the two tablets above his head and shouts to the Israelites, "There is no freedom outside the Law!" For once, Hollywood got it right. It is a truly unfortunate situation that today, many people believe that freedom in their "Messiah" means freedom from the Law. (It should be made clear before going any further, that "Law" is an inaccurate translation for "Torah," as it actually means "revelation" or "instruction" from God.) This belief ("we are not under the Law") can be traced back to the development of the early "Church" (and its anti-Semitic roots) and was amplified by later gentiles such as Martin Luther, and the other "Protestant reformers." Of course, by the time of Luther, "the Church" already had no regard for Torah. The Protestant reformation initiated the process of defining a theology that separated itself from its Catholic origins. However, this was not a return to the faith of Israel as followed by Yeshua, Paul and the rest of the Jews in the pages of the "New Testament." (There are several articles in the YashaNet Library on these topics.) Freedom in the mind of Paul and other Jews of his time was founded in the events surrounding the giving of the Torah (Exodus 4:22-23; Exodus 7:16; Exodus 8:1). Although the Hebrews experienced a physical http://www.yashanet.com/studies/romstudy/rom2.htm (3 of 4)28-9-2006 20:11:12

Jewish views of salvation, faith and freedom

freedom when God led them out of Egypt, their true freedom came when they received the Torah. Ask anyone what Moses said to Pharaoh on multiple occassions, and they will probably recall him saying, "Let my people go." However, this is only half the message. As Scripture shows, what God told Moses to say was, "Let my people go, so they may serve me." They were then given the Torah to enable them to do just this. Freedom also involves serving a higher purpose. In 1 Corinthians 8, Paul speaks of having freedom to eat meat that may have been sacrificed to idols, as an idol is a meaningless thing to the believer. He cautions however, that if this action may cause another person grief, that the higher principle is to defer from doing anything that may cause the other person to stumble. Hence freedom means having the ability (and responsibility) to NOT partake of certain things. This concept will be important when we study the text of the Romans letter. Of course the ultimate example of this is Yeshua, who had the "freedom" to not die on the cross, yet did so in order to serve the higher purpose He was ordained for. Click here to send us a question or comment on this part of the study!

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/rom2.htm (4 of 4)28-9-2006 20:11:12

PAUL AND THE FAITH OF ISRAEL

Background - Part 3 Paul and the Faith of Israel (Last updated 6/14/00)

RELATED STUDY INFORMATION Interpreting Paul's Difficult Writings Paul and the "Curse of the Law"

To better understand the faith that Paul teaches, we need to go back to the time of the first century. Judaism was dominated by a group called the Pharisees, whose affairs and leadership were both supported by, and limited by, the Roman government. The first issue that must be addressed is the term "Pharisee" itself. A modern dictionary (1) gives two definitions: 1. A member of an ancient Jewish sect that emphasized strict interpretation and observance of the Mosaic law in both its oral and written form. 2. A hypocritically self-righteous person. Our modern western culture equates #1 above with #2. Pharisees are "the bad guys," and the beliefs they held were wrong too. After all, didn't Yeshua call them hypocrites, evil, sons of snakes, etc.? How do we reconcile this with the fact that twenty years into his ministry for Yeshua, Paul still identified himself as a Pharisee (Acts 23:6, 26:5). As a good Pharisee, Paul upheld and kept the Torah all of his life -- we see this throughout the book of Acts and in his letters. When we read the "New Testament" in its proper Hebrew context, we find that Paul, (properly named Sha'ul), read, understood, taught, and wrote about the Scriptures and the Messiah from a Pharisaic Hebrew mindset. Paul was personally taught by Gamliel, who was himself a Pharisee and the head of the Sanhedrin. There is a real possibility that Paul was being prepared to take over the Sanhedrin's leadership. This would have made Paul the equivalent of "Chief Justice of the Supreme Court" of Israel. Paul called himself a "Hebrew of Hebrews," a term that means he was not a Hellenistic Jew (Jews that had largely abandoned much of the Torah in order to be "more accepted" in the Greek/Roman culture they lived in). As we will see, Scripture shows that none of this changed when Paul became a believer.

http://www.yashanet.com/studies/romstudy/rom3.htm (1 of 6)28-9-2006 20:11:19

PAUL AND THE FAITH OF ISRAEL

PAUL'S MISSION TO THE GENTILES Paul received his "marching orders" from the Jerusalem Council in Acts 15. This council was called to address the specific issue of Gentiles having to prove themselves through works of the Torah PRIOR to salvation (Acts 15:1). The Gospel was now going out to a very pagan Gentile world, and these new believers were coming directly into the faith of Israel through the Messiah. No longer did they have to "come up through the ranks" of Judaism as Gentiles had before. This was a "new way" of doing things, but it was confirmed by God (Acts 15:8). It was difficult for many Jews to embrace this "instant acceptance of Gentiles," as these converted pagans knew nothing of Torah and they brought a lot of terrible practices with them. Peter's comment (Acts 15:10) pointed out to those who wanted the gentiles "to become Jews first," that if God had commanded perfect Torah observance as a prerequisite to faith, then they all were in jeopardy, as none of them could keep it perfectly prior to faith. Nonetheless, once these gentiles accepted Yeshua, the Council in required them to immediately follow certain minimal Torah commands (Acts 15:20). This was done in order to fellowship with Jewish (and also other Gentile) believers who already knew and kept Torah. The council gave these basic Torah commands with the understanding that these gentiles would learn more of Moses' Torah as they attended Synagogue/Temple. (This is the meaning of Acts 15:21.) If the gentiles did not follow the minimal commands of the council, they would have been thrown out of the Synagogues and not exposed to the continued reading and study of God's word.

THE TORAH IN THE LIFE OF PAUL In the book of Acts, Luke makes it clear that those of Israel who accepted the Messiah of Israel AND followed the Torah, were the "ecclesia" (meaning, "called out ones" and NOT "the Church") (2) Paul did not hold a different view. Scriputre shows that He himself kept Torah and spoke in favor of it: He circumcised a man who had not yet been: Acts 16:1-3 - Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: Which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. He took a Torah vow: Acts 18:18 - And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn http://www.yashanet.com/studies/romstudy/rom3.htm (2 of 6)28-9-2006 20:11:19

PAUL AND THE FAITH OF ISRAEL

his head in Cenchrea: for he had a vow. He continued to follow the Levitical feast day of Unleavened Bread: Acts 20:6 - And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. He kept and encouraged others to keep Passover: Cor. 5:8 - Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. He continued to follow the Levitical feast day of Shavuot (Pentecost): Acts 20:16 - For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. 1 Corinthians 16:8 - But I will tarry at Ephesus until Pentecost. He kept Yom Kippur (this is the fast mentioned in the following verse): Acts 27:9 - Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, He proved he did not teach against Torah by taking a vow: Acts 21:21-26 -And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. He cited his continued Torah observance in his defense before a Roman governor: http://www.yashanet.com/studies/romstudy/rom3.htm (3 of 6)28-9-2006 20:11:19

PAUL AND THE FAITH OF ISRAEL

Acts 24:14-17 - But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a conscience void to offence toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings. And again to another Roman governor: Acts 24:14-17 - While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. And to a Jewish audience: Acts 28:17 - And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

THE TORAH IN PAUL'S TEACHINGS Paul taught others to keep Torah in the same way. An excellent example can be seen where he instructed Timothy to "rightly divide" the word of God. This means that there is a correct way to "sort out" Scripture. What is this way? This was to be done according to Torah, as Torah (including the rest of the Tenakh), are the Scriptures Paul wrote about to Timothy, saying: 2 Timothy 3:17 - And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. There are several important teachings in these three verses: 1. Timothy had the Scriptures Paul refers to, since he was a child. This did NOT include the "New Testament." 2. God's plan of salvation in the "Old Testament" Scriptures was through faith. God has not changed. 3. The "Old Testament" Scriptures were what was to be used by believers in Yeshua for; doctrine, reproof, correction and instruction in righteousness. How many people following Yeshua today teach about Him and what faith is, from the "Old Testament?" Paul told Timothy to do this. 4. Works are inseparable from faith. 5. With these "Old Testament" Scriptures, the man of God is thoroughly furnished. The "New http://www.yashanet.com/studies/romstudy/rom3.htm (4 of 6)28-9-2006 20:11:19

PAUL AND THE FAITH OF ISRAEL

Testament," though it is also inspired, does not contradict anything in the Torah/Tenakh. In fact the "New Testament" books must be interpreted in light of what the Torah already teaches - not the other way around. Unfortunately, most people coming to faith today are first taught a church's particular theology regarding the "New Testament" (i.e., one not grounded in Torah) and then the "Old Testament" is interpreted for them according to their church's view of the "New Testament." This was not the method of the original Nazarene Messianic community. To the first believers, the letters of the New Testament, though inspired, were not simply "more books of the Bible," to be read any way one pleased (i.e., ahead of a proper understanding of the Torah.) The epistles epistles of Paul, James, Peter and John were viewed as containing halachtic teachings -explanations (often to gentiles) of how to follow Torah as a believer (or community of believers) in Messiah Yeshua. Today, there is a "Jesus" that is preached almost exclusively from the New Testament. Did Paul and the other disciples preach Yeshua using the New Testament? Of course not -- all they had was the Tenakh. The Torah, which is the Word of God, came first, and nothing can contradict it or it is to be rejected. We are saved by faith alone -- but this faith, according to the Hebrew Scriptures, (both "Old" and "New" Hebrew Testaments) is a trusting relationship that is inseparable from following God's word on how we are to live -- His Torah. Yeshua Himself is inseparable from the Torah, as He is its goal and fulfillment -the "walking Torah." This teaching is consistent through the "New Testament" when interpreted correctly. Paul himself says if you are a Gentile who has chosen to follow the Messiah -- you now have a relationship to the Torah of Israel - The Torah that holds the covenants of promise: Ephesians 2:11-12 - Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

1. The American Heritage Dictionary, Second College Edition, Houghton Mifflin Company, Boston, 1985. 2. The Unknown Paul - Essays on Luke-Acts and Early Christian History, Jacob Jervell, 1984, Augsburg Publishing House, Minneapolis, p. 41.

RELATED STUDY INFORMATION Interpreting Paul's Difficult Writings Paul and the "Curse of the Law" http://www.yashanet.com/studies/romstudy/rom3.htm (5 of 6)28-9-2006 20:11:19

PAUL AND THE FAITH OF ISRAEL

Click here to send us a question or comment on this part of the study!

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/rom3.htm (6 of 6)28-9-2006 20:11:19

INTERPRETING PAUL'S DIFFICULT WRITINGS

INTERPRETING PAUL'S DIFFICULT WRITINGS Paul was a second Temple period Pharisee and expert Torah scholar and teacher. As we will see, many of his writings even draw from deep, mystical, Hebrew concepts about God. People reading Paul's letters today face several challenges: 1. They know little of (Paul's) Pharasaical understanding of Scripture. 2. They know little of the Hebrew methods of interpretation and teaching that Paul used and which existed since before Paul's time (i.e., PARDES and the Rules of Hillel). 3. They know little of the deeper mystical aspects of Paul's Hebrew theology. (Many of these will be discussed in our advanced Revelation study.) 4. The Hebrew concepts Paul tries to convey are not carried over well into the Greek language. (i.e., to convey the idea of "legalistic following of the commandments away from faith," the phrase erga nomos, meaning "works of the Law," had to be "created" as such a concept did not exist in the Greek language at that time.) 5. As much as Hebrew meaning is lost when Paul's thoughts were put into first century Koine Greek, they are further distorted when translated a second time, into modern English. 6. In addition to 4 and 5 above, readers today come to Paul's letters with a bias instilled in them by their own theology. (i.e., they are already taught the idea that Paul taught "we're not under the Law" before they even begin "studying" his teachings.) Peter taught that Paul was hard to understand, and that was before the some of the problems listed above came into being. Peter wrote that there would be those who would twist Paul's words to mean something incorrect. What kind of people would do that? Peter said these are lawless men (2 Peter 3:17). By "lawless," Peter did not mean people who were without Roman law. Lawless, in this religious context (understanding Paul's writings and other Scriptures correctly), refers to being without God's Law - the Torah. Peter is saying that those who twist Paul's writings are those who don't have (know/follow) Torah. They will approach these letters, in (often willful) ignorance, and incorrectly interpret them. The "problem" that arises when studying Paul, is that although there are as many verses where he speaks highly of following Torah (as shown above) there are other places where he seems to teach differently. These are verses where Paul talks about things like, "the curse of the Law," or "not being under Law but grace." A typical (and incorrect) reconciliation to this, is that whenever Paul is seen doing things that promote Torah observance, he was either trying to "keep the Jews happy," or he was "weak," falling back to his "old ways." Another issue that causes problems interpreting Paul has to do with how his epistles are viewed, namely that:

http://www.yashanet.com/studies/romstudy/rom3a.htm (1 of 6)28-9-2006 20:11:49

INTERPRETING PAUL'S DIFFICULT WRITINGS ●

●

They are generic all-purpose letters for anyone to glean personal meaning from, when in fact they were written to specific people addressing specific situations in their cultural and historical setting. Although much of what Scripture teaches can be applied to "current events," unless you first understand the specific situation the writer was addressing in the proper context, you cannot begin to apply it in any other way with any validity. Where similar words are used in different letters, the same concepts are being spoken of, when in fact they could have little or nothing in common.

EXAMPLE 1: There were in fact TWO prominent heresies that crept into the early Messianic community in Paul's time. One was the idea that gentiles had to become Jews first, taking on all the Torah before they could be saved. This was the first problem to arise, coming from the "Jewish camp," as they had received the message of Yeshua first. They were still holding on to traditional ideas concerning Gentile salvation. Most Christians are aware of this situation as it is thoroughly taught throughout Christianity, the proponents of which are usually called "Judaizers," although this term is also used in a prejudiced fashion for anyone wanting to bring anything Jewish into their faith. What is generally not taught about is the false teaching that later arose from the "Gentile side of the aisle." This was the view that gentiles had no relationship to Torah after they were saved. The background to this problem was completely different than the other one as it had to do with the pagan culture most of the new Gentile converts (outside of Israel) were coming out of. The majority of people today have not studied first century history and are unaware that Gentiles coming to faith in Yeshua, (those not already involved with Synagogue/Temple Judaism), were coming directly out of an extremely anti-Semitic Roman society. As previously mentioned, this is critical to a proper understanding to the Scriptures (especially Paul's letters). Two books that address this subject well are, The Mystery of Romans, by Mark Nanos, and Jew and Gentile in the Ancient World, by Louis H. Feldman. (1) Paul was facing two very different types of problems, and it is important to know which he is addressing in his letters. For example, his early letter of Galatians dealt very much with the former (Jewish) heresy, whereas Romans, was concerned primarily with the latter (Gentile) one. (2) Three important rules of Bible interpretation are: Grammatical/Literary Context Historical Context Cultural/Religious Context The latter two of these are usually ignored in most Bible studies as you have to go outside of the Bible to get the information, something frowned upon in Christian study groups, under the well-meaning but ignorant assumption that you ONLY need Scripture to interpret Scripture.

http://www.yashanet.com/studies/romstudy/rom3a.htm (2 of 6)28-9-2006 20:11:49

INTERPRETING PAUL'S DIFFICULT WRITINGS

As a test, what if a child began studying the New Testament and wanted to know what Rome, a centurion, and a legion, all meant? Could you explain these terms using only the Bible? Of course, not. You would have to turn to an encyclopedia or other extra-Biblical resource. If this is true for simple historical references, how much more true is it for ancient Hebrew spiritual concepts that Paul, Yeshua and others in the New Testament often cite? God did give us the intellectual ability to search for true meaning and correctly interpret His Word (Acts 17:11; 2 Timothy 2:15). To say that one need "only rely on the Holy Spirit," for understanding of the text, is both foolish and unscriptural, as it implies that the Spirit could contradict God's intended meaning as conveyed by the author writing within His Hebrew culture. We are to search and study, rightly dividing the Word (according to Torah) with God's Spirit. We are not to casually read and wait for some "personal enlightenment." This is how false teachings come about, how cults are formed and how people fall into grave sin without realizing it. Returning to Paul's "opponents" in Galatians. These were recent Jewish converts who had an incorrect or incomplete view of faith/salvation. This is shown in several places including; 2:3-5; 3:1-4; 5:2-11 and 6:12-15. These people were telling new Galatian converts that you had to do certain things for salvation, other than trust in God through Yeshua. They were of the same faction mentioned in Acts chapter 15. Note however, that these men also had an incorrect idea on what Paul was in fact teaching, accusing him of teaching against the Torah. (3) If ever Paul had the opportunity to show that we no longer had to follow the Torah, this was it -- However, Paul denied the charge that he taught against Torah in the strongest way possible, by taking a Nazarite vow (Acts 21:21-26). This involved him performing sacrifices and offerings (Numbers 6:1-21). Paul's message to the Galatians is to remind them of the correct equation:

Torah-based faith + Nothing Else = Salvation This is the same message Moses gave his people in his day. Paul does discuss "lifestyle" at the end of this letter. In Galatians 5:16-22, Paul makes a comparison between "walking in the spirit" and "walking in the flesh." He defines those who walk in flesh in verses 19-21 (adulterers, fornicators, sorcerers, etc.) What do those all have in common? They are all transgressions of the Torah. They are violators of the "negative commandments" of the Torah. Because modern interpretation of Scripture is founded on a Greek/western approach and not a Hebrew one, verse after verse in the "New Testament" are stripped from the original context in which the Torahobservant authors wrote them. In place of this, an anti-Torah "spin" has been placed on the Word of the God of Israel.

http://www.yashanet.com/studies/romstudy/rom3a.htm (3 of 6)28-9-2006 20:11:49

INTERPRETING PAUL'S DIFFICULT WRITINGS

EXAMPLE 2: There is a misconception held by many, including some in modern Jewry, that Yeshua may have supported Torah, but the apostle Paul -- well, he's the one that started the Christian religion by taking a stance against Law. For example, Paul's rebuke of Peter, in the second chapter of Galatians, is traditionally viewed as a proof that "the Law" had ended for Jews who now followed the Messiah. After all, doesn't Paul criticize Peter for going back to his "old ways" (keeping kosher) just to placate certain Jews who don't realize he is now "not under the Law?" The problem here is that the text shows that the issue is not one of the food being eaten. Peter was indeed eating with Gentile believers, however this is not "different" in that he was now eating non-kosher food. Rather, it was "different" because Jews generally did not sit and eat with Gentiles at that time. However, Peter was told by God that Gentiles were to be considered "clean." This was the meaning of of his dream in Acts chapter 10, which had nothing to do with eating unkosher food, as seen by Peter's responses in Acts 10:17, 28, 34, 11:3-17; 15:7-10. Peter was rebuked by Paul because of his hypocrisy, as when he saw Jewish brethren approaching, he walked away from the Gentiles, treating them as if they were spiritual inferiors. When Paul says to Peter that they "live" in the same way, he is not talking about their eating habits. Rather, Paul is saying they are "saved" in the same way. This is consistent with the theme of the rest of the letter -- that Jews and Gentiles are saved ("live") in the same way, by faith, not "works of Law." (4) To interpret this section of Scripture to mean that "Paul now eats pork," and is telling Peter he should as well, is a result of the theological bias mentioned earlier. Nothing in Scripture shows that Paul or Peter stopped being Torah-observant Jews. This bias does two things: ●

●

It incorrectly assumes that Paul is anti-Torah and teaches this way, and that what Paul is talking about in these verses is "no longer following the kosher laws" (which simply is not in the text). It ignores the immediate and overall context of the letter, which is salvation by faith for both Jew and Gentile

As an Orthodox Rabbi, Paul taught that Torah was indeed for Gentiles -- not for salvation, but as the direction they should be encouraged to follow subsequent to coming to faith. (As mentioned, this was proclaimed by the Jerusalem council in Acts 15:21). This is part of God's plan for the restoration of His unity through the faith of Israel, as although "God is One" (Hebrew: echad, from Deuteronomy 6:4), He is not yet One. This will occur at the end of days with http://www.yashanet.com/studies/romstudy/rom3a.htm (4 of 6)28-9-2006 20:11:49

INTERPRETING PAUL'S DIFFICULT WRITINGS

the coming of Messiah (Zechariah 14:9). (5) The view of God being echad as found in the Shema (see next section), is at the foundation of all of Paul's writings. This belief teaches: ● ●

●

There is one God, here on earth, for the Jew and the Gentile (i.e., Romans 1:16). There is one God in heaven, with but one revelation (Torah) from Him for all mankind (Exodus 12:48-49, Leviticus 24:22, Isaiah 56). There is one God through history (Malachi 3:6, Hebrews 13:8). The path He has provided for us, is leading to the restoration of the unity of God and His creation. This will be brought together through Messiah, in the Millennium and the ensuing "World to Come" (Olam Haba), a concept that is foundational to the Judaism of Yeshua, Paul and today.

1. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis -- Jew & Gentile in the Ancient World, Louis H. Feldman, 1993, Princeton University Press, Princeton, NJ. 2. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis. Nanos' award winning book (National Jewish Book Award for Jewish-Christian Relations), offers historical insight into the background of Paul's letter not found in any previous work. In it he reveals Paul's concern over the conduct of the Gentiles within the Roman congregation, with respect to them modifying their behavior in order not to offend unsaved Jews who were amidst them in their fellowship, which was still conducted under Synagogue authority. 3. It may be hard to comprehend how Paul could be accused by other Jews, of teaching against the Torah, when he was preaching a pro-Torah message. However, this was not the only time in Jewish history that a great teacher was thus misrepresented. Moses Maimonides (1135-1204 CE), one of the most famous Jewish thinkers and Torah scholar of all time, was accused by his Jewish contemporaries as denying bodily resurrection. They made this claim even though Maimonides had written in his commentary on the Mishnah, Sanhedrin 10:1, that, "Bodily resurrection is one of the fundamentals of the Law of Moses; one who does not accept [resurrection] has no part in the religion, nor any connection to the Jewish people." Maimonides admits he didn't think anyone would take the source of such false teaching and accusation seriously, stating, "...we paid no attention thereto, saying that this individual's (opinion) is of no consequence, because no one can be so foolish as to find it so difficult to understand what we wrote (clearly in our composition). [Moses Maimonides' Treatise on Resurrection, translated and annotated by Fred Rosner, 1997, Jason Aronson Inc., Northval, NJ, foreward to the Second Edition, p. ix, 29-31.] Paul too, was shocked to hear that he was being accused of preaching against the truth of Torah, as seen by his comments in Romans 3:8. Peter, in his epistle, also warned, that people were twisting Paul's words. One has to wonder what Paul will one day have to say of those who teach that he thought Torah was not to be followed by believers in Yeshua! 4. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis, pp. 337-371, for a comprehensive discussion of these verses.

5. A recently published book that deals with some of the essentials of the Shema and offers a well-rounded view of Jewish thought in this matter is; The Shema, Spirituality and Law in Judaism, by Orthodox scholar and Yeshiva University president, Norman Lamm (The Jewish Publication Society, Jerusalem, 1998.)

http://www.yashanet.com/studies/romstudy/rom3a.htm (5 of 6)28-9-2006 20:11:49

INTERPRETING PAUL'S DIFFICULT WRITINGS

RETURN TO THE ROMANS STUDY

http://www.yashanet.com/studies/romstudy/rom3a.htm (6 of 6)28-9-2006 20:11:49

Paul and the Curse of the Law

PAUL AND THE "CURSE OF THE LAW" Did Paul teach that the Torah (the Law) is "a curse" that Yeshua came to do away with? Did he suggest that the Torah could only bring death, and life was in Yeshua, with no regard to Torah? A frequently cited verse used to support this idea is: Galatians 3:10-13 -- For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree. Clearly, there is something called the curse of the Law. But is the Torah iteself a curse? First, recall what God said when He gave the Torah: Deuteronomy 4:39-40 - Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else. Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever. The question that needs to be asked is, "Did God change?" Did He suddenly take what He gave for the spiritual well being of His people (Jews and gentiles who lived among them) and turn it into a curse? Scripture tells us that God does not change. It also tells us that the curses God promised His people (in both Leviticus and Deuteronomy) would come from NOT following His Torah. We know that Paul's view of the Torah clearly remained a positive one: Romans 7:12 - Wherefore the law is holy, and the commandment holy, and just, and good. Romans 7:22 - For I delight in the law of God after the inward man. What's more, when Paul was (falsely) accused that he might be teaching that the Torah was done away, he took strong steps to prove otherwise: Acts 21:21-26 - And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; Them take, and purify thyself with them, and http://www.yashanet.com/studies/romstudy/rom3b.htm (1 of 6)28-9-2006 20:11:57

Paul and the Curse of the Law

be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

THE MULTIPLE FUNCTIONS OF THE TORAH On the surface there seems to be quite a contradiction. How can something God gave, which according to Paul is holy, righteous and good, that Yeshua practiced and upheld (Matt 5:17-20), that "James" said was to be our standard (James 1:22-25), that Paul himself delighted in and also followed, be called a "curse" by Paul? Part of the problem is a failure to understand and teach the dual nature of the Torah. God Himself alluded to this duality when He gave the Torah: Deuteronomy 30:15-17a -- "See, I have set before you today life and good, death and evil, in that I command you today to love the Lord your God, to walk in His ways, and to keep His commandments, His statutes, and His judgements, that you may live and multiply; and the Lord your God will bless you in the land which you go to possess. But if your hearts turn away so that you do not hear, you shall surely perish ..." Notice in those verses that "faith" comes before, and is tied directly to, obedience. First, God says He commands His people to "love the Lord" (trust/faith), and then to walk in His ways (obey His Torah). Next, He says if their hearts turn away (lack of faith) they will perish. God's view of faith is not void of action on our part. It is not a matter of "just believing" in certain facts. The most famous verse in Judaism is the Shema, found in Deuteronomy 6:4: Shema Israel Adonai Elohenu Adonai echad. "Hear oh Israel, the Lord is our God, the Lord is one. "Shema," the first word of the verse, is usually translated "hear," but is a complex word that means to, "accept, implying faith, commitment, and obedience." (1) Hebrews 3:7-4:2, says Moses and the children of Israel were preached the Gospel in the Wilderness, but they perished. Were they condemned for "failing to follow every point of the Law?" No, It was due to lack of faith. The book of Hebrews says they did not "mix" what they knew to do (the Torah) with faith. http://www.yashanet.com/studies/romstudy/rom3b.htm (2 of 6)28-9-2006 20:11:57

Paul and the Curse of the Law

Faith in God and following Torah are inseparable. Look again at the verse from Deuteronomy quoted earlier. Note that before telling His people to keep the commandments, He tells them to first have faith: Deuteronomy 4:39-40 - Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else. Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever. The above verse mirrors the "10 Commandments," the first of which is to have faith in God. Paul, in his letter to the Galatians, writes about the purpose of the Torah. He compares it to a tutor to us before faith (2). Yet, he also talks about "the curse" of the Law. One seems "good" and the other "bad." How can this be? The answer is that although one function of the Torah is to show man how sinful he is and that he stands condemned before a righteous God, this is not all that the Torah does! Only by trusting in God for salvation, AND agreeing to walk in His ways, are we considered "right" with God: 1 John 2:3-5 - And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. The only commandments John knew was the Torah. What is important to know here is that the Torah itself is not a curse, rather, the curse is but one part of the Torah. This "curse of the law" AND its function of being "a tutor" (a "guide" or "guardian," literally one who escorts you), apply to those who have not yet placed their faith in God. It is often taught that when Paul spoke of the Torah serving as a guardian before Yeshua, he was saying that it held the Jews, under the Law of Moses, in bondage until Yeshua came and died and now that role of the Torah is permanently done away with. This is a biased misreading of the text, as God does not change. What Paul is saying is that in the life of every living person (yesterday and today), the Torah functions as such before they come to Messiah. After anyone comes to trust in Yeshua, the Torah's curse and role of guardian, each cease. However, the Torah's role as God's revelation of how we are to live for Him continues.

TORAH IN THE LIFE OF THE BELIEVER IN YESHUA http://www.yashanet.com/studies/romstudy/rom3b.htm (3 of 6)28-9-2006 20:11:57

Paul and the Curse of the Law

The Torah is a way of living for God, so all will be well with you, is the other side of the duality of the Law -- a blessing and guide for us to live, and a revelation of God to us, so that we can draw closer to Him. The Torah lists 613 direct commandments. According to the Judaism of Yeshua (and today) 365 of these are considered "negative" commandments. You can call these the "thou shall not's." The purpose of these negative commandments is to; a) point out (even to arouse) sin, b) show man he is condemned by his sin, and, c) point him to God for salvation. There are 248 "positive" commandments. The purpose of the positive commandments, is to show us the things God wants us to learn and do after coming to faith. As believers, we are indeed, "no longer under the Thou shall not's," (the negative commandments) - but ONLY in that they no longer condemn us. We now trust God for salvation and follow these commandments out of obedience to the God we love. When Paul says we are "not under the Law," he does not mean we are now free to murder, steal, or break any part of God's Torah. To Paul, the Torah was a whole -- no one can pick and choose which parts they feel like applying. The same opinion is shared by Yeshua and James: Matthew 5:18-19 - For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. James 2:10 - For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Put succinctly, this is what Paul is teaching throughout his letters: Attempting to gain salvation by following the Torah on your own without faith, and inevitably failing at some point, is the "curse of the Law." What Paul teaches throughout his letters is that only the Spirit of God, received through faith, gives life to the written text of the Torah. The Torah is to be followed in faith, as it is the way God Himself gave us to conduct our lives. The Torah is not meant to be followed in the flesh: Romans 7:14a - For we know that the law is spiritual. By this Paul does not mean we can "spiritualize away" the Torah (i.e., saying we now follow some undefined concept as "the Law of Christ" or simply "let the Holy Spirit show us what sin is," in place of learning and following the actual Torah that God gave.) This would mean that the Messiah's "law" is http://www.yashanet.com/studies/romstudy/rom3b.htm (4 of 6)28-9-2006 20:11:57

Paul and the Curse of the Law

different than the Father's and that the Holy Spirit can contradict God's instruction. Of couse neither of these can be true -- yet it is often taught today (without actually saying so) that God did change 2000 years ago, that Messiah is not the same yesterday, today and forever, that His spirit can contradict His previous Word, and that people today are saved by faith, but before Yeshua it was by "something else." As we will see later in this study, Paul reiterates this in Romans chapter 8, where he says that those coming to faith, being of the Spirit, are no longer condemned by the Torah. However, now that they saved, they are to become hearers and doers of this Torah. (Again, Yeshua and James teach the same thing.) It is not the Torah that was/is taken away, but the veil (blindness of trying to do Torah without faith) that is removed (circumcised) through trusting in Yeshua. Paul make it clear that although the Torah is not meant to be followed in the flesh, this does not mean that it no longer has a place in the lives of those who now follow Yeshua: Romans 3:31 - Do we then make void the law through faith? God forbid: yea, we establish the law. If anyone attempts to follow Torah apart from the Spirit (in faith), indeed it brings death to him (the curse of the Law). This was what many did in the wilderness (Hebrews 3:8-19) and were continuing to do in Paul's day. Reading the "New Testament" with this Hebrew understanding of where Paul was coming from, eliminates the conflicts caused by the (false) idea that he made contradictory statements about "the Law." Everywhere he went, Paul preached against the popular teaching that you could earn your salvation through legalistic observance of Torah. However, he never taught against Torah being a part of the life of any believer. The "New Testament," when put back into its Hebrew context, says this about the Torah and believers in Yeshua: ● ●

●

● ● ● ● ● ●

Faith does not abolish any part of the Torah as a whole (Matthew 5:17-21, James 2:10) Keeping the Torah is part of the faith that gets you to heaven (Matthew 19:17; Revelation 12:17; 14:12; 22:14) You will abide in Yeshua's love, if you keep Torah (John 14:15-23) as He abided in the Father's love by keeping Torah (John 15:10; Hebrews 2:17-18, 4:15) Faith in Yeshua does not cancel out what the Torah says, it establishes it (Romans 3:31) Torah is itself "liberty" and the standard we are to judge ourselves by (James 1:22-25) It is those of the flesh who are not subject to the Torah (Romans 8:5-8) If you say you know Him, and ignore His Torah, you are a liar (1 John 2:3-7) It does not matter if you are a Jew or a Gentile, what matters is keeping God's Torah (1 Cor. 7:19) The "law of love" is that we keep his Torah - which is by no means a "burden" (1 John 5:3; 2 John 1:6; Matt. 11:29,30)

http://www.yashanet.com/studies/romstudy/rom3b.htm (5 of 6)28-9-2006 20:11:57

Paul and the Curse of the Law

These "New Testament" references to "Torah" might at first confuse people as they aren't used to thinking in these terms. However, when Paul, Yeshua, James, or any of the Jewish "New Testament" authors, speak of law or commandments in a religious context, it must be interpreted as "Torah," unless there is a clear reason to do otherwise, as this was what it meant to them.

1. The Shema, Spirituality and Law in Judaism, Norman Lamm, The Jewish Publication Society, Jerusalem, 1998, p.16

2. The Midrash Rabbah, on the first verse of the Bible (Genesis 1:1) has the Torah referring to itself as a tutor at the time of creation.

RETURN TO THE ROMANS STUDY

http://www.yashanet.com/studies/romstudy/rom3b.htm (6 of 6)28-9-2006 20:11:57

Rome and Judea in the latter first and second centuries

Background - Part 4 Roman Anti-Semitism and Development of the "Church" (Last updated 5/30/00)

In order to properly understand the book of Romans, modern prejudices must be understood and addressed. Understanding "why" certain teachings are incorrect is helped by knowing "what" their roots are, and "where" they came from. As previously mentioned, first century Rome had its "problems" with its Jewish province in JudeaSamaria. There were a number of skirmishes and several wars fought in the first and second centuries. With the war that ended in 70 AD, much of the Torah-based, Jerusalem-centered Messianic community was killed or scattered. Two important events occurred around this time: 1. James (actually named Jacob/Ya'acov) the brother of Yeshua died. 2. The Temple was destroyed. This combination of events caused a greater division between the Jerusalem Jews who believed in Yeshua and those who did not. Yeshua's brother, Ya'acov, was actually very instrumental in holding the believing and non-believing Jewish communities together. (1) This fracture in the Jewish community is significant as it pushed those Jews who believed in Yeshua (and also the gentiles who were coming to faith in Yeshua within Judaism), further away from the rest of Judaism. This division gave gentiles who had no regard for the Jewishness of their "faith" (coming right out of the pagan Roman culture), a louder voice in community affairs and interpretation of Scripture. Anti-Jewish polemic can be found as early as the teachings of Ignatius, the Bishop of Antioch at the end of the first century. Ignatius spoke out against gentile "Christians" having anything to do with Jewish forms of worship and that Jews becoming "Christians" should stop living as Jews, saying that it was "absurd to speak of Jesus Christ with the tongue and to cherish in the mind a Judaism which has now come to an end." (2) With the war of 132 AD, Jerusalem was literally "plowed under," by the Romans and renamed Aelia Capitolina. Shrines to the Roman gods, Jupiter and Venus, were erected. What little was left of the community of Jewish believers in Yeshua was wiped out and soon replaced with a very Roman nonJewish (highly pagan) "church." Rome went on to wipe out most of Judea, destroying 985 towns and http://www.yashanet.com/studies/romstudy/rom4.htm (1 of 5)28-9-2006 20:12:32

Rome and Judea in the latter first and second centuries

killing over a half million Jewish men. (3) Even more died later from starvation, disease and fire. Rome went on to pass harsh laws banning worship on the Sabbath, the Jewish (Biblical) feasts, public Jewish rituals, and reading of Torah. (This is part of the reason Sunday worship replaced following the Friday to Saturday evening Sabbath.) Jews, including those who followed Yeshua, weren’t allowed within 150 miles of the city. The lineage of Jewish successors to Yeshua and Ya'acov ended and a string of gentile "popes" soon followed.

THE EARLY CHURCH AND JUDAISM The leadership of this new gentile "church" was quick to embrace the Roman government's position regarding Jews and was overtly hostile to anything Jewish, including the Torah. Numerous false doctrines were established as early as the second century. Among these were the teachings that "the Law" was actually given as a punishment to the Jews, that Jerusalem had been destroyed and taken from the Jews due to their sin, and that the "Church" had replaced Israel as God's people. For instance, as early as the second century, we have Justin Martyr saying: We too, would observe your circumcision of the flesh, your Sabbath days, and in a word, all your festivals, if we were not aware of the reason why they were imposed upon you, namely, because of your sins and the hardness of heart. The custom of circumcising the flesh, handed down from Abraham, was given to you as a distinguishing mark, to set you off from other nations and from us Christians. The purpose of this was that you and only you might suffer the afflictions that are now justly yours; that only your land be desolated, and your cities ruined by fire, that the fruits of your land be eaten by strangers before your very eyes; that not one of you be permitted to enter your city of Jerusalem. Your circumcision of the flesh is the only mark by which you can certainly be distinguished from other men…as I stated before it was by reason of your sins and the sins of your fathers that, among other precepts, God imposed upon you the observance of the Sabbath as a mark. (4) In the third century, we have the following opinion from Origen of Alexandria: We may thus assert in utter confidence that the Jews will not return to their earlier situation, for they have committed the most abominable of crimes, in forming this conspiracy against the Savior of the human race…hence the city where Jesus suffered was necessarily destroyed, the Jewish nation was driven from its country, and another people was called by God to the blessed election. (5) The attitude of these two "Church fathers" was not an anomaly. The whole of Roman society around the time of Yeshua and Paul was extremely anti-Jewish. One reason being that many Roman families had lost sons in the Jewish wars. Roman intellectuals of the day wrote much derogatory material about the Jews living among them. (6)

http://www.yashanet.com/studies/romstudy/rom4.htm (2 of 5)28-9-2006 20:12:32

Rome and Judea in the latter first and second centuries

Roman society was pagan and centered around the worship of many gods. In the midst of this was a Jewish society of around 7 million, (about 10 percent of the Roman population), a very noticeable minority. (7) Jews were despised for their peculiar religious practices and failure to worship the gods of Rome as every other conquered people was forced to do. (8) Once the Jewish leadership had been removed, changes were immediately put into effect with little opposition. It is critical to the study of Romans, to know that these new "gentile believers" came out of this background and had no regard for anything Jewish. As we will see, most of Paul's letter is addressed to these people as they were not living as gentile believers in Yeshua should have been.

CHURCH COUNCILS AND JEWISH REGULATIONS Continued anti-Jewish laws passed by the Roman government, assured that there would be "no going back." Constantine, (the 4th century emperor of Rome, who remained a pagan sun worshipper unto his deathbed), claimed to have had "a vision" that led him to "legalize Christianity." This initiated a process that would eventually make paganized Christianity the religion of the Empire. Now, if you were a Jew, and wanted to "believe in the Messiah," you had to publicly renounce all things Jewish and become "a Christian." Any Gentile who joined with the Jews in their worship would be breaking the law and punished. As early as the fifth century, laws were passed preventing Jews from holding public offices and forbidding the building of new Synagogues. (9) The church councils of the fourth century formulated the doctrines and creeds that Christianity holds to this day. These councils were made up of gentiles from the same anti-Semitic background as those of the previous two hundred years. Jewish believers who held regard for Torah were barred from attending these meetings, and their positions on the meaning of Scripture with regard to Torah were "overruled." (10) One of the earliest councils ruled that anyone found eating with Jews would be prevented from taking communion so that he would "learn to amend," (11) and that marriage to a Jew would result in excommunication. (12) The remaining believers, who held fast to the Torah observant doctrines of the original community, were mocked and considered at best "weak" in their faith if not in fact heretics. For example, we have Epiphanius, in the fourth century, stating: "They [the Nazarenes] have no different ideas, but confess everything exactly as the Law proclaims it and in the Jewish fashion-- except for their belief in Messiah... but since they are still fettered by the Law -- circumcision, the Sabbath, and the rest-- they are not in accord with Christians." (13)

http://www.yashanet.com/studies/romstudy/rom4.htm (3 of 5)28-9-2006 20:12:32

Rome and Judea in the latter first and second centuries

By the end of the 4th century, anything resembling a "pro-Torah" view of "the faith" had become nonexistent in what was now called "Christianity." The Councils of Antioch (341CE) and Laodicea (360CE) prohibited Christians from participating in Jewish rituals. As one modern historian puts it, this was all done to show that Jewish tradition was, "inherently evil, obsolete and irrelevant for practical Christian life." (14) Faith in Yeshua went from being 100 percent Jewish to 100 percent anti-Jewish in less than 300 years. All of this history is the foundation of the Christian Church. Persecution of Jews throughout history, the Crusades, the Inquisitions, numerous mass expulsions throughout history, and of course the Holocaust, are all the direct result of the Church's anti-Semitic doctrines. The "Protestant Reformation" of the 16th century did nothing to change Christianity's anti-Jewish foundation. The "reformers," such as Luther and Calvin, were as anti-Semitic, if not more so, as their predecessors a millennium before them. Martin Luther's writings were a favorite of Adolph Hitler, who acquired many of his ideas on how to deal with Jews from him. (15) The concerns of the "reformers" were solely with what they felt was corruption and abuse of power in the Christian/Catholic church. They had no desire to return to the Torah-based Judaism of Yeshua and the apostles. (16) An understand of the following is imperative: The anti-Semitic ideologies and anti-Torah theologies of the early Church leaders and later Protestant "reformers," established the foundation for all Christian opinion, Catholic and Protestant, to this very day. All interpretation of Scripture coming from Christian teachers, authors or institutions, including every Christian Bible translation available and all of their footnotes, every Christian Bible commentary book, study course, Sunday sermon and seminary's teaching curriculum and movies, has been filtered through the doctrines of these men and reinforced through hundreds of years of Church teaching. If a person is willing to accept the facts of history, and the idea that what they have been taught in their church may not be the correct interpretation of Scripture, then they have a chance to understand what Paul, the Torah-observant Pharisee, was saying in the book of Romans.

1. 2. 3. 4. 5.

James the Brother of Jesus, Robert Eisenman, 1997, Penguin Books, New York, NY. Ignatius' Letter to the Magnesians Caesar and Christ, Will Durant, 1944, Simon and Schuster, New York, p. 548. Justin Martyr - Dialogue with Trypho (Circa 138-161 A.D.) Origen of Alexandria (185-254 A.D.) as quoted in Scattered Among the Nations, Documents Affecting Jewish

http://www.yashanet.com/studies/romstudy/rom4.htm (4 of 5)28-9-2006 20:12:32

Rome and Judea in the latter first and second centuries

6. 7. 8. 9. 10. 11. 12. 13. 14. 15.

16.

History 49 to 1975, Edited by Alexis P. Rubin, Jason Aronson Inc., London, pp. 22-23. Jew & Gentile in the Ancient World, Louis H. Feldman, 1993, Princeton University Press, Princeton, NJ, pp. 123176 Caesar and Christ, Will Durant, 1944, Simon and Schuster, New York, p. 546. The Mystery of Romans, Mark Nanos, 1996, Fortress Press, Minneapolis, pp. 64-68. Novella III, as instituted by Theodosius II, Roman Emperor in the East, 439 A.D. The last known meeting between the Jewish minority and Gentile majority was in the year 318, presided over by Sylvester, a representative of Emperor Constantine. Council of Elvira, 304 A.D., Canon 50, Laws Relating to Jews Council of Elvira, 304 A.D., Canon 16, Laws Relating to Jews Epiphanius; Panarion 29; 4th Century -- See Biblical Law by James Trimm at: www.nazarene.net/biblaw.htm. Paul and the Jewish Law - Halakha in the Letters of the Apostle to the Gentiles, Peter J. Tomson, 1990, Fortress Press, Minneapolis, p. 3. Martin Luther called for persecution of Jews, including; burning their synagogues to the ground, destroying their homes, confiscating their Talmuds and prayer books, killing their rabbis who refused to stop teaching, revoking their right to travel, and putting them in concentration camps. Hitler followed Luther's recommendations quite well. See Anti-Semitism of the "Church Fathers," at www.yashanet.com/library/fathers.htm.and, Why the Protestant Reformation Failed!, at: www.yashanet.com/library/reformf.htm. See Anti-Semitism of the "Church Fathers," at www.yashanet.com/library/fathers.htm.

Click here to send us a question or comment on this part of the study!

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/rom4.htm (5 of 5)28-9-2006 20:12:32

Introduction to the book of Romans study

INTRODUCTION (Last updated: 7/20/00)

Due to centuries of non-Jewish domination and interpretation of the book of Romans (and the entire "New Testament") modern readers do not have a proper understanding of the situation with the Roman congregation, along with Paul's concerns. People incorrectly view Paul as someone that taught something other than Judaism and the Torah - often calling him the "founder of Christianity." In reality, Paul was a Torah-observant rabbi and Pharisee, who diligently worked to bring gentiles into the faith of Israel in the way prescribed by the Jerusalem council (Acts 15), and his (correct) understanding of the Shema and Torah.

THE CONGREGATION AT ROME The congregation at Rome, unlike the others read about in the "New Testament," was not founded by Paul or one of the other apostles. The Roman assembly developed following the events of Acts, chapter 2. At that time, Jews from around the empire came to Jerusalem for Shavuot. Many had the "tongues of fire" descend upon them. Contrary to certain opinions, this was not a unique event, nor the start of some new religion. Rather, this was a sign from God further confirming the validity of the Messiahship of Yeshua and a continuation of the Sinai covenant and faith of Israel. This will be discussed in the textual analysis of Romans. Among the Jews receiving the Ruach haKodesh (Holy Spirit) in Acts 2 were some from the city of Rome, who then returned home to begin a congregation and "spread the faith." As discussed in the background articles to this study, this new group existed within the framework of the synagogue system in Rome. This was true of all congregations in the empire until the destruction of the Temple in 70AD, after which a definite split began to occur between Jews who believed in Yeshua, and those who did not. Paul's letter to "the Romans," is addressed to such a synagogue-based "sub-community," that believed Yeshua was the Messiah. With Rome being far from Jerusalem, and the center of the pagan Roman empire, there was an early influx of gentiles into this congregation. As mentioned, the Roman congregation lacked the apostolic foundation of the others. If we examine the pattern seen in the "New Testament," Paul always followed the same pattern for establishing all new congregations. He began with the restoration of Israel in each location first, by preaching to the Jews in the synagogue. Only after doing this, would the message be

http://www.yashanet.com/studies/romstudy/intro.htm (1 of 6)28-9-2006 20:12:55

Introduction to the book of Romans study

extended to the gentiles. His pattern was always, "to the Jew first" (Romans 1:16). This had not happened in Rome however. As we will see, Paul in his letter, planned to implement this pattern upon his arrival. This is why we see him telling the believers there that he is coming to bring them the gospel so that they will be properly established (Romans 1:11-15). Although the Roman congregation had some truth about Messiah, certain incorrect teachings and practices were creeping in, due to the lack of this authoritative foundation.

THE INTENDED AUDIENCE Paul's letter was no doubt read aloud to the congregation. It would seem that the leadership of this group may have been mostly in the hands of Jewish believers (or established gentile converts to Judaism that had then accepted Yeshua as Messiah). The body of congregants however, was no doubt a "mixed bag," including: ● ● ● ●

Jews who accepted Yeshua Gentiles who had fully converted to Judaism, then accepted Yeshua Gentiles who had been in the process of converting, then accepted Yeshua Gentiles who essentially had been pagans until hearing about Yeshua

If this weren't complex enough, it is important to remember that this group was meeting within the framework of the synagogue system, therefore they were in regular contact and discussion with nonbelieving Jews. This point is overlooked in almost all studies, yet is critical to understanding where Paul is coming from. Whether they met on the Sabbath in the synagogue(s) along with these non-believing Jews, or privately in homes, this was all done under the authority of the Synagogue. As mentioned in the background material to this study, there were no "new religions" formed, as this was not allowed by Rome. Only the Jews had the right to assemble and worship their own God. Historically, all Roman writers of the time referred to this "Yeshua movement" as a sub-group within Judaism (as does the "New Testament.") Therefore, although the letter was to be shared by the entire congregation (and all could learn from it), a key to comprehending Romans is to understand who the intended audience is. As we will see, much of the letter of Romans is written by Paul to address gentile believers who do not understand their role in the faith of Israel, or God's eternal salvation plan for the world.

THE PURPOSE OF THE LETTER

http://www.yashanet.com/studies/romstudy/intro.htm (2 of 6)28-9-2006 20:12:55

Introduction to the book of Romans study

Paul is writing primarily to establish proper behavior for the gentiles coming into the faith of Israel. As mentioned, many of these gentiles were coming into their Messianic faith directly from a pagan background, which (as shown in the background material) had little regard, if not even contempt, for anything "Jewish." The greater purpose of Paul's letter to the Romans was to explain (to the gentiles in the congregation): ● ● ●

● ●

the role of Israel regarding the salvation of the gentiles the Torah commandments regarding food and purity, and Jewish expectations of gentile behavior the Gentile's responsibility regarding the above as "righteous gentiles" associating in the Jewish community that any ideas of their having "replaced" Israel were grievously in error that any ideas of non-believing Jews being "their enemies" were also in error

Broken down into greater detail, we will see that Paul's message to the gentiles includes understanding: ● ● ● ● ●

that their faith is in Israel's Messiah that their Gospel was declared to Israel first that they are now equals through faith in Yeshua without having to become Jews, but … their salvation is at Israel's present expense, and … they have an obligation to help the stumbling of Israel stand

Furthermore, Paul teaches that the "Yes" response of believing Israel AND the "No" response of nonbelieving Israel, both precede the "Yes" of those grafted in. The believing "root" and the grafted in "branches," must now recognize their responsibility to those of Israel who initially said "No."

THE SHEMA - FOUNDATION TO PAUL'S TEACHING A key to discerning Paul's teachings, is his own understanding of the "Shema:" Hear O Israel, the Lord is our God, the Lord is One Blessed be His Name, whose glorious Kingdom is forever and ever The first verse of the Shema comes from Deuteronomy 6:4. The second verse comes from Oral Torah, that accounts these as words spoken by Jacob to his sons, shortly before his death. "Hear O Israel," corresponds to "Hear O Jacob," words spoken to Jacob by his sons, to reassure him that God's kingdom would indeed come one day and his decendents were to play an important role. The Shema is sung/said as a prayer anticipating the establishment of the Kingdom of God. The essential theme to the Shema is that of harmony and unification. It is a time when the Name of God will be one, God and creation are brought back together, the lost tribes (Ephraim) are reunited to Judah, righteous gentiles come together with faithful Israel into the faith of Israel, and the Messiah (bridegroom) and the http://www.yashanet.com/studies/romstudy/intro.htm (3 of 6)28-9-2006 20:12:55

Introduction to the book of Romans study

Shekinah (bride) are joined together. (These concepts will be developed throughout this study. A more detailed discussion will be presented in our Revelation study.) Paul is teaching the election of Israel, along with the inclusion of gentiles into the faith of Israel, as "God is One" (i.e., the Shema). The basis of his teaching is that Jews and gentiles will honor God together as one "body" or "building." For the gentiles this is to be done through obedience to a specific teaching (the obedience of faith, mentioned at the beginning of the letter).

THE SHEMA IN EPHESIANS CHAPTER 2: Paul gives a similar message to gentile followers of Yeshua in another one of his letters, where he pictures them as being equal to Jewish believers. Paul considers them both to be the "building materials" of a spiritual Holy Temple. (Comments are interjected within the chapter text): Ephesians 2:1-22 - And you [gentiles] hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we [Jews] all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. [Having established both gentile and Jewish condemnation before God (in a similar fashion to Romans 1:8 to 2:29), Paul goes on to show how God's mercy extend to both the gentiles and the Jews through faith and not self-righteous legalistic observance of any works.] But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. [Having demostrated that Jew and gentile have been saved by a merciful God, and not of anything either did or deserved, Paul makes clear to the gentiles ("ye," below) that before their salvation they had no relationship to Torah (the "commonwealth" and "covenants of promise." Now, as believers in the God and Messiah of Israel, they are brought into the faith of Israel. Paul's intention for gentiles is that they would begin to learn and take on more of Torah, as the Jerusalem council in Acts 15:21 stated.]

http://www.yashanet.com/studies/romstudy/intro.htm (4 of 6)28-9-2006 20:12:55

Introduction to the book of Romans study

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. [Paul now shows that Yeshua has taken down the "wall of partition" between Jew and gentile. Torah, instead of differentiating Jew from gentile, is now, through faith, the lamp unto the path of both groups, as God is One (the teaching of the Shema). Note that the "enmity" between Jew and gentile, "caused" by the Torah, is abolished through faith in Yeshua. However, the Torah itself is not abolished in any way, as Yeshua Himself said (Matthew 5:17-21). The Torah is not "enmity," as it is "holy, just and good." (Romans 7:12 - See also comments on Romans, chapter 3.] For he is our peace, who hath made both [Jew and gentile] one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. [Paul concludes the Ephesians chapter by repeating the reminder to gentiles that they are now part of the faith of Israel with its Torah.] Now therefore ye [gentiles] are no more strangers and foreigners [to the faith of Israel], but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.

PAUL'S DIFFICULT TASK The problem Paul is facing in writing the Romans letter, is that he has to balance the teaching of the gentile's obedience of faith while maintaining the truth of their equal standing through faith alone. (i.e., Gentiles do not have to become Jews to be saved, because, "God is One," yet as new (gentile) members of the faith of Israel, they do have a relationship with God's Torah that they did not have before.) As mentioned in the background material to this study there are heresies on "both sides of the aisle," for Paul to combat. The early problem was that some Jews were teaching that gentiles had to take on all the Torah first (become Jews) before being considered as true believers. Later, certain gentiles were

http://www.yashanet.com/studies/romstudy/intro.htm (5 of 6)28-9-2006 20:12:55

Introduction to the book of Romans study

entertaining the idea that they had no need for the Torah (or anything "Jewish.") This latter falsehood is the one Paul faces in Rome. Paul's desire in Romans is that the faithfulness of God to Israel would be followed by mercy of God to the gentiles. He knows that great numbers of gentiles coming to faith in the God of Israel would be proof to those Jews still "stumbling" over Yeshua, of the validity of His Messiahship (and of Paul's ministry!) The unbelieving Jews would then see that faith in Yeshua establishes Torah (Romans 3:31) and does not conflict with it. Paul hopes that by this process, all Israel would be saved. If we were to outline Paul's view of salvation history (past and future), it would look like this: 1. 2. 3. 4. 5. 6. 7. 8.

Abraham Israel (Jacob's sons - Moses - Sinai) Yeshua (Israel's Messiah) Israel (... to the Jew first) gentiles (... then to the gentile) Israel/gentiles (together, for the benefit of non-believing Israel) Israel again ("all Israel will be saved") the world ("if their [the Jews] rejection of the Gospel brings blessings to the world, how much more will their acceptance?")

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/intro.htm (6 of 6)28-9-2006 20:12:55

Romans 1:1-1:17

ROMANS 1:1-1:17 Last updated 11/3/04 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

Comment on Romans 1:1-17 The first part of chapter 1 of Romans introduces; a) Paul's Hebrew background and perspective on faith issues, b) some of his reasons for writing the letter and, c) that his primary audience is the gentiles within the congregation. As with any document written to serve a purpose, Paul will reveal more of his intent as we go further into the letter.

1:1-1:7 The Greek text has little punctuation between these verses, therefore the choice of where to "put the commas," is up to the translator. This choice however, can make a big difference in how the text reads. The King James, for instance, treats this section as one long sentence, placing a total of 10 commas, 2 colons, 1 semicolon and a set of parentheses within these seven verses. This is not reflective of the punctuation in the actual Greek. By comparison, the New King James divides the section into two sentences, with an alternate placing of http://www.yashanet.com/studies/romstudy/text01a.htm (1 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

commas: "Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the Gospel of God which He promised before through His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. Through Him we have received grace and apostleship for obedience to the faith among all the nations for His name, among whom you also are called of Jesus Christ." Critical is the punctuation around verse 5, where Paul speaks of "obedience to the faith" (which is also translated "obedience of faith.") In both cases above, the essence of what Paul is saying is clouded by where the translators have placed their periods, commas and colons. An alternative translation of Romans 1:1-7 (from the Nestle-Aland Greek Testament), as provided by Christian author C.E.B. Cranfield, is as follows (italics are added). "Paul, slave of Christ Jesus, apostle by God’s calling, set apart for the work of proclaiming God’s message of good news, which he promised beforehand through his prophets in the holy scriptures, concerning his Son, who was born of David’s seed according to the flesh, who was appointed Son of God in power according to the Spirit of holiness from the resurrection of the dead, even Jesus Christ our Lord, through whom we received grace and apostleship in order to bring about, for his name’s sake, obedience of faith among all the gentiles, among whom you also are, you who are called of Jesus Christ, …" Note that the italicized portion above, is a continuous clause. This lengthy clause describes the background and details of the message of good news that Paul mentions at the end of verse 1. Paul’s description of his mission, which begins in verse 1b with, "set apart ..." concludes in verse 5b, with ... in order to." When we pull out this purely descriptive clause (2-5a) we have the essentials of Paul’s mission: "Paul, slave of Christ Jesus, apostle by God’s calling, set apart for the work of proclaiming God’s message of good news ... in order to bring about, for his name’s sake, obedience of faith among all the gentiles, among whom you also are, you who are called of Jesus Christ" This translation of the Greek text (without the superfluous punctuation) shows that Paul has the gentiles in the congregation in mind as an intended audience for what this letter will have to say. (He reaffirms this in verse 13 as well as in chapter 11). Furthermore, Paul describes his assignment in terms of teaching the gentile believers in Yeshua (particularly in Rome) that obedience is integral to their faith. As we will see, this obedience of their faith is directly tied to the Torah.

http://www.yashanet.com/studies/romstudy/text01a.htm (2 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

1:1 called to be an apostle One of the key misunderstandings regarding Paul, is the idea that as "apostle to the gentiles," he was bringing the non-Jewish world some alternative to the existing faith of Israel. Paul's mission to the gentile world was on behalf of Israel, as will be shown throughout this study (i.e., 9:1-5; 10:1, 11:11-14, 11:2532).

1:1 separated unto the gospel of God As discussed in both our Matthew and Revelation studies, the "gospel" message is not the "death, burial and resurrection" of the Messiah. Those events are God's confirmation that Yeshua was/is indeed His Messiah. Rather, the "gospel" (besorah - good news) is directly tied to the final 1000-year Shabbat (the Millennium) when God's process of tikkun (repair) comes to its fulfillment. At this time God's name is made One: Zechariah 14:9 - And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. With the arrival of the "Supernal Sabbath," God and creation are brought back together, the lost tribes (Ephraim) are reunited to Judah, and the Messiah (bridegroom) and the Shekinah (bride) are joined together. (Our Revelation study will discuss the subject of the Millennial Sabbath in greater detail.) This gospel was preached by Yeshua's disciples before His death, by Yeshua Himself, and to Moses and the children of Israel in the desert. (And to Abraham as well - a topic discussed in our Revelation study.)

1:2 Which he had promised From this verse through verse 14, Paul establishes a pattern of historical continuity. God did not change or start over. He did not do away with the faith of Israel in favor of a new gentile "Church." Bringing gentiles into the faith of Israel was foretold by the prophets, as was the general rejection of Messiah by His brethren. This rejection does not make God a liar concerning what He promised Abraham, Isaac and Jacob. The prophets of old all looked toward Messiah: Talmud, Berachoth 34b - All the prophets prophesied only for the days of the Messiah, but as for the world to come, ‘Eye hath not seen, oh God, beside Thee’. The subject of salvation history is found throughout the Romans letter (i.e., 3:21-31; 4:12; 9:1-29; 10:521; 11:20-32; 15:4:12)

http://www.yashanet.com/studies/romstudy/text01a.htm (3 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

1:3 the seed of David according to the flesh Gentile believers are now related to Yeshua who is the first born of many brethren. Paul continues to view Jews that do not (yet) believe in Yeshua, as his "brethren and kinsmen according to the flesh." Luke refers to non-believing Jews in the same way.

1:5 for his name Verses 1-4 show a historical continuity from the prophets of the Tenakh ("Old Testament"), to the time of Yeshua, where gentiles begin coming to faith in great numbers. Paul's message of the "good news" for the gentiles (into the "obedience of faith") is not only for Yeshua's name sake -- it is also in the context of fulfillment of God's promises to Israel. This is similar to what Luke writes in Acts. The "Name" of God is key here as well: Acts 15:13-18 - And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. The "Name" of God plays an important role in these events: Isaiah 43:1, 6-7 - But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine ... I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. Rabbinic literature declares that the name of Messiah has existed since before the creation of the world: Talmud - Mas. Pesachim 54a - Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. The Torah, for it is written, The Lord made me [the Torah] as the beginning of his way. Repentance, for it is written, Before the mountains were brought forth, and it is written, Thou turnest man to contrition, and sayest, Repent, ye children of men. The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime. The Gehenna, for it is written, For Tophet [Gehenna] is ordered of old. The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary. The name of the Messiah, as it is

http://www.yashanet.com/studies/romstudy/text01a.htm (4 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

written, His [the Messiah's] name shall endure for ever, and has exited before the sun!

1:5-6 among all nations ... Among whom are ye also the called Here Paul first establishes the gentile audience for the message of this letter.

1:6 obedience to the faith Paul's teaching of "obedience to the faith" is addressed to gentiles only (As Jewish believers were already practicing Torah.) Paul is speaking of the obedience that characterizes the lifestyle of gentiles professing faith in the God of Israel. Such obedience on their part will bring honor to the name of Yeshua, especially among the non-believing Jews. As mentioned in the background to this study, the gentiles in the Roman congregation continue to remain in contact with non-believing Jews (through the synagogue system). Paul has great concern for his brethren who have not yet accepted Yeshua as Messiah (Romans 9:1-5). Proper gentile behavior (as they "come to God" - Acts 15:21) will be a sign that he hopes will sway his brethren to reconsider. The Greek word for "obedience" is hupakoe, which is derived from hupakouo, meaning to "listen attentively and harken." This is very similar in meaning to the Hebrew word shema. The Septuagint (Greek version of the Tenakh) translates shema with the same Greek word. The concept of faith-based obedience occurs throughout the letter of Romans, including verses: 5:19; 6:16; 10:16-18; 15:18; 16:19 and 16:26. (See notes to 1:8b below, for more on obedience as part of faith.)

1:8a First, I thank my God through Jesus Christ for you all In true rabbinic style, Paul begins by praising those he needs to correct. He goes as far as to tell them that they are in his prayers constantly (verse 9). He will also close the letter on a "high note." Paul thanks God "through" Messiah, who is mediator between man and God.

1:8b your faith is spoken of The Greek word for "faith" is based on the Hebrew word emuna having to do with trust, commitment and obedience in a relationship with God. To Paul, to speak of "faith" is to speak of obedience, as they are inseparably linked. Paul and James are in agreement on this issue: Romans 2:13 - For not the hearers of the law are just before God, but the doers of the law shall be justified.

http://www.yashanet.com/studies/romstudy/text01a.htm (5 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

James 1:22 - But be ye doers of the word, and not hearers only, deceiving your own selves. Faith, in the Judaism of Paul and James, is proven by obedience. James 2:17-26 - Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.

1:11 impart unto you some spiritual gift, to the end ye may be established This "spiritual gift" is directly tied to "establishing" or "strengthening" them in their faith. This verse, along with verse 15 (where he says he is bringing them the gospel) indicate that their faith is deficient in some way. This is a key to understanding much of this letter. They have a great enough faith in Yeshua for him to boast about them (verse 8), yet something isn't right. Paul had received his "marching orders" a number of years earlier, following the Jerusalem council of Acts 15, held in 48CE (48 A.D.) This council determined the halakha (guidelines) for gentiles coming to faith in Yeshua (directly from the pagan world). Acts 15 begins with a discussion of whether gentiles had to essentially "become Jews" before being accepted in the faith of Israel and its Messiah. The decision was made to only give the gentiles, who were in the process of coming to faith, certain critical commands from Torah, mostly to enable fellowship together. It is important to note that the minimal criteria this council set in place for new gentile believers was given in the context that they would continue to learn more of the Torah when attending the synagogues where they would learn what "Moses taught" (the Torah): Acts 15:20-21 - But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. Note that following the decision of this council, the disciples were sent back out to existing Messianic communities with the function of "establishing" (confirming) them in their faith, by launching them on the path of Torah-based obedience:

http://www.yashanet.com/studies/romstudy/text01a.htm (6 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

Acts 15:41 - And he went through Syria and Cilicia, confirming the churches. Acts 16: 4-5 - And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily.

1:13 that I might have some fruit among you also As discussed in our Matthew study, all spiritual "fruit" is to be gauged not solely by results (as Satan can produce results), and not because they were achieved "in Yeshua's name" (as He warned about in Mathew 7). Spiritual "fruit" is judged by whether or not it is in alignment with God's Torah. That is the true test.

1:14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise One can argue that if there was/is redeeming spiritual value to anything within the pagan world, it originally came from God's Torah. If this is the case, then what Paul is saying here is that he has been given a duty by God to preach the truth to the gentiles. On the other hand, it is a principle in Judaim to learn from every human being: Talmud, Avot 4:1 - Who is wise? He who learns from every man. As Rabbi Aryeh Kaplan states: It is on the level of Wisdom that all men are one. Hence, if one is on this level, he must learn from every human being, and indeed from all creation. 1

1:15 So, as much as in me is, I am ready Having established that God has given him this role (in verse 14) Paul states how anxious he is to embark on this divinely ordained task.

1:15 to preach the gospel Although they (the gentiles at Rome) legitimately know about God and that Yeshua is Messiah, they do not have the "full" message of the gospel. This is directly a result of the lack of a proper "apostolic foundation," which, as we will see, has resulted in a "theology" void of its correct Torah-based context within the faith of Israel. Paul reiterates that he is bringing the "full" gospel to them, at the end of this letter:

http://www.yashanet.com/studies/romstudy/text01a.htm (7 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

Romans 15:29 - And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. One of the deeper mysteries of Scripture is that Yeshua is Himself the "gospel" incarnate: 1 Corinthians 1:18,24- For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. ... But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

1:16 power of God unto Salvation The Biblical concept of salvation is "futuristic" and associated with the Kingdom of God, which is the center of the gospel (Jubilee release) message that Paul is preaching. (Our Revelation study has more information on the Jubilee release. Click here then use the BACK button to return.) There are two separate reasons for this futuristic view: 1. Individually -- Although those who "believe" in Yeshua are said to be "saved," in that nothing can take this away from them (Romans 8:38-39), it is possible for any individual to fall away beyond the point of repentance (Matthew 12:32, Hebrews 6:4). Paul did not take salvation for granted (Philippians 2:12, 3:11-14), nor did James (James 5:19-20). 2. Corporately -- Although Yeshua came to die for our sins, salvation for all whose trust is in Him, comes at the time of His return, i.e.: Hebrews 9:28 - For Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation

1:16 to every one that believeth As discussed in the background material for this study, Paul's Hebrew concept of belief/faith is one based in a trusting relationship with God, based on the criteria God has given for this relationship, which has the Torah as its foundation.

1:16 to the Jew first, and also to the Greek The Nestle Greek has the word "both" interjected in this phrase, which adds to the meaning of the text. As mentioned in the Introduction to this study, at the heart of Paul's "theology" is the Shema, with its theme of harmony and unification. God is not only the God of the Jews, He is the God of the Jews and the gentiles, both of whom are to be included in "Jacob's tents," in His glorious Kingdom. God did not establish a new or separate "faith system" for gentiles - they are to be one with Israel within the faith of Israel.

http://www.yashanet.com/studies/romstudy/text01a.htm (8 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

This is also made clear by Paul in one of his other letters, where he tells gentile believes, that they are now no longer of the world, but instead part of the faith of Israel, with its Torah covenant: Ephesians 2:11-13 - Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. There is also an order indicated by the use of the phrase, "to the Jew first." The concepts of sin, salvation, Messiah, Kingdom, etc., are all part of the faith of Israel. This was all given to them by God, to share with the rest of the world (Matthew 5:13-16). Even if Israel fails Him, He is faithful to the promises He made them (Romans 3:4, chapters 9-11). God does not change. Yeshua's original instructions to his disciples were to go to the lost sheep of Israel and not to the gentiles. After His death, the gospel went to the gentiles, but in each city, the apostles would first preach to the Jews in the synagogue. Some would accept the message of Yeshua, some would reject it. Only after the Jews in each city had fully received the gospel and made their decision, would this message then go to the gentiles. The pattern of "to the Jew first," continued to the very end of Paul's life. When he does make it to Rome (Acts 28:15-31) Paul goes to the synagogue leaders first.

1:17 revealed from faith to faith This could represent God's continued righteousness from one generation to the next, i.e: Psalm 90:1-2 - Lord, thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Alternately, "from faith to faith" could also indicate a type of continuation and growth process. (i.e., "Lord, I believe; help thou mine unbelief."- Mark 9:24) This could then be compared to the end of this chapter, where Paul shows the opposite to be true as well. (Sin breeds continual and worse sin which leads to God's wrath.)

1:17 The just shall live by faith Paul is quoting Habukkuk 2:4. Salvation has always been by faith/trust in God. To "live by faith" is essentially the "one commandment" that all else boils down to. (This does not dismiss all the "details" of what makes up true faith - the entire Torah.): http://www.yashanet.com/studies/romstudy/text01a.htm (9 of 10)28-9-2006 20:13:03

Romans 1:1-1:17

Talmud, Makkoth 23b - Six hundred and thirteen precepts were communicated to Moses ... David came and reduced them to eleven ... Isaiah came and reduced them to six ... Micah came and reduced them to three ... Again came Isaiah and reduced them to two ... Amos came and reduced them to one ... But it is Habakuk who came and based them all on one [principle], as it is said, But the righteous shall live by his faith. (Click here to read the entire Makkoth section.)

Comment on verses 16&17 Verses 16 and 17 of this chapter are transitional verses that lead into the next major section of the letter (from 1:18 to 4:25) where Paul will next show why both Jews and gentiles will be judged equally by God, and that the fact that God's word was true in the past gives everyone assurance that is it true for the future.

1. Sefer Yetzirah - The Book of Creation, Aryeh Kaplan, Samuel Weiser, Inc., 1990, p. 12.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text01a.htm (10 of 10)28-9-2006 20:13:03

Romans 1:18-1:32

ROMANS 1:18-1:32 Last updated 7/21/00 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Comments on Romans 1:18-4:25 The Romans letter enters its next phase from verses 1:18 to 4:25. Paul, in true rabbinic-legal style, will first present his case (1:18-3:20) that both Jews and gentiles will be judged by God and that both are saved by faith and not their own works. It should be noted that Paul uses certain literary techniques as well as mystical language, that if not properly understood, can cause the casual reader to come to an improper understanding of the message Paul was conveying. These will be discussed throughout this study. In 3:21-26, Paul explains that God's righteousness is being revealed now as in the past. If it wasn't revealed in the past (prior to Yeshua and the gospel events) there could not be authentic revelation now in the preaching of the Gospel. Paul makes the additional point in 3:27-31 that boasting is ruled out, drawing out what is inferred in the previous verses. In 4:1-25, Paul confirms what he says about boasting, by giving the supreme example of Abraham, whom he shows also had no right to boast. http://www.yashanet.com/studies/romstudy/text01b.htm (1 of 5)28-9-2006 20:13:50

Romans 1:18-1:32

Additionally, from 2:17 to 4:25, Paul explains the privelege of the Jew - the Torah. His point in doing this however, is to show that the Torah bears witness to the election of Israel AND God's intention to extend His faithfulness to the nations who place their faith in the God of Israel.

1:18-1:32 This is the first of three consecutive sections within chapters 1 and 2, where Paul "speaks to" a supposed audience. (Not necessarily someone present or in partucular.) Such a literary technique is called an apostrophe. From 1:18 to 1:32, Paul is "speaking to" the gentile world in general - not the gentiles in the congregation - although the message is meant for them to understand. He will follow this up with a second apostrophe from 2:1-2:16, and a third, to the Jewish world, beginning in 2:17.

1:18a against all ungodliness and unrighteousness of men No one can judge righteously, as the gospel judges all men as idolatrous.

1:18b who hold the truth in unrighteousness Paul goes on in the following verses (1:19-32) to show the result of man rejecting the truth of God. Because of this, God will at some point, give up on them and allow the "fullness of their sin" to come to fruition. The verse is reminiscent of a prophecy made by Paul in one of his other letters: 2 Thessalonians 2:10-12- And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

1:19 is manifest in them Paul indicated that gentiles have a knowledge of God, without the written Torah through creation. He uses the same thought "in defense of some gentiles," in Romans 2:14-15, where he says, "Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts."

1:19 that which may be known of God ... the invisible things of him 1:20 even his eternal power and Godhead It seems a contradiction that an invisible God can show Himself to us, or that we can understand and define anything about a God who is infinite and undefineable. Yet Paul indicates that God has somehow http://www.yashanet.com/studies/romstudy/text01b.htm (2 of 5)28-9-2006 20:13:50

Romans 1:18-1:32

revealed aspects of Himself to us within creation. This is a very deep area of study and we deal with this in our advanced-level Revelation course. We will touch on it only lightly in this Romans study. The term "godhead" appears a total of two other times in the King James version. One of these is from Luke's account of Paul's discussion with the Greeks at Mars Hill: Acts: 17: 23-31 - For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. The other occasion of the word "Godhead" is also from Paul: Colossians 2:2-9 - That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with enticing words. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily. In the account from Acts, Paul is addressing the Greeks who have an altar dedicated to "the unknown god." Paul establishes this as the God who created everything. In creation we see various characteristics of this "unknowable" God, which is away the gentile world can know of Him. These characteristics (or emanations) of the invisible, infinite God, are called "the Godhead" (in the King James and other English language "New Testaments"). The gentile world, rather than seeing these various characteristics as being from the same God, attributed them to different gods (as seen in Greek and Roman culture) - this is often called paganism. NOTE: Although Yeshua is "Elohim in the flesh," the Hebrew concept of the "godhead" is not the same http://www.yashanet.com/studies/romstudy/text01b.htm (3 of 5)28-9-2006 20:13:50

Romans 1:18-1:32

as the Christian idea of the "Trinity," which evolved long after the time of Paul and Yeshua. This is explained in detail in our Revelation study. Paul tells the Greeks that God put us on the earth to seek Him, and that He is not far from us, as we are made in His image. Therefore, he states, man should not think that God is some idol made of wood or gold. He goes on to say that God was more "lenient" of this error in times past, but that there is less of an excuse now, (very much since the written Torah was around for 1300 years by this time.) God wishes all men to repent as judgment is coming through Yeshua, whom He resurrected from the dead (as proof). In the Colossians letter, Paul speaks of God, the Father and the Messiah, as if speaking of three entities. In a sense he is, as here, "God" represents the invisible God, who created everything. Fundamental to Paul's Judaism is the truth that "God is One." The Father and the Messiah are emanations of this One God that we can comprehend and relate to. These emanations are part of "the godhead." The Messiah, Paul writes, contains all the "fullness of the Godhead." The Hebrew mystical writings of the Zohar have a lot to say on this subject. This is an advanced subject covered in our Revelation study. As mentioned, this is a very complex area of Hebrew Bible study, one that has been lost to followers of the Messiah since the early centuries and is only recently returning thanks to the influx of Torah scholars into the body of Messiah over the past 30 years or so. The point Paul is making in the balance of Romans chapter 1, is that these emanations/characterstics of God are not hidden from the gentile world. They exist in our world as a means given by God, for us to become conformed to His image and grow in an intimate relationship with Him. Yeshua is the perfect example for us as He contains all the characteristics within Him.

1:21-1:32 Paul outlines the process of idolatry that man has followed: ●

●

● ●

●

● ●

He turns away from the truth and imagines something else (1:21). Scripture views such a turning away as vanity (i.e., 2 Kings 17:15) He thinks himself wise, when he has really become a fool (1:22). Fearing God leads to widsom (Proverbs 1:7), but thinking oneself to be wiser than God is foolishness and sin, which leads to greater sin. He falls into some type of idolatry, which is anything that gets between him and God (1:23). Because of this rebellion, God releases him to his own devices (1:24). ❍ Psalm 81:11-12 - But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts' lust: and they walked in their own counsels. The result of which is manifested in outward sin (1:26,27). Homosexuality is shown to be a combination of; a) sin, b) a "sign" of how far someone has strayed from God, and, c) a punishment from God. As he further pushes God away, man falls into all sorts of sin (1:28-31). This results in a state where he blatanly continue to sin, just to "spite God" (1:32).

http://www.yashanet.com/studies/romstudy/text01b.htm (4 of 5)28-9-2006 20:13:50

Romans 1:18-1:32

Sexual sin is especially repugnant to God, as Paul says: 1 Corinthians 6:18-20 - Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. The book of Revelation shows that even knowing that he is face to face with the wrath of God and the final end is in sight, man will not repent. (And this is with an additional 1900+ years of Yeshua and Torah to witness to them): Revelation 6:15-17 - And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?

1:32 are worthy of death The punishment for such sin will come - if not now, then in the world to come. (i.e. Psalm 37). RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text01b.htm (5 of 5)28-9-2006 20:13:50

Romans 2:1-2:29

ROMANS 2:1-2:29 Last updated 7/21/00 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Comments on Romans 2:1-2:29 In this chapter, Paul concludes his argument against the gentile world that began at 1:18. Verses 2:1-16 is the second "apostrophe" of the letter, and could apply to either the gentile world (a continuation of 1:18-32) or could be considered the transition to his discussion of the Jewish world. The improper and arrogant attitude of judging others (when we are equally guilty and saved by grace) is the subject of these sixteen verses. Paul will offer the correct example of attitude and behavior in Romans 12:1-15:13. http://www.yashanet.com/studies/romstudy/text02a.htm (1 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

The discussion with "the Jew" of 2:17-29 is the third "apostrophe" of the letter. Although Paul's main message in this letter is to the gentiles in the congregation, he also knows that this will be read aloud in the Synagogue. Therefore, both the Jews who believe in Yeshua AND the Jews that do not (yet) believe in Him, will be in "earshot" of this message. Paul's explanation of the Jewish position before God (2:17-2:29) serves two purposes. First, to let the gentiles and Jews know that they are on a "level playing field" with God, regarding both condemnation and salvation. Also, Paul will now be able to "fairly" address any problems he has with the gentiles (later in the letter), as they will not regard themselves second-class citizens or victims of a double standard.

2:1-2:5 As mentioned in the opening comments above, Paul has structured his letter in a fashion that certain general issues he raises in the beginning of it, can be brought up again later in the letter to teach a specific lesson. In this case, Paul is not only addressing the hypocrisy of judging, but also that God's will for mankind is to realize that each one of us sins, and that it is only by His mercy that any of us are "saved." In turn, believers should lead lives that are not centered on their own "rights," but are rather focused on the "higher purpose" in any situation. Paul will further illustrate this in chapter 8 (teaching on serving the spirit and not the flesh), and then focusing on specific gentile behaviors that need modification in chapters 12-15.

2:4 despisest thou the riches of his goodness Following or not following God's ways does not always bring an immediate reward or punishment. Here Paul warns those who "think they're getting away with something," that they are not being penalized because God is merciful and trying to lead them to repentance. Should they turn a blind eye to this, they will follow the path he outlined earlier in 1:21-32. This is not a "new" teaching: Ecclesiastes 8:11 - Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Conversely, following God's ways does not necessarily bring reward in this life, but we are assured of it in the next. If we are practicing Torah or other acts of kindness hoping to "get something in return," we are no better than spoiled children, and God will treat us accordingly.

2:6-2:11 To some it may seem that Paul is inconsistent in his this letter, preaching that no one can earn salvation (it http://www.yashanet.com/studies/romstudy/text02a.htm (2 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

being by the grace of God), while also teaching that God, "will render to every man according to his deeds." This is a problem for the modern reader (i.e., some Christians) who have been conditioned to accept a "faith versus works" theology. As discussed in our background material, the faith of Yeshua, Paul and the rest of the first century believers was one where works are an integral part of faith. To "have faith" in God/Yeshua did not mean simply "believing" certain facts to be true (even "in your heart"). True faith is indeed a gift, which cannot be earned. But coming to faith, means repentance, which is a turning from following the ways of the world to a path of obedience to God -- learning and doing His instruction -- which He gave in the Torah. Gentile believers are to do this (Acts 15:21), and Jews are to know that possession of the oracles of God does not guarantee righteousness - His commands are to be followed. The wise Solomon wrote that trust (faith) in God, is based on following the Torah: Proverbs 3:1-5 - My son, forget not my law; but let thine heart keep my commandments: For length of days, and long life, and peace, shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: So shalt thou find favour and good understanding in the sight of God and man. Trust in the LORD with all thine heart; and lean not unto thine own understanding.

2:6 Who will render to every man according to his deeds: Paul elaborates on these "deeds" in verses 2:7-2:9a. God does not play favorites as He is One God to all (the Shema). Also, we again see works as part of faith. (Also stated in 2:13.) God's rewards and punishments are meted out according to what a person deserves. The concept is called middah keneged middah - "measure for measure" Yeshua stated the same in His teachings: Luke 12:46-48 - And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. Simply "believing" in the One true God, or that Yeshua is the Messiah, does not constitute true faith: Matthew 7:21 - Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. James 2:17-26 - Even so faith, if it hath not works, is dead, being alone. Yea, a man may http://www.yashanet.com/studies/romstudy/text02a.htm (3 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.

2:9-10 of the Jew first, and also of the Gentile Paul shows that "all have sinned" (Romans 3:23; 5:12) applies to Jews as well. (Again the Shema is at the heart of this teaching.) As the gospel and its blessings are to the Jew first, judgment is as well, as the Jews have the Torah.

2:12 as many as have sinned without law Paul reiterates his position of chapter 1. Gentiles have no excuse even without the written Torah.

2:13 the doers of the law shall be justified. Once again, Paul makes clear that Torah-based works are part of faith. This is not to say we earn our salvation. Rather, thankful obedience is both commanded, and a sign of a right relationship with God. Paul is also sending a message to any Jews who may have regarded their privileged status as not requiring observance to the Torah. "John the Baptist" dealt with this pride among His brethren as well: Matthew 3:9 - And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

2:14 For when the Gentiles, which have not the law Like any good teacher, Paul knows repetition is important. Again, he stresses that God will judge gentiles based on what they should know. This raises the discussion of those who never hear the word of God but know to repent when they sin. Will God "save them" without their knowing who the Messiah is? Genesis 18:25b - Shall not the Judge of all the earth do right?

2:15 the law written in their hearts http://www.yashanet.com/studies/romstudy/text02a.htm (4 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

There is an allusion here to Jeremiah 31:33 and the New Covenant, which is promised to Israel. Paul uses this language in the context of gentile faithfulness, in that those who follow the One true God would share in the blessings, of the Millennium and World to Come, promised to Israel. Again, the theme of the Shema comes into play as there is One God (with His rewards) for faithful Jews and gentiles. (That faithfulness being defined by His Torah.)

2:15 - their conscience also bearing witness Elsewhere, Paul speaks of the effect on the "conscience" of man when affected by self-righteousness and continued sin: 1 Timothy 4:2 - Speaking lies in hypocrisy; having their conscience seared with a hot iron;

2:17-2:29 This is Paul's third "apostrophe" - this one addressed to the Jewish world. Paul uses these "apostrophes" in Romans to point out pretentiousness of Jews, gentile pagans, and (as we will see later in his letter), gentile believers in Yeshua as well. This was a lesson Peter says he was taught by God, which led to the decision of the Jerusalem council of Acts 15: Acts 10:28b - but God hath shewed me that I should not call any man common or unclean. Paul also takes aim at the Jewish missionaries of his day, stating that Jewish hypocrisy causes blasphemy on the part of the gentiles. Paul states that a Jew does indeed have an advantage (3:1-2), but it is of no use to him if he uses what God has given him to boast and act in a hypocritical manner. There is more to Paul's criticism of some of his fellow Jews in this chapter, than what meets the eye however. Paul will use the point he makes against the Jews, to more effectively argue against gentile believers in chapters 12-15. As we will see, both groups are guilty of claiming special status that causes them to act arrogantly toward the other.

2:18 - And knowest his will God's will is revealed in the Torah. "Trusting in the Lord," means to follow the commandments of Torah, which "stand fast forever": Psalm 111 - Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation. The works of the LORD are great, sought out of all them that have pleasure therein. His work is honourable and glorious: and his http://www.yashanet.com/studies/romstudy/text02a.htm (5 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

righteousness endureth for ever. He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion. He hath given meat unto them that fear him: he will ever be mindful of his covenant. He hath shewed his people the power of his works, that he may give them the heritage of the heathen. The works of his hands are verity and judgment; all his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness. He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever. Romans 7:12 - Wherefore the law is holy, and the commandment holy, and just, and good.

2:24 For the name of God is blasphemed among the Gentiles through you Israel is to be God's "Messiah," anointed to be a light to the gentiles: Isaiah 42:6 - I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles Isaiah 49:6 - And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. Matthew 5:13-16 - Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Yeshua made it clear, that the Pharisees had the truth of the Torah in their teachings, but criticized them for the same thing Paul does in this chapter, hypocrisy and arrogance: Matthew 23:1-3 - Then Jesus said to the crowds and to his disciples: "The teachers of the law and the Pharisees sit in Moses' seat. So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach.

2:25 circumcision verily profiteth, if thou keep the law: Paul addresses the subject of "covenantal arrogance" - the idea some Jews had that they were righteous before God simply because they were Jews. Paul makes it clear that possessing the Torah is only advantageous for Jews if they are following it. Paul uses the concept of "boasting" in the Torah, and http://www.yashanet.com/studies/romstudy/text02a.htm (6 of 7)28-9-2006 20:13:58

Romans 2:1-2:29

teaches that Jews have nothing to "boast" about.

2:25 thy circumcision is made uncircumcision This verse (as with any in Scripture) does not stand alone. Some might take this to mean that as the Jews violate Torah (including rejecting Messiah) that God is done with them as His chosen people. Paul makes it extremely clear in chapters 9-11 of this letter, that this is not the case. Such Jews remain God's chosen, but now are not fulfilling the role they were given; "For they are not all Israel, which are of Israel." (9:6).

2:27 shall not uncircumcision ... judge thee This does not mean gentiles will sit with God in judgment of Jews one day. Rather, the obedience of righteous gentiles will serve as witness (along with Torah) against Jews who violate Torah.

2:29 But he is a Jew, which is one inwardly Unfortunately, this verse is often used out of context by some people to show that believers are all "spiritual Jews" and God no longer distinguishes between Jew and gentile in any way. The context however is quite plain - Paul is "talking TO Jews" here - not to gentiles. The verse comes at the end of several, showing that being a Jew outwardly means nothing to God. He demanded circumcision of their hearts (being "born again") since their beginnings with Abraham. This is the same lesson Yeshua taught in John, chapter 3. Recall that He chastised Nicodemus for not knowing that he had to be born again. As a "teacher of Israel," Nicodemus should have known that Moses himself taught this. (For more on this subject see Section II of, "Not Subject to the Law of God?" in the YashaNet library.)

2:29 - in the spirit, and not in the letter This does not mean that one no longer has to follow the commandments of Torah. They are all still valid (Matthew 5:17-21, Romans 3:31). Following in the spirit means performing the commandments in faith as part of a proper relationship to the One true God. This means not only keeping the Torah's minimal requirements, but going beyond them, as Yeshua taught in Matthew, chapters 5-7. RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text02a.htm (7 of 7)28-9-2006 20:13:58

Romans 3:1-3:31

ROMANS 3:1-3:31 Last updated 8/2/00 What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.

Comments on Romans 3:1-3:31 Having established that neither Jew or gentile has an "excuse" before God, Paul continues in this section with a discussion of the importance of the Torah, and how it is to be followed in faith. What is missed in most studies (due to a lack of understanding of Paul as a rabbi, Pharisee and brilliant Torah teacher) is the role of the Shema as the underpinning to his teachings. This is more fully explained in this chapter.

3:1 What advantage then hath the Jew?

http://www.yashanet.com/studies/romstudy/text03a.htm (1 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

After all the previous discussion (going back to 1:18) one might think that Paul would say there is no advantage to being a Jew, but this is not the case. Paul points to possession of the Torah as indeed being the "Jewish advantage," but only if correctly followed in faith. As he points out, the mere fact of possessing the Torah does not make the Jews "superior." Yeshua, had the same message for certain self-righteous religious leaders, who thought their being born Jews automatically made them right with God: Matthew 3:9 - And do not think you can say to yourselves, `We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. In fact, the gift of the Torah to the Jews is directly attached to their responsibility - to take the Torah as a light to the rest of the world (Matthew 5:13-16) and work to bring in the Kingdom of God and fulfill the Shema.The fact remains that it was only the Jews that were chosen by God for this, and therefore they do have an advantage. Paul maintains the continuity of the position he shares with his Jewish brethren: Romans 9:4-5 - Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. The status of the Jews however, as being the only people that God has dealt with directly, puts them in a difficult position when they fail God: Amos 3:1-2 - Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

3:2 unto them were committed the oracles of God. God makes clear who the only people are that He has dealt with in such direct fashion: Psalm 147:19-20 - He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD. Deuteronomy 4:7-8, 20, 32-34 - What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today? ... But as for you, the LORD took you and brought you out of the http://www.yashanet.com/studies/romstudy/text03a.htm (2 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

iron-smelting furnace, out of Egypt, to be the people of his inheritance, as you now are. ... Ask now about the former days, long before your time, from the day God created man on the earth; ask from one end of the heavens to the other. Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived? Has any god ever tried to take for himself one nation out of another nation, by testings, by miraculous signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the LORD your God did for you in Egypt before your very eyes? This has not changed since Yeshua's death and resurrection. (See note to 3:21 below.) Romans 11:28b-29 - ... but as touching the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. We will elaborate on Israel's election in chapters 9-11 of this study. With the free gift of faith comes a responsibility to God's Torah. Beginning with verse 2 and ending with verse 31 in this chapter, Paul shows that Torah is an integral part of the faith of the believer - Jew and gentile.

3:3 shall their unbelief make the faith of God without effect? Unfortunately, man has not heeded this advice from Paul. Since that time, many view the "rejection" of Yeshua by most of the Jews of His day, combined with destruction of the Temple, taking of the city of Jerusalem, and dispersion of the Jews, as "proof" that God changed his plan. This has resulted in the formation of other religions who claim they are now "the royal priesthood," and that the Torah-based faith of Israel was replaced by a "law-free gospel" that proclaims concepts such as "the law of love," or "law of Christ." Paul teaches that God will never be unfaithful to Israel. As we will see, this is yet another example of a teaching that Paul mentions early in the letter which he will use later on to correct certain behaviors among the gentiles in the congregation.

3:5-8 Having established that the Jews maintain an "advantage," and that Torah-based faith of Israel continues, even if Israel fails God (verses 1-4), Paul now confronts misuse of the idea of being "saved by faith," apart from the Torah. Paul first addresses the possible false interpretation of what he just said, making it clear that we are not to think we can sin so that God can show his righteousness. Paul makes it clear that man's evil deeds are worthy of punishment and do not cancel His right to judge the world. He gives himself as an example (verse 7) of someone who faces God's judgment due to his own sin.

http://www.yashanet.com/studies/romstudy/text03a.htm (3 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

3:8 as we be slanderously reported, and as some affirm that we say Paul was accused of teaching against Torah - a charge he vehemently denied both here and in Acts 21:2127. (Our background material discussed Paul's faithful Torah observance as a rabbi and Pharisee.) Although Peter warned that Paul's teachings were at such a high level that many would misunderstand what he was saying (2 Peter 3:16), there is also a probability here that these were men opposed to Paul, who were lying and speaking evil of him. Paul will bring up the subject of Torah and sin again, in verses 5:20-6:1.

3:9 are we better than they? No, in no wise Romans 3:9 is one of the more blatant cases of poor Scripture translation found in the Bible. First of all, the question is not if the Jews are "better" than gentiles (as the King James translation would have you think), but if they have "an advantage" in some way (see verse 9 below). More importantly, the answer to Paul's question, "No, in no wise," is an incorrect translation of the Greek ou pantos, which means, "not entirely." Looking back at Romans 3:1, we see that Paul has already stated that the Jews DO "have an advantage" in that they have the Tenakh (Torah, Prophets and Writings). Unfortunately, all modern translations are affected by Christian bias when it comes to the subject of the Torah being integral to the faith of the believer in Yeshua, as seen by the mistranslation in this verse. We saw an example of this anti-Torah bias in Romans 1:1-7, and we will encounter more in Romans chapter 10. Although the Jews have the real advantage of the Torah, both they and gentiles sin and face judgment (as Paul showed in chapters 1 and 2). Judgment however, comes to the Jew first and then to the gentile as they are judged at different levels. (To whom much is given, much is expected.) God's Torah is Holy, and its commandments are to be followed, as it is the path He has given us to learn of Him and to salvation. Scripture paints a beautiful pattern: Romans 7:12 - Wherefore the law is holy, and the commandment holy, and just, and good. Proverbs 9:10 - The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. Psalm 111:10 - The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever. Revelation 22:14 - Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. God shows that He desired gentiles to take on more of the Torah and they are blessed for doing so: http://www.yashanet.com/studies/romstudy/text03a.htm (4 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

Isaiah 56 - Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. The Lord GOD, which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. All ye beasts of the field, come to devour, yea, all ye beasts in the forest. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.

3:10-18 Paul elegantly links together an assortment of verses from the Tenakh (Psalm 14:1-3; 53:1-3; Ecclesiastes 7:20; Psalm 10:7; Proverbs 1:16; Isaiah 59:7-8; Psalm 36:1), as proof texts for his statement in the previous verse. For insight into understanding the "rules" Paul followed in creating his midrashim (expository teachings), see The Seven Rules of Hillel. Paul's quotations in verses 13 and 14 are especially critical of incorrect speaking. James had a lot to say about "correct" and "incorrect" speaking: James 1:19 - Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. James 1:26 - If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. James 3:1-10 - My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the http://www.yashanet.com/studies/romstudy/text03a.htm (5 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

horses' mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

3:19-31 These final verses of the chapter could be considered a midrash on Psalm 143, which teaches that no man living is justified by his own works. Trust in God, centered in following His ways, given in His Torah, is what will justify man. Present through these verses is Paul's Shema-centered theology. Both Jew and gentile are under condemnation of the same God, and are saved by the same God, as He is the One God for both. What formerly separated Jew and gentile, (the Torah) is now through faith what unifies them into one building. (See comments on Ephesians 2 in the introduction.) The highlighted verse (8) in the Psalm, "Cause me to hear," is ha shemee ayni, in the Hebrew, which has the same root as "shema." Psalm 143 - Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. Therefore is my spirit overwhelmed within me; my heart within me is desolate. I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah. Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. Deliver me, O LORD, from mine enemies: I flee unto thee to hide me. Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.

3:19 what things soever the law saith, Paul makes it clear that if the Jews whom the Torah "speaks to" (those that do and hear) are facing

http://www.yashanet.com/studies/romstudy/text03a.htm (6 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

judgment, then those who do not share this benefit (the rest of the world), are no better off, hence, every mouth is stopped (shut up).

3:20 by the deeds of the law there shall no flesh be justified The temptation here (due to years of anti-Torah teaching) is to take this verse out of context in order to say that the Torah does not lead man to salvation and that no one could be "saved" before Yeshua appeared. This is not what Paul is teaching and is not what God says throughout the Tenakh. Such a theology also fails the test of "New Testament" Scriptures (not that ever God changed), such as this: Luke 1:5-6 - THERE was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. Paul has already spoken (chapters 1 and 2) of both Jews with the Torah, and gentiles who don't have Torah, each as having no excuse before God. The implication here is that all men can be saved if they live up to the revelation that they have received from God in their lives. Anyone who is doing this however, will not reject Yeshua (the true Torah-based Yeshua), as He is the promise and goal of God's Torah. The Greek text uses a unique term, erga noumo, translated as, "deeds (or works) of the Law". Paul seems to have "invented" this term as a way of conveying a Jewish spiritual concept into the Greek language which lacked the proper terms. Paul has already discussed the topic of boasting in the law. Trying to claim salvation by performance of the "deeds of the law," is seen by Paul as a misuse of Torah. He taught that although the Torah was given by God to be obeyed, instead of following Torah in faith, people follow in their own strength (selfrighteousness) apart from God, and come to believe that they then "deserve" a place in heaven. Torah not only shows how we sin, but also gives us guidelines as to how to be conformed to the image of God and grow in intimacy with Him.

3:21 the righteousness of God without the law This is another misleading translation, often "quoted" to show that faith has nothing to do with God's Torah. (The language of the King James is archaic.) The Greek term, choris nomou, means apart from Law. (This verse of course implies that the righteousness of God is revealed in the Torah.) As Paul has already mentioned, his point is that no one can earn their salvation by doing works, even Torah-based works, apart from trusting in God. Paul repeats his thought in verse 28, where it is translated as, "without the deeds (works) of the Law." http://www.yashanet.com/studies/romstudy/text03a.htm (7 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

This is not a new teaching - God has always demanded trust first. We are told in the book of Hebrews that the children of Israel with Moses in the desert, failed to "mix" faith with their works. Hebrews 4:2 - For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. God rebuked His children through Isaiah, for performing the commandments away from faith: Isaiah 1:11-14 - To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

3:22 which is by faith of Jesus Christ There are different translations of this verse, that render different meanings. Versions such as the NIV, NASB, RSV and New King James, along with author C.E. Cranfield, translate this as "faith in Jesus Christ," as opposed to "faith of Jesus Christ." (The former is called the objective genitive, the latter is the subjective genitive.) The original King James, Darby and Young's Literal Translation, along with authors Joseph Shulam and David Stern, support the subjective genitive (the faith "of" Yeshua). A similar argument is seen in verses 25-26 (below).

3:23 For all have sinned This is not a "New Testament" teaching: 1 Kings 8:46a - If they sin against thee, (for there is no man that sinneth not,) Ecclesiastes 7:20 - For there is not a just man upon earth, that doeth good, and sinneth not. Isaiah 64:6 - But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

3:25-26 a propitiation through faith in his blood The English translation is awkward. Paul is not saying we are to put our faith "in His blood," in some superstitious manner, foreign to Judaism.

http://www.yashanet.com/studies/romstudy/text03a.htm (8 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

The context of the surrounding verses is important: "Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God" Here the "blood" of Yeshua is equated with death, and has sacrificial significance. There is disagreement as to the precise meaning of this verse, similar to verse 22. If the "faith" in question is Yeshua's faithfulness, then the "faith in His blood" in verse 25 is referring to Yeshua's faithfulness in obedience unto the shedding of His blood and His death in order to provide salvation for mankind. (This does not detract from the idea of us having faith in Him, which Paul also teaches.)

AN ADDITIONAL TEACHING ON YESHUA'S SACRIFICE Beyond the linguistic debate, a key to understanding the deeper meaning of this verse (and Yeshua's role in dying) is knowledge of the Yom Kippur sacrifice, where the blood of the bull and scapegoat provided atonement for all the sin of Israel. It is important to note, that the Yom Kippur sacrifice was of no value to the unrepentant Hebrew person. Even though this was a single sacrifice for the sins of the entire nation, God required trust in Him for this atonement to take effect on the individual. Yom Kippur was conducted only once a year, and was separate and apart from the daily sacrificial system. This raises some interesting questions: ● ● ●

If the daily sacrifices provided atonement for sins, why the need for Yom Kippur? If Yom Kippur was for the forgiveness of all sins, why the need for daily sacrifices? What did Yeshua's sacrifice accomplish and how did it impact the sacrificial system?

There are also certain "difficult verses" found in Ezekiel's Millennial Temple prophecy (Ezekiel 40-48): 1. Ezekiel shows that the daily sacrificial system will return with the advent of the Millennial Temple. This is something a lot of people have difficulty with as their theology teaches that the Messiah's death did away with all sacrifices. They therefore state the Ezekiel must mean "memorial sacrifices," or something else. He does not however, as the text is very clear in the Hebrew - the daily sacrifices will return. 2. Ezekiel shows that no Yom Kippur sacrifices are taking place in the Temple. However, he portrays an image of a perpetual state of Yom Kippur, as all priests are dressed in the garments of the High Priest. See, The Salvation Sacrifice of Yom Kippur and Sacrifices in Ezekiel's Temple, in our Revelation study http://www.yashanet.com/studies/romstudy/text03a.htm (9 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

for more information. (Use the BACK button on your browser to return here.) The book of Hebrews (understood in its proper Hebrew framework), is of great help in understanding what Yeshua's death did in relation to the sacrificial system. Hebrews portrays Yeshua as the final Yom Kippur sacrifice unto salvation. This maintains the important distinction between Yom Kippur and the daily sacrifices found in the Tenakh. The reason there is no more Yom Kippur sacrifice is because Yeshua's death was the final Yom Kippur sacrifice for salvation. The reason the daily sacrifices can and will return, is that they were not the same as Yom Kippur, but were for regular reconciliation with God for daily sins. At this time, with no earthly Temple present, Yeshua Himself is acting as our High Priest and mediator, providing the reconciliation with God required for when we sin. In the absence of the Temple, God does accept the sacrifice of our lips, rather than animal sacrifices, for our daily reconciliation, including reconciliation of the non-believing nations (1st John 1:9, 2:2, 4:10). This was set up by God in the Torah in the form of the sacrifices done for the nations on the feast of Succot (Tabernacles). The prophet Hosea (Hosea 14:2) also speaks of offering the sacrifices (bull-calves) of lips, for when the Temple was not in place. Hosea does not however, say that prayers can replace the salvation sacrifice of Yom Kippur. Nor will God accept a renewal of the earthly Yom Kippur sacrifice should a Temple be rebuilt. The Talmud records that the Yom Kippur sacrifice was rejected by God for 40 consecutive years, following the death of Yeshua to the time the Temple was destroyed: Talmud, Yoma 39b - During the last forty years before the destruction of the Temple the lot [‘For the Lord’] did not come up in the right hand; nor did the crimson-coloured strap become white; nor did the westernmost light shine; and the doors of the Hekal would open by themselves, until R. Johanan b. Zakkai rebuked them, saying: Hekal, Hekal, why wilt thou be the alarmer thyself? I know about thee that thou wilt be destroyed, for Zechariah ben Ido has already prophesied concerning thee: Open thy doors, O Lebanon, that the fire may devour thy cedars. Hebrews 6:4-6 is an important section concerning the Yom Kippur sacrifice being changed by Yeshua's death. Although these verses can be applied to returning to sin in general (after experiencing saving revelation from God), the immediate context would seem to refer to believers in Yeshua returning to performing of the Yom Kippur sacrifice, as it puts Messiah (who died as the final Yom Kippur sacrifice), to an open shame: Hebrews 6:4-6 - For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. http://www.yashanet.com/studies/romstudy/text03a.htm (10 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

When Yeshua returns to earth for His reign in the Millennium (with the earthly Temple back in place), the daily reconciliation sacrifices will be reestablished, as they will once again be needed and required.

3:27 Where is boasting then? Many of the Jews of Paul's day, instead of being a "light to the gentiles," (Matthew 5:13-16) had taken the Torah and used it create a legalistic righteousness unto themselves (as Yeshua also accused them of). Paul raises the issue of Torah-based faith versus self-righteous legalism, again in verses 9:30-10:4 and 11:6. The view of some of his fellow Jews of being "better" than the gentiles, simply because they had the Torah, was a form of "covetousness"(of the Torah) and was a sin. Although the Jews have the advantage of the Torah (re: 3:1-8 above) the fact is that according to the Shema (see next verse) there is One God for both Jew and gentile.

3:28 a man is justified by faith without the deeds of the law. Without an understanding of Paul's Hebrew mindset, he can almost sound schizophrenic. After all, here he says a man is saved not by "the Law," but in the previous chapter, he stated: Romans 2:13 - For not the hearers of the law are just before God, but the doers of the law shall be justified. As always, context is critical. Verse 3:28 sums up the substance of the previous verses. God's Torah, properly understood and followed, (that is not to be used to seek justification as a reward for works) summons men to "faith." However, this "faith" includes turning from sin (as defined by God's Torah) to a life of grateful obedience to God (by learning and submitting to His Torah). Paul is dealing with both types of error common to man. If someone tries to do the works of Torah, outside of faith and "earn" salvation, that person will fail. Conversely, if anyone claims to have "faith," but wilfully ignores God's Torah, this also fails. Scripture calls such a person a liar (1 John 2:3-5). Again, behind the more obvious meaning of the verse (all are saved by faith) is the additional understanding and teaching of Paul that opposed the exclusivity that denied gentiles equal access to God without first converting to Judaism (since Yeshua's death). This was the decision of the Jerusalem council in Acts 15, (based on the Shema), which Paul and the other disciples took out to the existing Messianic communities and in their new evangelistic campaigns. The goal of the Torah is faith in Israel's Messiah as the savior of the entire world. God is one God for all people, through faith, which upholds the Torah.

3:29 Is he the God of the Jews only? is he not also of the Gentiles? http://www.yashanet.com/studies/romstudy/text03a.htm (11 of 12)28-9-2006 20:14:05

Romans 3:1-3:31

Here again, Paul uses the Shema in his teaching to show God is the God of the gentiles too. As seen in this and the next verse, monotheism and Torah were inseparable to Paul.

3:31 Do we then make void the law through faith? God forbid: yea, we establish the law. Despite Paul's careful arguments in explaining the essence of the Torah, there is still the possibility that some might come to the false conclusion that Torah was not for the believer in Yeshua. Paul therefore, makes it clear that trust in God is what the Torah is all about. Recognizing you are a sinner (which is done through knowing what the Torah calls sin), turning to God, and following His Torah as the guideline for your life, is the path for both Jews and gentiles. Unfortunately, the mystery of iniquity (violation of Torah) that Paul warned was creeping in to the Messianic community in his day, has today become the "norm" for most people claiming to follow the Messiah, who say they are "not subject to the Law of God."

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text03a.htm (12 of 12)28-9-2006 20:14:05

Romans 4:1-4:25

ROMANS 4:1-4:25 Last updated 9/10/00 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.

Introduction Paul continues his arguments from the previous chapters. (Keep in mind, Paul did not assign these chapter and verse numbers. They were added later.) Thus far, Paul has addressed the ideas of: http://www.yashanet.com/studies/romstudy/text04a.htm (1 of 6)28-9-2006 20:14:12

Romans 4:1-4:25

● ● ●

"Cheap grace," where one can claim to "believe" apart from obedience to God's Torah Earning salvation based on on works Automatic salvation based on being born a Jew, a descendent of Abraham

Paul now turns to Abraham in order to strengthen his case. In this chapter, he reiterates the themes of obedience (faith in Yeshua being likened to Abraham's faith, which was seen in his obedience) as well as the Shema (this faith is accessible to Jew and gentile through Yeshua).

2 For if Abraham were justified by works he hath whereof to glory This verse is often pulled out of its context to teach against Torah. However, Paul's statement is a continuance of his previous ones regarding, "works apart from faith as a means to earn salvation." (See notes to verses 4-5 and 21 below for the role of "works within faith.")

3 Abraham believed God, and it was counted unto him for righteousness. Abraham was counted as righteous not due to his efforts (the "qualitative level" of his faith), but due to his decision to trust in God, despite the circumstances. This theme is continued in verses 19 and 20 (below), to show that his faith was not "weak." Paul points to Abraham to teach that there is one "work" that we can and must do in order to achieve salvation. We must choose to "trust God" as Abraham did. All else was out of his hands as it is with ours. This is consistent with what the Talmud teaches: Mas. Berachoth 33b - Everything is in the hand of heaven except the fear of heaven

4 to him that worketh is the reward not reckoned of grace ... 5 But to him that worketh not, but believeth Paul is not presenting an argument of "Law versus Grace." This idea, (that there is such a thing as "law versus grace") is taught throughout much of Christianity. It is a theology that pits God's Torah against His mercy, which is something completely contrary to the Hebrew Scriptures, that instead reveal that God gave His Torah out of His mercy. What Paul "sets against" each other, in this and in all of his letters (including Galatians and Colossians, which are consistently misunderstood), is the idea of, "doing works apart from faith" in order to "earn" salvation, versus trusting in God's provision, and then living according to His revealed will - the Torah.

6 Even as David also describeth the blessedness of the man

http://www.yashanet.com/studies/romstudy/text04a.htm (2 of 6)28-9-2006 20:14:12

Romans 4:1-4:25

See comments on David in verse 15 below.

10 when he was in circumcision, or in uncircumcision? Paul brings forth the (obvious) point that Abraham was "declared righteous" as a gentile.

11 that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also ... God declared Abraham righteous as an uncircumcised man, then had him circumcised as a seal of this faith. Thus, he is a point of union to all who believe, Jew or gentile. The understanding and implication of this fact (equal access to salvation for gentiles) is the "mystery" that was fully revealed through Yeshua: Ephesians 3:3-9 - How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

12 not of the circumcision only, but who also walk in the steps of that faith See comments to verse 16 below.

Verses 13-17 These verses show that faith is not nullified through Torah, just as Torah is not nullified through faith (Romans 3:31).

14 For if they which are of the law be heirs ... 15 Because the law worketh wrath: for where no law is, there is no transgression. The context of verse 14 is that of the previous verses. Torah not only "reveals" sin in man, but also "stirs up" sin within him. If someone is looking to earn their salvation through observance of the Torah (they which are of the law), they are sure to sin and thus fail. No one can "keep Torah" (at all), outside of faith however within faith (having the correct view of Torah as God's will for your life), one can keep Torah. http://www.yashanet.com/studies/romstudy/text04a.htm (3 of 6)28-9-2006 20:14:12

Romans 4:1-4:25

An example of this is King David's statements about himself in the Psalms. David, who was an adulterer and murderer, wrote that he stood blameless in the Torah. For a detailed discussion of how he could make such a (valid) claim, see the article Not Subject to the Law of God?, in the YashaNet library. Verse 15 is another that is often pulled out of context. Paul is not saying that anyone who has not been exposed to Torah is "off the hook." He made it quite clear in the previous three chapters that neither Jew or gentile have excuse before God. Paul's comment is on the heels of the previous verse (note the word "Because" at the beginning of verse 15 above).

16 not to that only which is of the law, but to that also which is of the faith of Abraham This verse (and earlier, in verse 12), point back to the Shema. Paul is reiterating what he said in 1:16 (to the Jew first, and to the gentile), in light of the example of Abraham. Although being born a descendent of Abraham does give Jews certain benefits, automatic salvation is not one of them. This was however, a view held by at least some Jews of that day: Matthew 3:9 - And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. John 8:33 - They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Paul again falls back on one of the principles of the Shema, that God is One God for the Jew and the gentile. He shows that the idea of righteousness (by trusting in God) being accessible to gentiles as well Jews, predates not only Moses and the giving of the Torah, but even Abraham. As Paul shows, Abraham being declared righteous had nothing to do with his possessing or following the written Torah, as it had not been given yet. The "New Testament" and Jewish Midrashic writings are in agreement about who has access to the Holy Spirit and heirship as Abraham's seed: Galatians 3:2,28,29 - This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? ... There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. Tana DeBei Eliahu Rabba 9 - I bring heaven and earth to bear witness, that any human, Jew or Gentile, man or woman, freeman or slave, according to his deeds he can be worthy of Ruach haKodesh (the Holy Spirit)1

http://www.yashanet.com/studies/romstudy/text04a.htm (4 of 6)28-9-2006 20:14:12

Romans 4:1-4:25

19 And being not weak in faith ... 20 He staggered not Abraham had a relationship with God prior to the binding of Isaac. His "strong" faith had to do with "taking the next step" and trusting that God would fulfill the promises to He made to him (even though this seemed unlikely should he sacrifice Isaac as God asked). Abraham's faith was judged as "being not weak ..." NOT based on some "qualitative" degree (i.e., doing good enough works, or believing certain doctrines "just right"), but because he chose to look beyond the present state of things, trusted God, and obeyed His command. Those "weak in faith" (unlike Abraham) stagger in unbelief and doubt. Paul will make use of the theme of those "weak in faith," to teach an important lesson in chapters 14 and 15 of this letter (Also see notes to Romans 11:11-12). Abraham indeed "believed" God, and the proof of his faith was in his actual obedience. (See Jewish Views of Salvation, Faith and Freedom, in our Romans background studies.) Hence, we have "James" reminding us that works within faith (not apart from faith), is essential to salvation: James 2:19-24 - Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. "James" tells is that these works that we will be judged by, are the works of God's Torah: James 1:25 - But whoso looketh into the perfect law [Torah] of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. James 2:12 - So speak ye, and so do, as they that shall be judged by the law [Torah] of liberty. As does Paul: Ephesians 2:10 - For we are his workmanship, created in Christ Jesus unto good works, [Torah] which God hath before ordained that we should walk in them.

http://www.yashanet.com/studies/romstudy/text04a.htm (5 of 6)28-9-2006 20:14:12

Romans 4:1-4:25

1. As cited in, The Bahir: Translation, Introduction and Commentary, by Aryeh Kaplan, Samuel Weiser Inc., York Beach, Maine, 1979, p. 156

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text04a.htm (6 of 6)28-9-2006 20:14:12

Romans 5:1-5:21

ROMANS 5:1-5:21 Last updated 9/12/00 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have 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 to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Introduction Through chapters 5-8, Paul elaborates on his arguments from the previous chapters, further explaining the inclusion of gentiles into the faith of Israel, along with their obligations to obey God and exercise "proper behavior."

Verses 1-11

http://www.yashanet.com/studies/romstudy/text05a.htm (1 of 5)28-9-2006 20:14:20

Romans 5:1-5:21

The first half of Chapter 5 (v.1-11) is somewhat transitional as it focuses on a life characterized by peace with God ("having been justified by faith"). Verse 1 begins "Therefore …" and connects Paul’s arguments from the first major section of the letter (1:18-4:25) to the next section of the letter (chapters 5-8). Having explained we are saved by faith/trust in 1:18-4:25, he now goes on to explain what righteous behavior entails in chapters 5-8. Paul then returns to the topic of Israel’s election and obedience to the faith (re: 1:5b) on the part of the gentiles, in chapters 9-16.

Verses 12-21 Verse 12, beginning with "Wherefore," initiates a new thought based on the previous 11 verses. (NOTE: Chapter 6, verse 1, What shall we say then?", then brings up an argument based on what was mentioned in 5:12-21.) The second half of chapter 5 makes a comparison between Adam and Messiah. Here again, we see the foundation of the Shema in Paul's writing, as he appeals to the "oneness" of God. Note how often Paul uses the word "one" as well as, "all" and "many" in these verse. The theme of obedience versus disobedience, is once more seen.

1 Therefore being justified by faith, we have peace This is an important connecting verse between what has been said in the previous four chapters and what Paul will bring forward in chapters 5-8. Being "at peace" with God is not a "feeling," but rather is a condition opposite to enmity. (Compare to verses 10 and 11 below.) As mentioned earlier, the idea of "faith," in the Judaism of Paul and Yeshua, is not simply "believing in certain facts," but also agreeing to trust God and walk in obedience to His ways: Deuteronomy 30:16a - In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply.

3 And not only so, but we glory in tribulations also To those who do not know God (and sadly, to some who do know Him), this verse along with similar ones in the Bible, either makes no sense or offers little "comfort." After all, what is the benefit of entering into a relationship with God, if you're still going to face as many tribulations in this life as the person who doesn't follow Him? Yeshua Himself said, "the rain would fall on the just and the unjust" (Matthew 5:45). God does not promise to change your circumstances for the better (though He can), rather, the promise of His Spirit in you, means that He will change you, and how you view and deal with these circumstances. This change does not happen by itself. It requires growth in knowledge of Him, which is acquired through the Spirit http://www.yashanet.com/studies/romstudy/text05a.htm (2 of 5)28-9-2006 20:14:20

Romans 5:1-5:21

guiding you in study and application of His Torah and through prayer.

6 For when we were yet without strength ... 8 while we were yet sinners ... 10 For if, when we were enemies ... These phrases all carry the same meaning. Paul refers to sinners (who do not yet know Yeshua), as "weak" (asthenees, meaning "without strength"). Paul's use of the terms, "strength" (as determined by having faith in Yeshua), versus "weakness" (not knowing Yeshua), will be important in properly interpreting what he says later in the letter.

10 ... we shall be saved by his life. 11 by whom we have now received the atonement. This giving of the life of the "atonement sacrifice" declares us "not guilty" of our sin, in the same way the Yom Kippur sacrifice did, only not having to be repeated each year. Yeshua is our Yom Kippur sacrifice. (See our comments on Hebrews 8 and 9.)

12 Wherefore, as by one man sin entered into the world The appearance of the word, "Wherefore," indicates an upcoming explanation of what has recently been addressed. Paul now illustrates the theme of obedience to God, by contrasting it to Adam's disobedience. Adam "heard" another voice (Satan's), and chose to obey this it, showing that he had more faith in this, than the voice of God. Here again, "faith" is linked to obedience.

13 but sin is not imputed when there is no law 14 Nevertheless death reigned from Adam to Moses As mentioned earlier in this study, Paul does not teach that without Torah there is no such thing as sin. Verse 14 makes this clear, as had their been no "sin" before the giving of the Torah at Sinai, then death would not have reigned from Adam to Moses. Much doctrine has been established around the above verses, particularly many related to the concept of "original sin." This is far too deep a subject for this study however, nor is it the purpose of Paul's teaching in this letter. Judaism does teach the doctrine of the evil inclination in man, called the Yetzer Hara, but also that man can overcome this, as God Himself told Cain: Genesis 4:6-7 - And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. http://www.yashanet.com/studies/romstudy/text05a.htm (3 of 5)28-9-2006 20:14:20

Romans 5:1-5:21

Judaism teaches that today one conquers sin by learning and obeying the Torah. This is true, but trusting in the atoning work of Yeshua is the beginning of Torah-observance (or "Torah-submissiveness").

Verses 15-19 Unlike Adam, Yeshua Himself obeyed, and offered restoration for man. Yeshua’s obedience covers His whole Torah-observant life, not just His resisting temptation in the wilderness and dying on the cross (re: Philippians 2:8).

19 shall many be made righteous. The Shema is seen here again, as Paul's use of the term "many," is indicative of salvation of gentiles as well as Jews. Gentiles have come through faith in in Yeshua into a relationship with the One God and Father of all - to Israel, to whom the promises are fulfilled in Messiah, and the gentiles, to whom He has shown mercy. (This will be elaborated on in comments to Romans 15.)

20 Moreover the law entered, that the offence might abound This verse shows part of the Torah's purpose to reveal sin. (To the Jew first, to whom Torah was given, however, not only for their sake, but also for the sake of the gentile world, as the Jews were to be a light unto the world with this knowledge - i.e., Matthew 5:13-16). The Torah makes man more "aware" that he is sinning (i.e., "that offence might abound"), as he is now violating "known and definable" commands from God. It is important to understand that God gave His Torah because of His mercy as an instrument to salvation (with faith/trust being the first of the commandments). (One of the difficulties with Christianity is that it does not present a definition of sin. References are made to "disobeying God," or "going against the will of God," but what that means is very much left up to people to decide. Christianity's various denominations pick and choose what commandments from the "Old Testament" they believer are "applicable" (to their particular doctrines), while they all maintain the teaching that believers are "not under the law.") The Torah, by revealing sin as such, is not "part of the problem," but rather, is "part of the cure." The Torah also "stirs up" sin in man, as by "laying down the law," many, who see themselves as above God, will respond indignantly, with deliberate violation. Compare this to the parable in Mark 12:1-9, and how the tenants of the land respond to the owner's gestures. The more they are made aware of their improper behavior, the angrier they get: Mark 12:1-9 - And he began to speak unto them by parables. A certain man planted a http://www.yashanet.com/studies/romstudy/text05a.htm (4 of 5)28-9-2006 20:14:20

Romans 5:1-5:21

vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. And they caught him, and beat him, and sent him away empty. And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. And again he sent another; and him they killed, and many others; beating some, and killing some. Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be our's. And they took him, and killed him, and cast him out of the vineyard. What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. Paul explains the "dual role" of the Torah in God’s purpose. To make known the full magnitude of sin (so that man could see it for what it was), and to act as an instrument of God’s mercy and grace (the law is holy, just and good - Romans 7:12), in that it leads men to God. This "duality" is in accordance to what God said when He gave the Torah: Deuteronomy 11:26-28 - Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text05a.htm (5 of 5)28-9-2006 20:14:20

Romans 6:1-6:23

ROMANS 6:1-6:23 Last updated 9/12/00 What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Introduction Paul continues his argument from chapter 5 by clarifying the behavioral responsibilities of those who now have faith in Yeshua (the "obedient one"). Over chapters 6-8, Paul teaches that with justification comes sanctification (being set apart), and that sanctification comes from obedience to God's commands -something well understood by the Jewish believers in Yeshua, but alien to those gentiles who were coming to faith from the pagan world of the Roman Empire.

http://www.yashanet.com/studies/romstudy/text06a.htm (1 of 7)28-9-2006 20:14:28

Romans 6:1-6:23

Paul’s concept of gentiles learning "obedience of faith," (first mentioned in Chapter 1:5), is found throughout the letter of Romans (5:2,19; 6:16,19; 10:16-18; 12:1,2; 15:18,19; 16:15-20,26) and is in line with the ruling of the Jerusalem Council concerning gentiles (as described in Acts chapter 15). As mentioned in our Introduction, Paul's mission in teaching new gentile believers is not an easy one. (Teaching Jews would not be nearly as difficult, as his message would be to "trust in Yeshua and continue in the Torah you grew up with.") This is not the case with gentiles, who did not have the same background as the Jews did. Firstly, for Paul to teach that gentiles must take on all of the Torah in order to be saved, would not only go against the Jerusalem council's instructions (Acts 15) but would be in violation of the teachings of the Shema. If gentiles have to become Jews first, in order to be saved, then God would be God of the Jews only. However, the basis of Paul's teachings is that the Shema says thatGod is One God of all - Jew and gentile - and through Yeshua gentiles can come directly to God. On the other hand, this does not mean that gentiles are free from obedience to God, as they were now to "present their bodies as slaves for obedience" (Romans 6:16). God’s outline of what they were to obey (and what sin is) was found in one place at the time Paul wrote Romans – in the Tenakh, most specifically, the Torah. Paul teaches that gentiles coming to faith now have a relationship to Torah, not because they are under some kind of "bondage to the law" (as is often incorrectly taught), but rather because they are under grace. The same Shema that says God is One God of Jew and gentile, calls both to obedience. Gentiles are now "slaves of righteousness," and to follow the obedience of the faith (see notes on "obedience of faith," in chapter 1). This was a delicate balance for Paul to maintain (in all his letters) and a main reason that he is misunderstood by those trying to interpret his writings today. Beginning at verse 6:1 and going through 8:14, Paul (aka, Rav Sha'ul, the Pharisee), provides a teaching on Torah observance to the Roman congregation. An outline would be as follows: ●

●

●

●

Romans 6:1-16 -- Now that we are following Yeshua, and "of the Spirit," we are not free to break Torah and sin. Romans 6:17-23 -- As followers of Yeshua, we are now to follow the righteousness of God's Torah as it is learned. Romans 7:1-6 -- We do not follow the Torah in the flesh, apart from trusting God (and thus face condemnation by its curse), but are to follow it in the Spirit. Romans 7:7-21 -- Although the Torah; a) served the purpose of condemning us, b) stirs up sin in us, and, c) cannot be followed in the flesh, the Torah in itself is the holy, just, good, (Romans 7:13), and is the spiritual lamp that is to light the path of lives (i.e., Psalm 119:105).

http://www.yashanet.com/studies/romstudy/text06a.htm (2 of 7)28-9-2006 20:14:28

Romans 6:1-6:23 ●

Romans 7:22-8:14 -- The Torah is our delight and duty to follow in faith. A desire to follow the Torah is the real "blessed assurance" a believer has, that God's Spirit is within them (and that they are not "quenching" the Spirit.)

Unfortunately, due to centuries of anti-Torah bias found in the Church and its Bible commentaries, "Rabbi Paul's" important "midrash on Torah observance," is overlooked.

1 What shall we say then? Shall we continue in sin, that grace may abound? Paul uses a Talmudic formula of raising an erroneous conclusion in order to immediately refute it (as he did in 3:3). This is a reiteration of what Paul taught in Romans 3:5-8, that also looks back to verse 5:20b (But where sin abounded, grace did much more abound), and the conclusion reached from previous verses on justification. Note that what defines and points out sin is the Torah ("the Law"). Conversely true then, is that obeying Torah is God's desire for His people. The only meaning that "God’s commandments" conveyed in 1st century Jewish culture (as seen throughout the texts of the "New Testament") was the Torah. Paul’s teaching on Torah is consistent with that of Yeshua, John and "James": ●

● ● ● ● ●

●

Matthew 5:17-19 -- Not one jot or tittle of the Torah is done away with (and anyone teaching otherwise is condemned) John 14:15 -- To love the Lord (Yeshua) is to obey Torah Matthew 19:17 – keep the Torah’s commandments 1 John 2:1-7 -- to say you know God, but violate Torah, means you are a liar 1 John 3:4 – sin is defined as a violation of Torah James 1:22-25, 2:12-26 & 1 John 5:2-3, 2 John 4-6 – support the concept that the Torah is the measure of judgement and that obeying the Torah is an integral part of faith James 1:19, 1 John 2:3 and John 14:15 – compare these verses regarding having only "faith," versus keeping the Torah in faith

2 God forbid "Sin," in the Judaism of Yeshua and Paul, was a violation of God's Torah (i.e., 1 John 3:4). Paul makes it clear once more, that Torah is not done away with through faith in Yeshua (i.e., Romans 3:31). Also see notes on "sin" in Romans 5:20.

3 Know ye not Or, "are you ignorant ..." Paul did not found this congregation. He knows they are aware of some http://www.yashanet.com/studies/romstudy/text06a.htm (3 of 7)28-9-2006 20:14:28

Romans 6:1-6:23

teachings, but may not be sure of all they know.

3 baptized into Jesus Christ The term baptized (baptizdo) conveys the meaning of being dip/soak into a liquid (to dye) so that what is being dipped takes on the qualities of the liquid. Being immersed (v.3) means being united (v.5) with Messiah. (re: Romans 13:14; Galatians 3:27)

4 we also should walk in newness of life ... 6 henceforth we should not serve sin ... 7 For he that is dead is freed from sin ... 11 to be dead indeed unto sin ... 12 Let not sin therefore reign in your mortal body ... 13 Neither yield ye your members as instruments of unrighteousness unto sin Paul repeats the message again and again over these ten verses, describing the "walk in the newness of life" (verse 4) as "no longer following sin." Once more, the only place this "walk" was outlined for the Roman believers to learn and follow (so they would know what sin is and flee from it), was in the Tenakh (Torah, Prophets and Writings). Paul will make it very clear in chapter 8, that it is those still "of the flesh" (and under condemnation), that are not subject to God's Torah (i.e., "not under the law.") This repetitive message would be redundant to a Jewish audience, having known of sin and its consequences though possession of the Torah (i.e., Romans 3). This message is thus geared toward new gentile believers who had minimal knowledge of what the Torah called "sin," and what they were to obey (i.e., "obedience of faith to the gentiles - Romans 1:5). Concerning "death and resurrection" with Messiah, it can be said that: ● ● ●

In one sense we are already dead and raised by believing. In another sense it is a matter of present obligation, (proper behavior and growth) In a third sense it is futuristic as a promise of God at our time of death.

We "die to sin" in different ways: ● ● ● ●

Judicially - God decides to take our sin upon Himself through Yeshua (Re: Col 3:1-3) Baptism - their ratification of God's decision on their behalf, and God's seal on them Morally - we are called and have ability to die to sin, and live correctly, on a daily basis Eschatological - At their death, we will "die to sin" in a final sense, and will be raised up to eternal life

5 For if we have been planted together ... http://www.yashanet.com/studies/romstudy/text06a.htm (4 of 7)28-9-2006 20:14:28

Romans 6:1-6:23

This verse supports verse 4. In "baptism" we are conformed to His death and His resurrection in our moral life. Paul's words may be rooted in Isaiah 53:5 ("by His stripes we are healed"), as the root word for "stripes" is chavar which also has as a root meaning "to be joined" (i.e., Hosea 4:17).

11 reckon ye also yourselves The first step on the way of obedience is to recognize is to see yourself in light of what the perfect Torah says about you (re: James 1:25).

12 Let not sin therefore reign in your mortal body As seen throughout the rest of this chapter and the next two, Paul is concerned with halakha for Gentiles turning from idolatry to the God and faith of Israel. As mentioned, it is the behavior of these new gentile believers that will result in sanctification (Re: Romans 15:15-16). As we will see later in this study, a key purpose for Paul writing Romans was his concern that the situation there was deteriorating at the suggestion of those who were challenging the (Torah-based) teaching that had been obeying.

14 for ye are not under the law, but under grace. Here is another verse often stripped of its context to promote the erroneous doctrine of, "grace verse law." Paul tells the gentile believers that they are to follow God's ways as taught in the Torah, and not the way of the world (i.e., sin), because they are under grace. The term "not under law" does not mean, "not having to follow God's Torah." This would be heresy to a Jewish rabbi such as Paul, and would contradict Scriptures such as: Romans 3:31, 7:12, 14a; 22, 25; 8:4,7; 13:8-10; Matthew 5:17-19, 19:17; John 14:15, James chapters 1 & 2, 1 John 2:1-7, 3:4, 5:2-3 and 2 John 4-6. Paul could mean several things by his statement, including any and all of the following: ●

●

●

Gentiles and Jews who trust in Yeshua and obey God, are not under the condemnation of the Torah, as are those who try to earn their salvation through legalistic observance apart from faith/ trust. The opposite of "under God's grace" (unmerited favor), would be under God's condemnation. This ties into 7:1-6 and is also confirmed by verse 8:1. God's people are not under legalism. (Upo Nomon = "controlled by law/legalism", re: 3:20b). They are to live within the framework of Torah - as God's people have always been under grace and Torah, and never under "legalism." When a believer frees himself from the punishment of Torah in baptism, in which he puts his evil inclination (Yetzer Hara) "to death," he is enabled to obey God’s commandments.

http://www.yashanet.com/studies/romstudy/text06a.htm (5 of 7)28-9-2006 20:14:28

Romans 6:1-6:23

15 What then? shall we sin, because we are not under the law, but under grace? Paul's "suggestion" of 3:5-8 and 6:1-2 is stated a third time. Grace is not a license to ignore God’s will (as expressed in His word -- the Torah), but the means to faithfully follow God’s will (Torah) freely out of a sincere heart.

16 Know ye not, that to whom ye yield yourselves servants to obey Returning to the theme of obedience. There are two ways in life. One can obey God (through learning and doing of the Torah, including trusting in His Messiah), or one can "obey" the world by disregarding the Torah.

17 ye have obeyed from the heart that form of doctrine which was delivered you. Paul refers to a specific body of teaching they had learned in the past. The only doctrine ever taught by Yeshua, Paul and the other disciples was from the Tenakh (Torah, Prophets and Writings). This includes the halakha ("walk") for gentile believers, such as the initial Torah commandments given to gentiles by the Jerusalem council in Acts 15.

18 became the servants of righteousness ... 19 yield your members servants to righteousness unto holiness. Paul again emphasizes the call to servanthood, righteousness and holiness. The concept of "holiness" (sanctity) is important. This has to do with being "set apart" from the world and conformed to the image of God. How we are to "sanctify ourselves," is shown throughout the lessons and commandments of the Torah. The teachings of Yeshua and the other writers of the "New Testament" do not nullify any of the Torah, but point us to the Torah and bring out deeper meaning and greater revelation.

19 to uncleanness and to iniquity unto iniquity Paul includes spiritual "uncleanness" with all iniquity, thus showing he views Torah as a "whole," not separating ritual and ethical commands. This is also found in Paul's other letters as well as in "James": Galatians 5:19-21a - Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: 2 Corinthians 12:21 - And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the http://www.yashanet.com/studies/romstudy/text06a.htm (6 of 7)28-9-2006 20:14:28

Romans 6:1-6:23

uncleanness and fornication and lasciviousness which they have committed. James 2:10 - For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

20 For when ye were the servants of sin, ye were free from righteousness. Being "free in regard to righteousness," is not a desireable state: Psalm 88:5 - Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.

22 ye have your fruit unto holiness "Fruit" here being what was mentioned earlier in this study, the acts of Torah, and those stemming from Torah, given long before by God: Ephesians 2:10 - For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. "Slavery" to righteousness is true freedom. God's concept of freedom/liberty means free to follow His ways. Remember the message God had Moses tell Pharaoh: "Let my people go, so they can serve me."

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text06a.htm (7 of 7)28-9-2006 20:14:28

Romans 7:1-7:25

ROMANS 7:1-7:25 Last updated 11/28/00 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Introduction In the previous chapter, Paul explored the meaning of dying with the Messiah and the concept of enslavement to sin, after having laid the foundation for this in 5:12-21. As outlined earlier, Chapter 7 of Romans continues the teaching about Torah. This is a complex chapter, steeped in Pharisaic thought, and includes a legal analogy as well as an example from Paul's personal experience.

http://www.yashanet.com/studies/romstudy/text07a.htm (1 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

1 Know ye not, brethren, (for I speak to them that know the law,) Paul uses "brethren" when speaking of new gentile believers, as well as his kinsmen according to the flesh (Jews, whether they believe or not in Yeshua.) This will be important later in this study. This parallel language is seen throughout Romans: ● ● ● ● ● ● ● ● ● ● ●

Brethren: 1:13, 8:29, 9:3 Adopted sons: 8:15, 9:4 Children of God: 8:16-17, 9:8 The glory: 8:18, 9:4 Abraham is their father: 4:10-17 Seed of Abraham: 4:13-18, 9:7-8, 11:1 Beloved of God: 1:7, 11:28 Called: 1:16, 8:28, 9:7, 9:24, 11:29 Elect: 8:28, 8:33, 9:11 Foreknew: 8:29, 11:2 Given the service: 1:9, 9:4, 12:1

"Them that know the Law," probably refers to the Jews in the congregation, particularly in light of the subsequent teaching, which cannot be understood without a knowledge of Torah, as well as rabbinic methods of argument. However, it could also include some gentiles (learned in the ways of Torah), as Paul addresses points throughout Romans (to gentiles) that refer to the Torah. Paul knows that the Roman congregation is made up of: ● ●

● ●

Jewish followers of Yeshua that have been raised in Torah from birth Gentiles who converted to Judaism, prior to their faith in Yeshua and know a fair amount about the Torah Gentiles who have come to faith in Yeshua and have learned some of Torah since then Gentiles who know practically nothing of Torah, and/or may have the misguided view that it is not important

Notes on Verses 1-4 Here we have yet a group of verses commonly misused (to teach against Torah), due to the lack of knowledge of Paul's Pharisaic mindset and rabbinic technique. As mentioned above, this teaching was directed to those "who knew the Law," indicating a deep understanding of Torah on the part of the recipient - an understanding that is not part of the Christian mindset of modern times. Paul, by using this an example of a widow and remarriage, appeals to a legal principle from Torah. He takes up the point made in 6:14 about "not being under law but under grace," to explain how those

http://www.yashanet.com/studies/romstudy/text07a.htm (2 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

trusting in Yeshua are free from the law's condemnation (NOT "free from obeying God's Torah"). Everything Paul has said previously in this letter, particularly verses 2:13; 3:19-26; 3:31; 4:14; 5:20, 6:211, (as well as what he follows up with in 7:5-6 and chapter 8), must be kept in mind when analyzing this section. From the context of this passage and the previous chapters, "death" in this discussion is regarded in a positive light, as we are dying to "something bad" (i.e., "that being dead wherein we were held" - 7:6). In verse 7:1, Paul uses the same word, "dominion" (kurieuo, "to rule over") regarding the "Law," as he did in verse 6:9 (referring to death) and sin in verse 6:14. As Paul has stated, when we "die to sin," by trusting in God/Messiah, we are dying to the judgment and condemnation of God's holy Torah, that shows us that we cannot on our own, meet His standards. In the analogy of Romans 7:1-4, Torah does not represent the husband (and thus it "dies," as some falsely teach). Rather, Torah represents the legal framework which institutes the marriage. Paul explains that the woman is legally bound to her husband as long as he is alive. When he dies, this is no longer true and she is not subject to the penalties of Torah, should she remarry. With this Pharisaic "legal argument," Paul is saying that when a man becomes "dead to the Law," he "dies to sin" (by placing his trust in God's provision for salvation) He thus "removes himself from the judgement of Torah," and is no longer under its accusation and judgment. That man is now free to obey God by following His Torah (re: verse 6:17 and forward).1 Remember that the ultimate purpose of Torah is to give life (Leviticus 18:5, Deuteronomy 28:15-20, Proverbs 3:18, 4:4, 13, Ezekiel 20:11), and to witness to God's righteousness. The difficulty for man (trying to follow Torah "on his own") is that through the Torah, (because it is "holy, righteous and good," - re: 7:12), sin is stirred up and magnified in him. This is a problem of course, as the Torah demands that you follow its commandments. (See comments on the duality of the Torah at the end of the Chapter 5 notes.) Although the Torah is "holy, righteous and good" (just like God, its giver) -- it does not have the power in itself to remove man's evil inclination. Paul does not say that it is the Torah that has been made dead or cancelled, nor is a believer "made dead" in having to respond to its truth. Rather, Paul is saying that, in dying to sin (through trusting in God in Messiah), we are able to perform God's will in keeping His Torah and serving Him in the newness of the spirit. (Paul will make this very clear in the next chapter.) Paul's argument in Romans, is similar to one he made in Philippians, chapter 3, when he said he counted the past things he relied on for righteousness, "as dung." Again, due to the lack of knowledge of where Paul, (the rabbi and Pharisee) is coming from, this section is also often used to teach that Paul no longer followed Torah. This is not what Philippians (or Galatians, or Colossians, or any of Paul's writings) says however. Paul is not asserting that God's holy Torah is "dung" -- rather, he is saying that his efforts in trying to achieve righteousness by following Torah commandments on his own, outside of faith, is an exercise in futility. He counts his legalistic approach to Torah as "dung."

http://www.yashanet.com/studies/romstudy/text07a.htm (3 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

In Philippians, Paul is teaching along the same lines as he does in Romans, not trying to achieve salvation by doing the "works of the Law" in one's own righteousness, but through faith in Yeshua: Philippians 3:9 - And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: Paul's righteousness as a Jew, prior to his "meeting" with Yeshua, was erroneously placed in his own ability to follow the Torah to "earn" his salvation. Paul's teaching (in all his letters) is that we cannot do this on our own. We are to trust in the "righteousness which is of God by faith," and then follow His Torah with His spirit in us. "Believing in the Messiah" is not the end of the road (as is effectively taught by Christianity). Trusting in Yeshua is the door to the path we are to follow -- the path of Torah. Note that in the same chapter of Philippians, Paul does not presume to say that "just by believing" he is guaranteed salvation: Philippians 3:11-14 - If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Paul's admonition was for the Philippians to walk in the same path he did, (which was Torah): Philippians 3:16-17 -Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

5 For when we were in the flesh This verse looks back at the past from which we were delivered. The Torah (even today), leads us to salvation through its "negative commands," (i.e. "Thou shall not ..."), that both regulates sin in the life of an unbeliever, and causes us to see that we fall short of God's standards.2 We then realize the need to die to our sin (and to the judgment of Torah) and make way for God's spirit to enable us to do what the Torah demands. See notes to verse 6 below for the "positive aspects" of Torah.

6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. This verse clarifies what Paul was saying with his analogy (verse 1-4) and looks ahead to what will be said in chapter 8. In "dying" to sin, and making room in your will to "let God in," a person is now governed by the "positive commandments" of the Torah (i.e. walking according to the Spirit and not the http://www.yashanet.com/studies/romstudy/text07a.htm (4 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

flesh, re: 8:1-15). Paul makes it clear that we still serve God (i.e., follow His ways as He gave in the Torah.) A person must serve one of two masters. He is either "bound" in the oldness of the letter to serve his Yetzer Hara (evil inclination), or he is "freed" from this inclination to serve God. (Of course this does not mean he will never sin - even King David sinned, yet he declared himself [in Psalms, under the inspiration of the Holy Spirit] to be "righteous according to the Torah.") A breakdown of Romans 7:6 is as a follows: "But now we are delivered from the law" - We are delivered from the condemnation of the Torah that came when we tried to follow it outside of faith and failed. Refer to the "curse of the Law" mentioned in our background study. "... being dead wherein we were held" - Because Yeshua paid the penalty (by His death), for our violation of God's Torah, we have been released from this sentence (the fruit of unbelievers is death, re: 7:5). We are not released from the entirety of Torah however, only certain aspects, (i.e., its condemnation) just as the woman in the analogy of verses 7:1-4, was only released from certain aspects of the Torah. "... serve in newness of spirit" - Those of the Spirit continue to "serve" (i.e., follow Torah - re: Romans 8:2-8) "... not in the oldness of the letter." - Outside of faith, we can only grasp at the "letter of the Law." We are no longer to serve God in a lifeless spirit of self-righteous legalism, or misuse of God's Torah. We are now to follow it out of love of God, as Torah is holy, righteous and good (6:12), as well as spiritual (6:14). (Also see notes to verse 14 below.)

Notes on Verses 7-25 This section, as the one (above) preceding it, may also be considerd as directed more toward the Jews in the audience, though not exclusively. Also, as we will see, the lesson Paul teaches here (about certain Jewish beliefs toward gentiles), will come back later in the letter when he addresses the issue of gentile attitude toward Jews and the faith of Israel. Many people have difficulty with these verses as Paul speaks of himself, a believer in Yeshua, in the present tense (in verses 14-25), as being "a slave under sin's power." Again, people are prone to (incorrectly) think of the Torah's demands "legalistically," and thus view Torah observance as "the problem" (and thus done away by the Messiah). However, the more people are set free from thinking of the Torah in this way, and sees how it reveals (and calls you to) God's perfection, the more conscious they become of their own continuing sinfulness and arrogant self-righteousness. http://www.yashanet.com/studies/romstudy/text07a.htm (5 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

What was Paul's sin? Paul cites the 10th commandment (coveting) in verse 7. This should be kept in mind in order to understand the passage correctly. Coveting is not always about wanting what isn't yours -- it is also about wanting what may be yours, but what you should not regard as "only yours," so as to deny your neighbor. Two other Scriptures, Philippians 3 (cited above) and Galatians 2 (cited below), will help provide a clue as to what Paul's sin may have been. The Torah had provided a "coveted status" to the Jew, as it was to them only that God provided this (Romans 3:2). Paul himself recognized that this differentiation existed: Galatians 2:15 - We who are Jews by nature, and not sinners of the Gentiles Because of man's sinful nature, it was easy for many Jews to develop a theology of, "we're in and they're out," with regard to the gentile world. With somes Jews, the Torah and its privelege had become a weapon instead of a tool (i.e., Romans 3:27-30, 9:30-10:4, 11:6). God's purpose in Israel's calling was to be a light to the world (Matthew 5:13-16), as Israel is called "God's Messiah." Some of this "covenantal-covetousness" naturally carried over with Jews that came to Messiah. This may be seen in those who insisted on full Torah observance (conversion) for gentiles prior to "coming to faith in Messiah" (i.e., Acts 15). Without doubt, Paul's teaching against "covenantalcovetousness," rubbed some of his contemporaries the wrong way (those that wanted to remain an exclusive, privileged group), as seen in the (false) accusations against Paul that he actually taught "against Torah." An example of this sin of covenental-covetousness involving a Jew coming to Yeshua, is seen in a case involving Peter, as described by Paul in Galatians 2:11-21. Paul tells of an incident, where Peter walked away from a group of gentile believers, when some of his Jewish brethren arrived on the scene. This Galatians passage is yet another that is often misinterpreted to teach that Peter's "sin" was "failing to see that he didn't have to follow Torah any more." This is completely erroneous, as the text itself shows that Paul's argument with Peter had nothing to do with "food," but with his walking away from the gentiles, making them seem inferior.3 Paul's lesson in Galatians, as well as here in Romans, and in Ephesians 2 (where he describes the "mystery" of gentiles coming to faith) is that in Yeshua this "discrimination" (Jew from gentile in the flesh by circumcision), is removed in a manner that the Law is unable to by its very nature (as a gift to the Jews) to do. This is what he rebukes Peter for in Galatians, telling him that he "lived" (was saved) in the same way as the gentiles "lived" (were saved) - both by faith. http://www.yashanet.com/studies/romstudy/text07a.htm (6 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

Paul knew even back then (Galatians was written years before the book of Romans) that he and Peter (and other Jews) were guilty of this covetous nature that got in the way of being able to do what the Torah truly calls for. He recognized the solution at that time as well: Galatians 2:19 - For through the Law I died to the Law, that I might live to God. In Galatians, we see a similar teaching to chapter 7 of Romans. Paul recognized that through the Torah (which taught Paul to love God and neighbor), he realized he could not keep the commandment, even though he wanted to (see verse 7:19 below). It would seem likely, that the "personal sin" Paul is speaking about here in Romans 7, is with his covetousness of the Torah. As a Jew, Paul "died" to the Torah when he failed in trying to observe the very gift of God (Torah), by judging gentiles to be inferior with regard to salvation. In this way sin still "lived under the Torah" for him, and would lead to his death. (See verse 13 below.) Paul praised God (7:24-25) that he (a Jew within Torah, as separate from the gentile who was "outside of Torah"), through Yeshua, cound live his life without the covenantal-covetousness that his sinful nature provoked. He could now accept gentiles in Yeshua as true brothers, according to God's righteousness, and not follow his own righteousness, which pitted Jew versus gentile. Paul could not do this before his faith in Yeshua. This ties back to his lesson about Abraham in chapter 4 that showed how Abraham was father to both Jew and gentile who followed God. Also, see our notes on Matthew 20:1-16 - the parable of laborers in the vineyard. Once again, the foundation of Paul's teaching lies in an understanding of the Shema, that teaches that God is One God, for Jew and gentile. As mentioned in our Matthew study, the Shema (Deuteronomy 6:4), is the fundamental "statement of faith" of Judaism. God's first "commandment" is that we put our trust in Him ("faith") thereby "loving Him." He then says how we are to love Him -- not based on emotions, but on following His Torah: Deuteronomy 6:1-9 - Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey. Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And http://www.yashanet.com/studies/romstudy/text07a.htm (7 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.

7 What shall we say, Is the law sin?" This is effectively answered in 7:12. Torah itself is not sin -- Torah magnifies sin (re: 3:20, 4:15, 5:12,20, 7:5). Sin existed before Torah was given, but is "given power" through the Torah. (Re: 1 Corinthians 15:56). The wages (power) of sin is death (re: 6:23, 8:6). The knowledge of sin "intervenes" between Torah and sin, making Torah "an agent" to "provide" for man's sinful passions. Torah itself is not a part of those passions, as men do sin in absence of the Torah (v. 2:12, 5:13, 15:12-14), but don't fully recognize sin for what it is, apart from the Torah (3:20).

7 except the law had said, Thou shalt not covet. See notes above on Paul's sin of covetousness of Torah. As he explains of himself in this chapter, now that Yeshua lives in him, Paul "walks (i.e., follows Torah) according to the spirit," and is free to live without this sin.

11 For sin, taking occasion by the commandment, deceived me This is another example of Pharisaic thought, i.e.: Talmud, Hagigah 16a. - "If the evil inclination say to thee, 'Sin and the Holy One, blessed be He, will pardon,' believe it not, for it is said: 'Trust not in a friend' (Micah 7:5) and 'friend' (re'a) means none other that one's evil inclination, for it is said, 'For the inclination of man's heart is evil (ra').

12 the law is holy, and the commandment holy, and just, and good. As said repeatedly though this study, although Torah stirs up sin, it is not sin, as it is the revelation and instruction of the holy One who gave it (re: 3:5). This answers the question of 7:7 (Is the law sin?). The Torah is God's will for Paul as it was for Yeshua (re: 7:22, 25; 8:7; Matthew 15:3, 6; Mark 7:8), and for all who follow the Messiah. The "deliverance" Paul preaches about, is from sin and death (the curse of the Torah), not from the Torah itself. Paul thus reiterates that the Torah is not abrogated for believers (Romans 3:21, 7:12-14, 9:2-5, 11:29-29, 15:8), in the same fashion that Yeshua taught (Matthew 5:17-21). Just as God's faithfulness is not abrogated by Israel's unfaithfulness (v.3:3) the Torah is not contaminated because man does not fulfill its commandments.

http://www.yashanet.com/studies/romstudy/text07a.htm (8 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

God gave the Torah to give life, but it is also a means of death for those who use it wrongly: 1 Timothy 1:5-8 - Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. But we know that the law is good, if a man use it lawfully;

13 working death in me by that which is good; that sin by the commandment might become exceeding sinful. Here Paul says that sin still "lives" under the Torah (see above section on Paul's sin), and leads to death (for the man not trusting in God's salvation), by deceiving man through stirring up his Yetzer Hara (evil inclination).

14 the law is spiritual: but I am carnal, sold under sin. When a man serves his Yetzer Hara, he is bound to his "spirit of flesh." As the law is spiritual, it is only with God's spirit that we can acknowledge it and consent to it in our minds. (re: 7:16, 22, 23, 25, and 8:1) Those trying to gain salvation outside of faith, grasp at the "letter of the Law" (7:6).

16 If then I do that which I would not, This inner conflict shows that a believer should acknowledge that God's Torah is good and to be obeyed. He should delight in God's Torah (re: 7:22).

17 Now then it is no more I that do it, but sin that dwelleth in me. Paul distinguishes between his own "self," and "sin" as a force which dwells in his flesh. He thus personifies the Yetzer Hara, which was typical in rabbinic writings of his day (see verse 11 above). Sin is not merely "an act" -- it is something that dwells within man. The "person" who is his "master" when he is enslaved by sin is thus replaced by the spirit of Yeshua (re: 8:9) and his "body of death" (7:24) is replaced by an imperishable body (1 Corinthians 15:40-49), through "baptism" into Yeshua's death and resurrection (identification with Him).

18 how to perform that which is good I find not. Neither the "wish" to do good -- nor the observance of the commandments as an end to itself, is enough. God wishes us to serve Him out of love and a pure heart, not just to respond because the command says to.

19 For the good that I would I do not: but the evil which I would not, that I do. Two verses that contribute to this thought are: http://www.yashanet.com/studies/romstudy/text07a.htm (9 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

Ecclesiastes 7:20 - There is not a righteous man on earth that does good and sins not. Isaiah 64:5 - Even our good deeds are as filthy rags. What these verses tell us is that there is always some self-interest in our good deeds.

21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members Paul speaks of a "law" in verse 21 that is different than "God's Law (Torah) in verse 22. This other law is not the Torah, but a "different law," as he says in verse 23. This is the law of sin, which would be equivalent to: the "power of sin," Yetzer Hara, or even a "perverse Torah." Paul teaches that believers should agree with and delight in God's Torah, as it reveals God good will and His mercy (re: 7:16) See also: Psalm 19:8, and Psalm 119:14, 16, 24, 35, 47, 70. The "inward man" Paul speaks of, is the spirit that goes against the Yetzer Hara by dying to sin through identification with Yeshua. He thus banishes the "spirit of flesh," from his members (re: 6:13), so that he can "agree with Torah," proving through his observance of its commands that it is "holy righteous and good" (re: 7:12 & 16).

23 the law of my mind As contrasted to the "law in my members." It is man's will that makes the choice between serving his Creator or his Yetzer Hara. Once a man allows the Yetzer Hara to become his master, his mind and will are taken captive by fleshy desires. As stated elsewhere by Paul: 2 Corinthians 10:5 - Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

24 Who will rescue me from this body of death? Apart from God, man is unable to master his Yetzer Hara and free himself from the slavery and imprisonment of his body to the desires of evil and the wages of sin. Note that Paul does NOT say, "Who will set me free from the Torah?" Paul thanks God that he is

http://www.yashanet.com/studies/romstudy/text07a.htm (10 of 11)28-9-2006 20:14:36

Romans 7:1-7:25

delivered from bondage to his Yetzer Hara, through the righteousness of Yeshua ("the Lord our righteousness"), so that he can now walk (follow God's Torah) according to the Spirit of truth and holiness, putting to death the "spirit of the flesh."

25 ... but in the sinful nature a slave to the law of sin. Alas, a man is never totally free of his Yetzer Hara until he physically dies. Those who follow Yeshua are, in a limited sense, still slaves to sin -- but in Yeshua's death we are free from the mastery of sin and death. King David was saved by the same faith. Although he sinned quite terribly ( i.e., murder, adultery), he could claim to have "followed the Torah" (i.e., Psalm 119) as His trust was in God and His Word.

1. See, A Commentary on the Jewish Roots of Romans, Joseph Shulam, Messianic Jewish Publishers, Baltimore, Maryland, 1997, p. 264. 2. Judaism recognizes 613 commands of Torah, breaking them down into 365 "negative" commands (associated with "fear of God"), and 248 "positive" ones (associated with "love of God.") The fulfilling of the positive commandments is said to be "superior" to the violation of the negative ones, as the former is achievable by those who have a trusting relationship in God. See, Ramban: Philosopher and Kabbalist, Chayim J. Henoch, Jason Aronson Inc. Jerusalem, 1998, pp. 42-45. 3. A full analysis of this subject is found in, The Mystery of Romans, Mark D. Nanos, Fortress Press, 1996, pp. 337-371.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text07a.htm (11 of 11)28-9-2006 20:14:36

Romans 8:1-8:39

ROMANS 8:1-8:39 Last updated 11/28/00 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor http://www.yashanet.com/studies/romstudy/text08a.htm (1 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Introduction Chapter 8 is the center point of the letter, not only in its literal placement, but also with regard to the lessons Paul seeks to convey to his audience. With this chapter, Paul now concludes his midrash on Torah (begun at 6:1). Beginning around verse 28, and continuing through the following chapters 9-11, the discussion turns back to Israel. Paul discusses Israel's continued election, their stumbling, and the gentiles' relationship to Israel and the faith of Israel. Following this (in chapters 12-15), Paul will deal with correcting specific behavioral problems in the Roman congregation. To recap the Romans letter thus far: In chapters 1-4, Paul iterated a number of "general" teachings, mostly for the benefit of his gentile audience, including; ● ● ● ● ●

The historical continuity and order of salvation history Jew and gentile judgmentalism and condemnation God’s righteousness based on faith View and purpose of the Torah Election of Israel

Having laid this foundation, in chapters 5-8 (concluding with this chapter), Paul focused more specifically on characterizing the life of a believer in Yeshua the Messiah. He described it in these four ways: ● ● ● ●

Having "peace" (as opposed to enmity) with God (chapter 5) A life characterized by sanctification through Torah observance (chapter 6) Being free from the Torah's condemnation (chapter 7) Marked by the indwelling of God's Spirit (chapter 8)

The term "spirit" is used 21 times in chapter 8. This is more than any chapter in the entire New Testament. It usually (but not always) refers to the Ruach haKodesh (the Holy Spirit) of God. Paul continues on the theme of putting the Yetzer Hara (evil inclination) to death. He compares the Yetzer Hara to "walking in the flesh," and the "good inclination" (Yetzer Tov), to "walking in the spirit." He identifies a "son" as one who serves God from love (via the positive commandments) and not from fear (condemnation of the negative commandments). As noted earlier, the terms Paul is using for new believers from the last chapter forward, he also uses for http://www.yashanet.com/studies/romstudy/text08a.htm (2 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

Jewish non-believers, whom he also considers "his brethren." Note the following comparative terms used by Paul as we go forward: Yetzer Tov ……………. Yetzer Hara (good inclination) ............ (evil inclination) Spirit ………………….. Flesh Torah of God …………. "another Torah" sons of light …………… sons of darkness spirit of truth ………….. spirit of perversity spirit of adoption ……… spirit of slavery

Verses 1-4 In these opening verse of chapter 8, Paul again explains why believers are no longer under the Torah's condemnation – once more showing that the issue is not "no longer following Torah," but only the aspects of it outlined in earlier.

1 There is therefore now no condemnation "Therefore ..." is very much a summary of all of chapters 1-7, as Paul concludes his discussion on the behavior of those who have come to trust in God through His Messiah. There is no condemnation (from the judgment aspect of Torah) for those who have been "baptized" into Yeshua’s death and resurrection and trust in God for their salvation. Just as the annual Yom Kippur sacrifice had to be "accepted in faith" by the individual Jew, in order for his sins to be forgiven, the same applies to accepting God's salvation through His sacrificed Messiah - the perfect and final Yom Kippur sacrifice. "No condemnation …" (katakrima = judgment), means having the freedom to serve God while still living in the flesh. The person baptized into Yeshua’s death & resurrection has been "freed" from serving his Yetzer Hara by God’s gift of righteousness (justification) in Yeshua (chap. 6). The believer is still confronted with this evil inclination (i.e., chapter 7), but is no longer under God’s condemnation, due to the sacrifice of Yeshua.

2 law of the Spirit ... law of sin and death As discussed, the Torah both condemns (brings death) and leads men to God (brings life). Compare to Hebrews 4:12: http://www.yashanet.com/studies/romstudy/text08a.htm (3 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

Hebrews 4:12 - For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Paul already explained that God's Torah is a Torah of spirit (which is the same as the "Torah of Messiah" - Galatians 6:2) and that there is also a "false torah" of sin & death - (re: Romans 7:21-23). God's Torah given through Moses (properly understood and applied) is NOT equated to the "law of sin and death." The Torah of the spirit, IS the Torah given through Moses, that points to Messiah, Who in turn points us to Torah (Matthew 5:17-21). Yeshua is both the giver of Torah and the embodiment of the Torah (i.e., the "Word" made "flesh" - John, chapter 1). God does not change. Moses (as directed by God), also taught "salvation by faith," i.e., being "born again." Deuteronomy 30, is a chapter that shows the connectivity of the Torah to Yeshua. Comments follow selected verses from this important chapter: Deuteronomy 30:1 - And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, God says that the Torah He has given, is both a blessing and a curse. A blessing to those who follow it in faith (i.e., Hebrews 4:2), and a curse to those who do not. Deuteronomy 30:6 - And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. "Circumcision of the heart" is equivalent to "being born again" (i.e., Colossians 2:11). Although Deuteronomy 30:6 is being spoken of in a "future" sense, the command to circumcise the heart had already been given in Deuteronomy 10:16, and the instructions are presented in the present tense as well (see verses 11-14 below). The prior mention of this command is why Yeshua reprimanded Nicodemus in John, chapter 3. Nicodemus should have known this, as a "teacher of Israel." God says He wants us to love Him with all our heart and soul. What this means He explains in verse 30:16 (below), as well as in the verses surrounding the Shema (re: Deuteronomy, chapter 6 - see previous chapter notes). Deuteronomy 30:11-14 - For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in

http://www.yashanet.com/studies/romstudy/text08a.htm (4 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

thy heart, that thou mayest do it. For those who say that no one could ever "follow the Law" and that we had to "wait until the Messiah," this verse (and others) creates a problem. God says that it is NOT too hard to follow His Torah. He also held them accountable and punished them when they failed. If it was never possible to follow Torah (as many today teach), and God still demanded obedience (as the Bible clearly shows), then this would make God the supreme sadist. As mentioned in the previous chapter notes, King David himself claimed that he "followed God's Torah" without fault -- even though he was guilty of some grievous sins. This is because God has always demanded faith first, which is always accompanied by a love and desire to learn and follow His Torah (i. e., Hebrews 11). The "New Testament" also speaks of those who "kept the Torah to God's satisfaction," prior to Yeshua's death: Luke 1:6 - "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." As we will see, Paul makes use of Deuteronomy 30:11-14, applying it to Yeshua, later in the Romans letter. Deuteronomy 30:15 - See, I have set before thee this day life and good, and death and evil; Once again, God makes clear the "duality" of the Torah. Deuteronomy 30:16 - In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. Much importance is given to "loving God" in Christianity, yet there is no standard as to WHAT love is (i. e., Is our definition of "loving God" the same as God's definition? Where is God's definition found at the time of Yeshua and Paul?) Christianity does not say HOW we are to love God. When deciding the presently popular question, "What would Jesus do?" the individual is not pointed to God's Torah (or to a Torah-based interpretation of the "New Testament") but left to decide by way of a combination of a particular's of a specific denominational theology, and their own "feelings." Here in Deuteronomy (as well as in the "New Testament, i.e., 1 John 2:3), God explains what he means by "loving Him" -- obedience (in faith) to His Torah. This is the standard He gave us. http://www.yashanet.com/studies/romstudy/text08a.htm (5 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

One of the interesting lessons in Hebrew study of the Torah, is that God gave commandments in the first four books (Genesis, Exodus, Leviticus, Numbers) without giving too much detail as to "why" He gave them. He deals with the "why" in the last book (Deuteronomy). It is taught that the reason He did this, is that we cannot "love" a God that we know nothing about. Therefore, He reveals Himself through the commands and ordinances of the Torah. He first showed His people HOW to know and love Him. Deuteronomy 30:19-20 - I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. For a third time (above) God speaks of the Torah in dualistic terms. This time He says that we should (and therefore can) choose to obey. In this case, two "witnesses" are called before Him and Israel - those being heaven and earth. As we will see in our Revelation study, these same two witnesses will pronounce judgment on Israel and the world prior to the return of Messiah Yeshua. Paul's message is that what is important to God is not whether you are a Jew (brought up with the Torah), or a gentile (raised apart from Torah), but if you follow His Torah in faith. As Paul made clear in his letter to the congregation at Corinth. Once again, when Paul (or Yeshua, John, James, etc.), spoke of God's commandments, they meant but one thing -- the Torah: 1 Corinthians 7:19 -Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments [Torah] of God.

3 For what the law could not do, in that it was weak through the flesh As stated earlier, the instruction of the Torah by itself, lacks power to change people's lives. It points out sin but does not free man from it. This is not the fault of the Torah, hence Paul’s clause, "because it was weak through the flesh" (re: 3:9; 7:25).

4 That the righteousness of the law might be fulfilled in us Yeshua was subject to the same weaknesses and limitations as man in order to be able to redeem him (Hebrews 2:18; 4:15). Just as the scapegoat at Yom Kippur represented both the sin and the sin offering, Yeshua was sent by God "in the likeness of sinful flesh," and as the final, permanent Yom Kippur offering for the atonement of those sins.

http://www.yashanet.com/studies/romstudy/text08a.htm (6 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

The just requirement of Torah (sin punished by death) is not only fulfilled in Yeshua, but also in those who are united and have "died" with Him (re: 6:3-6). The life that results from one's pursuit of love in the spirit is portrayed as the fulfilling of Torah (re: 8:12-16, 13:8-10). The term "might be fulfilled," does not mean we can follow the Torah perfectly without ever sinning (as was shown in chapter 7, and in the example of King David). Rather, it means that we have placed our trust in God through His Messiah, and are turned in the direction of obeying His Torah, striving to advance toward perfection. As Yeshua is the embodiment of the Torah, to "obey Yeshua" is to obey the Torah, and vice-versa. Yeshua instructed us; "Be ye holy (sanctified), as your Father in heaven is holy," teaching along the same lines as Paul in Romans.

Verses 5-8 Paul enters the concluding portion of his midrash on Torah (begun at 6:1), by showing that: ● ●

the mind set on the flesh is unable to please God, because it is … not subject to the Torah

("Subject" = hupotasso [Strong's 5293], meaning "to be under obedience," or "to submit oneself unto.") Conversely, this teaches that; ● ●

those led by the spirit, wishing to please God ... are to submit themselves to obeying the Torah

Recall God's comments in Deuteronomy (above) about "loving Him" meaning to obey His Torah. Also, a comparison can be made between; ●

●

the hostility between the spirit of truth (God's Torah) and the spirit of perversity (the "false torah") found within the individual (as Paul spoke of in chapter 7) a similar hostility between Israel and the nations (i.e., the "enmity" spoken of in Ephesians 2)

(Interestingly, we are seeing another type of hostility involving Torah today -- a hostility emerging between followers of Yeshua and His Torah and those who follow an anti-Torah "Jesus." See "Signs of the Times - Growing Christian anti-Torah Hostility" in the YashaNet Opinions section.) Yeshua is the reconciliation that solves the dilemma for the individual as well as between Jew and gentile. The Torah’s requirement is fulfilled by Yeshua (the Lord our righteousness - Jeremiah 23:6, Romans 3:21) who took upon himself the curse (of violating the Torah’s commandments - Galatians 3:13-14). In their faithfulness, and within the Torah-based faith of Israel, Jews and gentiles are "built together into a

http://www.yashanet.com/studies/romstudy/text08a.htm (7 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

dwelling of God in the spirit" (Ephesians 2:22).

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. How are we to know what the things of the flesh are, and what the things of the Spirit are? At the time this letter was written, there was one source to know the will of God for our lives - the Tenakh (made up of Torah, Prophets, Writings). This remains true today. The writings of the "New Testament," though "divinely inspired," do not contradict what God established with His Torah (Matthew 5:17-21; Romans 3:31, etc.).

6 For to be carnally minded is death; Why is this so? Paul answers in the next verse.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God This is probably one of the least "preached on" verses in the "New Testament," as its clear message is that anyone claiming to follow Yeshua in truth, is to submit himself to learning and obeying God's Torah. As discussed, we are not subject to the "curse" of the Torah (its condemnation), but as "sons of God," we are called to learn and obey the Father's instruction (His Torah). Note that this was the decree for gentiles as found in Acts 15. They were given several basic essential Torah commands to allow for fellowship with Jews who followed Yeshua, with the intent that they would learn more when attending the synagogues where Moses (Torah) was preached (Acts 15:21). (Also see Not Subject to the Law of God? in the YashaNet library.)

9 Now if any man have not the Spirit of Christ The "Spirit of Messiah" is equivalent to the "Torah of Messiah." The two are inseparable. Therefore if someone claims to know and love God, but willfully disregards His Torah, he faces judgment. John is in agreement with Paul: 1 John 2:3-6 - And hereby we do know that we know him, if we keep his commandments. [Torah] He that saith, I know him, and keepeth not his commandments, [Torah] is a liar, and the truth is not in him. But whoso keepeth his word, [Torah] in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, [in His Torah] even as he walked [in His Torah].

http://www.yashanet.com/studies/romstudy/text08a.htm (8 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

When John spoke of "His commandments" the only thing he could have meant is God's Torah. As John says, the same Torah that Yeshua "walked," we too are to walk.

10 And if Christ be in you The "Messiah in us" is a very mystical concept and will be dealt with in greater detail in our Revelation study. For now it can be said that the gift of the Ruach haKodesh (Holy Spirit) parallels the dwelling of God’s spirit in the Tabernacle (Exodus 33:14) and the Temple (1 Kings 8:10-11; Isaiah 6). There is a similarity between the Ruach haKodesh and the Shekinah - the physical presence of God on earth. Paul links God's presence in the Temple to Yeshua (Colossians 1:19; 2:9) and also to believers who become the Temple of God (1 Corinthians 3:16; 2 Corinthians 6:16-18).

11 ... shall also quicken your mortal bodies Though we will physically die due to sin, the presence of the Ruach haKodesh (which is due to our justification) guarantees us that we will be resurrected (re: 1 Corinthians 6:14; 15:20,23; 2 Corinthians 4:14; Philippians 3:21; 1 Thessalonians 4:14). Yeshua has been anointed by God (Mashiach), who has put His Spirit on Him in order that He might bring deliverance, life and healing to His people (Isaiah 11:2, 49:8, 61:2).

Verses 12-16 Verses 12-16 explain a conclusion drawn from 1-11. Faith is "proactive" and involves obligation (works) on our part. (James 2:17-26). As believers, we are to continually and actively (through the power of the Holy Spirit) "put to death" our Yetzer Hara (evil inclination) and not let it rule us (re: 6:12,13,19; 7:5,23.) Yeshua Himself said we had to be prepared to "take up our cross every day" (Luke 9:23).

13 if ye through the Spirit do mortify the deeds of the body Paul says that "through the Spirit" WE do this, thus implying a dual role of the work of the Spirit and the work of the believer himself. This is a continual work. However the Spirit is not something that the believer simply wields himself, as Paul cautions against in verse 14.

13 ye shall live To "live" means to be adopted as a son of God and to live eternally (i.e., "to be saved" - re: verse 17 - see also discussion on Galatians 2, from the Romans chapter 7 lesson). If we are truly trusting in God, we have this salvation in the present, but its full realization/benefit comes later. We live as sons and not slaves, serving God out of love (the positive commandments without condemnation) and not fear (the negative commandments, with condemnation) Compare this to Psalm 27, where David conquers his fear

http://www.yashanet.com/studies/romstudy/text08a.htm (9 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

by knowing the Lord will adopt him.

14 as many as are led by the Spirit of God However, as adopted sons, we are to be "led by the Spirit," which means to be led by God's Torah, not creating our own concept of a "spirit" who has us following some vague notion of "love," "grace" or "liberty," that is not based on God's revelation to mankind as found in the Torah. (See verses 8 and 9 above.)

16 The Spirit itself beareth witness The function of a witness is to confirm the truth of an act. As we will see, the Spirit also confirms God's faithfulness to Israel. (This is further developed through verses 27-39 and more so in chapters 9-11.)

17 And if children, then heirs ... so be that we suffer with him This is a transition verse, bringing us to the subject of the hope of the one trusting in Yeshua. (From children to "heirs.") We are both of these things in the present, but will also be both, to another degree, in the future. Hope is the subject in verses 18,19, 21,23, 28-30 as well. Paul is restating a theme of chapter 6 - "baptism" and burial into Yeshua’s death (suffering). Yeshua Himself said that He would suffer (Luke 9:22). Paul had used Abraham as a model for inheritance in chapter 4, because he, like Messiah: ● ● ●

had righteousness imputed unto him by God was faithful to God was promised righteousness unto "his seed"

Paul also used Abraham in a similar example in Galatians 3:16. See also Hebrews 1:2 for Yeshua’s inheritance, and Daniel 7:18 for the inheritance of His saints.

Verses 18-21 In these verses, Paul is speaking of a specific eschatological event, related to the coming of Messiah and establishment of the Kingdom. He speaks of creation as waiting for this event since the fall of Adam in the Garden of Eden. Paul is also beginning to transition his letter into the next phase, dealing with the current and future role of Israel - both those who do and do not yet accept Yeshua.

18 For I reckon that the sufferings of this present time

http://www.yashanet.com/studies/romstudy/text08a.htm (10 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

God's elect must suffer and groan along with, even on behalf of - unredeemed creation. Paul shows that these "sufferings" are both on the part of the individual believer, as well as on a greater scale (verses 1922).

19 For the earnest expectation of the creature The phrase "earnest expectation," is rare in Greek and traces itself back to the Hebrew root "ta’arog," used only in Psalm 21, (My soul pants for thee, O God), and in Joel 1:20, relating to the coming day of the Lord. (See also 1 Corinthians 1:7, Hebrews 9:28.) Paul is setting up his argument in the next section (chapters 9-11) of the letter where he will discuss how Israel's success will bring about the "revealing of the sons of God," for which creation is longing. This will bring in riches beyond measure. Paul will show that Israel has not fallen - she is divided.

20 For the creature was made subject to vanity ... 21 the creature itself also shall be delivered ... 22 For we know that the whole creation groaneth ... The term "vanity" has to do with an ineffectiveness that does not achieve its goal (i.e., "in vain"). Paul is referring back to Genesis 3:17-19. Creation has not been able to fulfill the purpose of its existence due to man’s failure to do his part (because of sin). Creation is in subjection because of God who subjected it on account of man’s fall. But it has hope (within the hope for man – compare Romans 16:20 to Genesis 3:15). Nature is subject to man, as man is to his Yetzer Hara, since he exchanged God’s truth for his own image (re: 1:21). Paul supports the Jewish view of Messianic kingdom, which is compared to "a return to Eden." His use of, "for we know …" (verse 22), indicates he believes his audience to be aware of teachings of this tradition. The coming glory of believers comes along with the "restoration of Eden."

23 And not only they, but ourselves also, which have the firstfruits of the Spirit 23 we ourselves groan ... as we wait eagerly for our adoption Paul presents a Kal V’chomer argument. If creation groans, "how much more then" should we, who have the the firstfruits of the Spirit, "groan" even more? In this case, the firstfruits are a gift from God to us – a portion of a fuller gift that is to come. Compare this to 2 Corinthians 5:1-10, where Paul links man’s groaning to hope for physical redemption. "First fruits" were the produce offered at the feast of Shavuot ("Pentecost"). In Judaism, Shavuot is associated with the giving of the Torah on Sinai, which in turn has a mystical relationship with the establishment of the Kingdom of God. There is a Midrashic tradition that God's word proceeded as Tongues of fire (i.e., Acts 2): http://www.yashanet.com/studies/romstudy/text08a.htm (11 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

Targum Pseudo-Jonathan on Exodus 20:18 - The word that went out from the mouth of the Holy One, may His Name be blessed, was like shooting stars and lightnings and like flames and torches of fire. This is also found in the Talmud: Shabbat 88b - The school of Rabbi Ishmael taught: (Behold My word is like fire, declares the Lord,) and like a hammer that breaks the rock into pieces (Jer. 23:29) just as a hammer is divided into many sparks, so every single word that went forth from the Holy One, blessed be He, split up into seventy languages. The tradition continues today. An amazing image of tongues of fire upon the heads of certain beings, may be seen in the painting, A Light to Jerusalem, by Baruch Nachshon. This image appears in the 5760 Jewish Art Calendar provided by the Orthodox Lubavitch. It is placed on the page with the months of ElulTishrei, when the fall feasts of Rosh Hashana, Yom Kippur and Succot occur. Click here to see the full sized (200k) image | Click here to see a reduced size (50k) image Also see our section on Shavuot in our Revelation study. (Use your BACK button to return here.) Paul's mention of "waiting for our adoption" refers back to v.19. We are already adopted sons of God (v. 14,16) – but this is not manifest until resurrection.

24 Who hopes for what he already has? Again, we are considered "saved" when we come to trust God, but our "full salvation" still lies in the future. We can choose to walk away from this salvation as well.

26 In the same way, the Spirit helps us in our weakness. Paul teaches that creation groans, the believer groans, and the Spirit groans. We may not know what to pray for because the continuing sinfulness of believers also has a negative effect on their prayer life (re: 7:14-25). The Spirit’s groanings need not be heard by man, as God knows (hears) the intentions of the Spirit. God's Spirit, and His Torah, search out man's intentions: Proverbs 20:27 - The spirit of man is the candle of the LORD, searching all the inward parts of the belly.

http://www.yashanet.com/studies/romstudy/text08a.htm (12 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

Hebrews 4:12 - For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Luke 2:35 - (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. In the same way Yeshua "lives in us" (through the Spirit/Shekinah living in us), so too does Messiah help us in the same fashion as the Spirit: Philippians 4:13 - I can do all things through Christ which strengtheneth me.

28 all things work together for good to them that love God Note Paul lists several "bad" things in verse 35. Verses 28-30 underline the certainty of the hope mentioned in verses 17-27. This hope rests on the eternal purpose of God. As Paul will show, beginning in chapter 9, this "good toward which all things work," is first true with regards to His promises to Israel, a subject Paul left off in 3:3 but now returns to here and through chapters 9-11. (As mentioned, the "chapter breaks" were not part of Paul's original letter and often do not help with the flow of the text.)

29 For whom he did foreknow

... to be conformed to the image of his Son

The concepts of, "foreknew, predestined, called and justified," all have to do with "election," therefore they are concerned with Israel first and foremost. These things apply to gentile believers in Yeshua, BECAUSE they are first true of Israel. God formed Israel in the womb (Isaiah 43:1; 44:2,24), He called them by name (Isaiah 43:1,7; 45:4), He proclaimed to them the year of His good will (Isaiah 61:2), and He created them for His glory and glorified them (Isaiah 43:7; 44:23; 46:13)1. "To be conformed to the image of His son," relates to man’s creation in the image of God (Genesis 1:27). Yeshua Himself is the "image of the invisible God" (2 Corinthians 4:4; Colossians 1:15). This is a highly mystical concept in Judaism (virtually unknown to Christianity) as is developed in detail in our Revealtion study.

Verses 31-39 This last subsection is a conclusion of the epistle up to this point. It includes several rhetorical questions.

31 What shall we then say to these things? If God be for us ...

http://www.yashanet.com/studies/romstudy/text08a.htm (13 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

Pauls mention of, "these things," refers not only to the previous verses, but to chapters 1-8 as a whole. The phrase, "If God is for us," is a summary of the Gospel message. It also applies firstly to Israel, as Paul goes on to prove in chapters 9-11.

32 He that spared not his own Son, but delivered him up for us all God "intervened" to resurrect Yeshua, to vindicate Him, as he intervened to save Isaac (Genesis 22:12), and will also save all Israel - as Paul will show next.

34 who is even at the right hand of God Psalm 110:1 - The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. Psalm 80:17 - Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. Note that Yeshua is said to be seated, indicating a finished work, as the Priest did not sit in the Holy of Holies except at Yom Kippur. He is acting as our intercessor/advocate: Isaiah 53:12 - Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. 1 John 2:1 - My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous

35 Who shall separate us from the love of Christ? As Paul will show in the following chapters, even Israel's temporary rejection of Messiah cannot break God's covenant with His people.

36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Paul quotes Psalm 44:22-23, showing Israel's suffering (and that of the gentile coming into the faith of Israel), is "nothing new." Such tribulation is actually a sign of their continued election. This theme will be http://www.yashanet.com/studies/romstudy/text08a.htm (14 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

important in the lesson Paul brings forward in the remainder of this letter. (See 9:27-29) Psalm 44 - We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them. Thou art my King, O God: command deliverances for Jacob. Through thee will we push down our enemies: through thy name will we tread them under that rise up against us. For I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us. In God we boast all the day long, and praise thy name for ever. Selah. But thou hast cast off, and put us to shame; and goest not forth with our armies. Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen. Thou sellest thy people for nought, and dost not increase thy wealth by their price. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. Thou makest us a byword among the heathen, a shaking of the head among the people. My confusion is continually before me, and the shame of my face hath covered me, For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way; Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. If we have forgotten the name of our God, or stretched out our hands to a strange god; Shall not God search this out? for he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou, O Lord? arise, cast us not off for ever. Wherefore hidest thou thy face, and forgettest our affliction and our oppression? For our soul is bowed down to the dust: our belly cleaveth unto the earth. Arise for our help, and redeem us for thy mercies' sake.

38 For I am persuaded ... Yeshua has defeated all rebellious powers (Colossians 2:15; Ephesians 1:21,22; 1 Peter 3:22). Compare Paul's words to Psalm 139, which speaks of the impossibility of getting beyond the reach of God. Psalm 139 - O lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold http://www.yashanet.com/studies/romstudy/text08a.htm (15 of 16)28-9-2006 20:14:48

Romans 8:1-8:39

me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. For thou hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee. Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. For they speak against thee wickedly, and thine enemies take thy name in vain. Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies. Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.

1. A Commentary on the Jewish Roots of Romans, Joseph Shulam, Messianic Jewish Publishers, Baltimore,

Maryland, 1997, p. 322, footnote 76.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text08a.htm (16 of 16)28-9-2006 20:14:48

Romans 9:1-9:33

ROMANS 9:1-9:33 Last updated 12/29/00 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Introduction http://www.yashanet.com/studies/romstudy/text09a.htm (1 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Chapters 9-11 give a fuller understanding of exactly what the Gospel message is. Most sermons on this subject, when using the book of Romans as a "guide," typically stop at chapter 8, and do not include Paul's important inclusion of the role of Israel found in this section of his letter. The "whole Gospel" message is not complete without this understanding of Israel's role and that of the believer toward Israel. These three chapters must be taken as a single section, as chapter 9 can be misinterpreted if taken apart from 10 and 11. In this section, gentiles who have come to believe in Yeshua, along with Jews who do not yet believe in Yeshua, are Paul's main focus. Paul is aware of emerging anti-Judaism in the Roman congregation and tendency of some gentiles to downplay or forget their "Jewish roots." He also knows that the anti-Jewish Roman society that surrounds this congregation would feed this prejudice. (We address this idea in our study notes on Revelation chaper 2, where we also analyze much of the book of Ephesians.) Chapter 9 of Romans has much to do with God’s role amidst Israel’s apostasy. Paul has just concluded (in chapter 8) a section on the hope of the believer. He explains, at this point in the letter, that God has not been unfaithful to Israel. (As some might come to believe due to most of Israel not trusting in Yeshua). If God was not faithful to Israel, and if His love has ended for her (e.g., Deut 7:7; Jer. 31:3), what real hope does the (gentile) believer have? Paul also returns to the additional concerns of Jewish election and Torah that he mentioned in Romans 1:16-17, and left off after Romans 3:2.

Verses 1-5 Paul calls unbelieving Jews his "brethren" as he did not see faith in Yeshua as a break with Israel and his fellow Jews of the Diaspora. Paul had not left the Jewish faith (i.e., Romans 3:31). Jews were the historical community of God whether they believed in Yeshua or not. Coming to faith in Yeshua would make a gentile a brother to all Jews. Paul will illustrate this in chapter 11. Gentile salvation has come at great expense to Israel. Their salvation flows out and back to Israel to bring her to her promised salvation. (See Paul's view of salvation history in the Introduction.)

1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost Paul adds the utmost emphasis to what he is about to say. As we will see, he is continuing a thought from 8:28, which has much to do with Israel specifically

3-5 For I could wish that myself were accursed from Christ for my brethren, my kinsmen http://www.yashanet.com/studies/romstudy/text09a.htm (2 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Paul still considers the Jews who do not yet accept Yeshua as Messiah to be his brethren, and also the chosen people of God (regardless of their continued unbelief). He goes on to list several aspects of their advantage (re: Romans 2:17-20 and 3:1-9). The Torah ("law") is mentioned in a positive light as a gift to Israel. Paul also reiterates that Yeshua the Messiah is a Jew, promised to the Jews. Paul's comments are rooted in 1st Samuel, which make clear that Israel will always remain God's chosen people: 1st Samuel 12:20-23 -And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart; And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people. Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way: Paul's words about himself, "being accursed," may be compare to those of Moses', when the latter prayed for Israel after they had grievously sinned against God: Exodus 32:31-32 - And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

Verses 6-18 In this section, a distinction is made between the faithful remnant of Israel, and those whose hearts are hardened. Yet, according to Paul both "groups" are still considered the chosen people of God. The references to "hardened" (i.e., objects of God's wrath), do not deal with an individual's ultimate salvation, but with their role in God's merciful plan. A "vessel of wrath" can become a "vessel of mercy," as this is God’s desire. God shows both His wrath and saving power using such people, as this is necessary to accomplish His ultimate purpose. 2 Peter 3:9 - The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of http://www.yashanet.com/studies/romstudy/text09a.htm (3 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Israel Compare this to Romans 3:3, where Paul reminds his readers that the word of God is true even if man fails to respond properly. Paul now reiterates that there is a "righteous Israel" within the entirety of Israel, just as their always has been (see v.27-29 below). The Mishna also speaks of "all Israel" having a place in the world to come, yet then lists Israelites who will have no such place: Soncino Mishna, Sanhedrin 90a - All Israel have a portion in the world to come, for it is written, thy people are all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that i may be glorified.’ But the following have no portion therein: He who maintains that resurrection is not a biblical doctrine, the torah was not divinely revealed, and an epikoros. R. Akiba added: one who reads uncanonical books. also one who whispers [a charm] over a wound and says, I will bring none of these diseases upon thee which I brought upon the egyptians: for I am the Lord that healeth thee.’ Abba Saul says: Also one who pronounces the divine name as it is spelt. Three kings and four commoners have no portion in the world to come: The three kings are jeroboam, ahab, and manasseh. R. Judah said: manasseh hath a portion therein, for it is written, "And he prayed unto him, and was intreated of him, and he hearkened to his supplication and they restored him to jerusalem, to his kingdom." They [the sages] answered him: they restored him to his kingdom, but not to [his portion in] the world to come.

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called ... Paul begins to show God's distinguishing God's chosen people, first by going back to Isaac, who was chosen over Ishmael.

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac He next distinguishes between Jacob and Esau, which is important, as they had the same mother.

11-13 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. Paul introduces the subject of "election" - independent of human works or parentage. The terms, "love" and "hate" refer to election and non-election. However, those "not elected" are not removed from God's mercy, for instance:

http://www.yashanet.com/studies/romstudy/text09a.htm (4 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Deuteronomy 23:7 - Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land. Even though the majority of Jews are not believers in Yeshua, they are still the vessel through which He will bring salvation. Yeshua reinforced this when speaking to the Samaritan woman: John 4:22 - Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

14-16 What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy Having pointed out that God's present dealing with Israel is similar to the way He dealt with Abraham's children in the past, Paul stops to address any false conclusions that might be drawn to this point -namely that God has been unfair all along. Man cannot earn or control God's mercy, nor does any one group hold exclusive claim to it, as He is God of all. (Again, Paul falls back on this concept within the Shema.) God’s mercy is on a level with His justice.

17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Paul quotes from Exodus 33:19. Just as Pharaoh served the gracious purpose of God (although he did not believe and was ungrateful and unwilling), in a way, non-believing Israel’s "self-will" also serves His purpose of revealing His truth and saving power. Exodus 9:16 - And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. Paul's reference to "power," refers to God's saving power (re: Romans 1:16; 1 Corinthians 1:18,24; 6:14; 2 Corinthians 13:4). The concept of the "name" of God ties back to His revelation to Moses: Exodus 3:14 - And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. Also Yeshua's name:

http://www.yashanet.com/studies/romstudy/text09a.htm (5 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Matthew 1:21 - And she shall bring forth a son, and thou shalt call his name Yeshua: for he shall save his people from their sins. (See our notes on Matthew chapter 1.) Yeshua connects His name with that given to Moses: John 8:58 - Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (Our Revelation study goes into the mystical relationship between Yeshua and the "name of God" in greater detail.)

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. This verse needs to be understood in light of verse15 above. God does not do things randomly and cruelly, but as part of His merciful will. (re: Romans 8:28, 11:32)

19-21 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Paul returns to his earlier argument, where he had stated: Romans 3:7 - For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? Here, "God" is the God revealed through Yeshua, whose will is one of mercy. Conversely, "man" is the created, sinful man of Rom. 5:12-21, who is the object of God's mercy (be he Moses or Pharaoh -- a believer or an unbeliever.) Therefore this "man" has no right to question God. The "potter" has no evil intentions – all his handiwork is for his purpose.

22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: The term "fitted" (katartizo), is in the "middle voice" and lends itself to the subjects, "first fitting themselves." It does not mean "predestined and having no choice." God’s wrath expresses His sovereignty and His mercy, since it brings about repentance and obedience unto salvation:

http://www.yashanet.com/studies/romstudy/text09a.htm (6 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Ezekiel 20:33-34 - As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. Ezekiel 20:42-44 - And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the LORD when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory The term "prepared" (proetoimazo), has more of a meaning of "being ordained and equipped beforehand." In these verses, Paul is showing that as God endured Pharaoh, he now endures rebellious Israel -- in this case it is for the sake of gentile salvation -- His purpose from the beginning. All of this illustrates His ultimate saving power, showing both His patience/mercy and His wrath. This concept will be illuminated in Romans 9:30-11:36.

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? The fact that gentiles as well as Jews are in the body of Messiah as "vessels of mercy," shows that those who are considered "vessels of wrath" (i.e., the "gentile world"), are not permanently shut out from God's grace. Paul also wrote of this in his letter to the Ephesians, explaining to gentiles that they were once children of wrath and thus destined for destruction: Ephesians 2:11-12 - Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. As He is merciful to gentiles, He will be merciful to Israel. Note that verse 24 is a conclusion of one thought (some gentiles and a remnant of Jews make up the "elect"), and a transition to another (that all Israel will be saved).

http://www.yashanet.com/studies/romstudy/text09a.htm (7 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

25-26 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Paul quotes Hosea, which originally applied to the northern kingdoms, who were once "lost" and constituted an unbelieving majority. He extends this verse (via midrash), to show God’s salvation of gentiles.

27-29 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. Paul quotes Isaiah (1:9 and 10:22-23), which concern God’s election of Israel, to show that the existence of a small remnant of believing Jews (and majority of unbelieving Jews), was foretold in scripture. He shows that God’s election of Israel was not for a purpose of excluding people, but of including all the nations in the earth’s redemption. Paul will go on to state in chapters 10 and 11, that God is not done with Israel, but that this is a stage they must pass through. Psalm 44:20-23 - If we have forgotten the name of our God, or stretched out our hands to a strange god; Shall not God search this out? for he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou, O Lord? arise, cast us not off for ever.

30-33 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. In true Pharisaical fashion, Paul poses a question to make a point. He shows that God indeed has granted righteousness to the gentiles, but in no way do they replace Israel. This verse, out of context from the following chapters, can easily be used to reach a false conclusion. As we will see, Paul repeats the question in chapter 11, and gives the answer there. To pursue the Torah on the basis of faith is a good thing and not done away with by faith in Yeshua (e.g., Romans 3:31). Torah observance is not what Paul condemns. However, to pursue the Torah apart from faith (i.e., "earning your salvation") is to "stumble over the stone."

http://www.yashanet.com/studies/romstudy/text09a.htm (8 of 9)28-9-2006 20:14:56

Romans 9:1-9:33

Paul states that much of Israel has stumbled over the Torah and the Messiah. These are intertwined as Torah and Messiah are "one," and that "one" is the covenant plan of God, expressed in the Torah and enacted in the Messiah. Israel did not arrive at the goal of the Torah, which is Yeshua (Romans 10:4). The stumbling stone and the object of faith are all at once; God, Messiah and Torah. God is both a sanctuary and stumbling stone to Israel: Isaiah 8:14 - And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. Isaiah 28:16 - Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text09a.htm (9 of 9)28-9-2006 20:14:56

Romans 10:1-10:21

ROMANS 10:1-10:21 Last updated 12/31/00 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

Introduction The thrust of this chapter lies heavily in Paul's view of the Shema, which was reflected in the Jerusalem council ruling of Acts 15 (as revealed by God to Peter, Paul, James, etc.) Here it was determined that gentiles do not have to become Jews in order to have a relationship with Messiah. The deeper reasoning behind this decision was that to require prior conversion would compromise God's oneness (i.e., the Shema) and the oneness of all humankind in Him. God is the God of the Jews and God of the gentiles.

http://www.yashanet.com/studies/romstudy/text10a.htm (1 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

By the time of this Romans letter, Paul faced several problems in his task. On the part of the Jews, some maintained the view that gentiles had to become Jews first as part of their faith in Yeshua. Others denied the righteousness of God by asserting their own special place with no regard for God's worldwide intentions. As time went forward, there also developed problems among gentiles who did not maintain proper regard for the "Jewish roots" of their faith, as well as respect of and responsibility toward those Jews who did not yet regard Yeshua as Messiah. (Refer also to background notes.) Paul's words in chapters 9-11, set the stage for his counsel of chapters 12-15.

1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. "Brethren" in this context are both Jewish and gentile believers in Yeshua. Although this chapter, as well as the ones before and after it, are focused on Israel, Paul's message is very much for the gentiles in the congregation, as he will later remind the gentiles of the "obedience of faith," (see notes to Romans 1:1-7) with particular regard to those Jews who do not yet believe in Yeshua. In chapter 11, Paul will make it clear that his "ministry to the gentiles" is on behalf of Israel's salvation.

2 For I bear them record that they have a zeal of God, but not according to knowledge. Paul continues to show his respect for the faith of his Jewish brothers who do not yet believe Yeshua is the Messiah. This is important to remember throughout the rest of the letter.

3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. The Pharisees (and others) were very involved with the Torah, keeping many of its outward commandments quite well. (Yeshua Himself told the people to follow their example in this respect.) However, they did not see beyond the "outer garment" of the Torah commandments to the "goal" which those commandments pointed to (see 10:4 below). If they had been following Torah in faith, allowing God to circumcise their hearts ("to be born again"), they would have recognized Yeshua for Whom He was -- the ultimate goal of the Torah, and "Elohim" tabernacled in a human form (John 1:1-14). At least that's what Paul claims. However, the "case" for the religious leaders of Yeshua's day not recognizing Him for Who He was, is a difficult one to prove on a literal level. To lend (Hebraic) support Paul's argument, we will take a glimpse into a more obscure Jewish resource. The Zohar (one of the most important sources in Hebrew mystical Torah study), states that it is quite http://www.yashanet.com/studies/romstudy/text10a.htm (2 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

possible to follow the commandments and not see the "body beneath the garments": Soncino Zohar, Bemidbar, Section 3, Page 152a - Said R. Simeon: ‘Alas for the man who regards the Torah as a book of mere tales and everyday matters! If that were so, we, even we could compose a torah dealing with everyday affairs, and of even greater excellence. Nay, even the princes of the world possess books of greater worth which we could use as a model for composing some such torah. The Torah, however, contains in all its words supernal truths and sublime mysteries. Observe the perfect balancing of the upper and the lower worlds. Israel here below is balanced by the angels on high, of whom it says: “who makest thy angels into winds” (Ps. CIV, 4). For the angels in descending on earth put on themselves earthly garments, as otherwise they could not stay in this world, nor could the world endure them. Now, if thus it is with the angels, how much more so must it be with the Torah-the Torah that created them, that created all the worlds and is the means by which these are sustained. Thus had the Torah not clothed herself in garments of this world the world could not endure it. The stories of the Torah are thus only her outer garments, and whoever looks upon that garment as being the Torah itself, woe to that man-such a one will have no portion in the next world. David thus said: “Open thou mine eyes, that I may behold wondrous things out of thy law” (Ps. CXIX, 18), to wit, the things that are beneath the garment. Observe this. The garments worn by a man are the most visible part of him, and senseless people looking at the man do not seem to see more in him than the garments. But in truth the pride of the garments is the body of the man, and the pride of the body is the soul. Similarly the Torah has a body made up of the precepts of the Torah, called gufe torah (bodies, main principles of the Torah), and that body is enveloped in garments made up of worldly narrations. The senseless people only see the garment, the mere narrations; those who are somewhat wiser penetrate as far as the body. But the really wise, the servants of the most high King, those who stood on Mount Sinai, penetrate right through to the soul, the root principle of all, namely, to the real Torah. In the future the same are destined to penetrate even to the super-soul (soul of the soul) of the Torah. Observe that in a similar way in the supernal world there is garment, body, soul and super-soul. The heavens and their hosts are the outer garment, the Community of Israel is the body which receives the soul, to wit, the “Glory of Israel”; and the super-soul is the Ancient Holy One. All these are interlocked within each other. Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it behoves us to penetrate beneath them. (This Romans study does not attempt to explore the text at too mystical a level. That is something we have reserved for our Revelation study.)

4 For Christ is the end of the law for righteousness to every one that believeth. This is perhaps the most horribly translated verse in the "New Testament," and appears this way in almost every edition of Christian Bibles. The phrase "end of the law" should be translated along the lines of, http://www.yashanet.com/studies/romstudy/text10a.htm (3 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

"goal of the Torah," based on what Paul has been discussing to this point. The word "end" in verse 4, is telos in the Greek. Vine's Expository Dictionary of Old and New Testament Words (which is incidentally, a "Protestant" work), correctly states that telos in Romans 10:4, should be defined as, "the final issue or result of a state or process." Christian translators have instead inserted the ambiguous phrase, "end of the law," to lend support to the false view that Paul taught that the Torah was done away with by Yeshua's work. Some, such as the New English Bible, go as far as saying, "For Christ ends the law and brings righteousness for everyone who has faith."1 Faith in Yeshua does not end the "law" (Romans 3:31, Matthew 5:17-21). Paul has already said in his letter that the Torah witnesses to the righteousness of God. The context of the entire Romans letter to this point and forward, is that if a person was/is following Torah in faith, that person will recognize Yeshua as the Messiah as He is the Torah in the flesh -- the goal of the Torah (refer back to verse 3 above).

Verses 5-10 In these verses Paul quotes several times from the Torah to show that the righteousness based in Torah is the same as righteousness based on faith/trust. No one was ever saved through doing works before Yeshua. Today, followers of Yeshua who keep Torah are often accused of trying to "put people back under the bondage of the law," as if to say they are returning to an "old way" of salvation by works. This is an erroneous argument however, as there was never a works-based way of salvation before Yeshua came. Salvation has always been through faith -- as defined by God -- and God has given only one revelation (Torah) to live out this faith and to learn how to be conformed to His image. (See background notes on the Jewish view of salvation, faith and freedom.)

5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. Paul quotes Leviticus 18:5 and makes the point that the Torah points to God's truth and man can thus be saved via Torah, if he follows it in faith. The language in this verse ("shall live") is the same as Paul used in chapter 8 where he described salvation for the believer who by the Ruach haKodesh (Holy Spirit) puts to death the Yetzer Hara (evil inclination). Paul again equates following the Torah with following the Ruach, as he did in chapter 8.

6-8 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

http://www.yashanet.com/studies/romstudy/text10a.htm (4 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

Another translation bias is found here. The first word of verse 6, "but," is de in the Greek, which has a variety of possible meanings. Christian texts (Young's Literal Translation being an exception), have used the word "But" in order to teach a contrast between the "way of Torah" and the "way of Messiah." This is absolute falsehood, as they are one and the same. (See also our Matthew study for more on this subject, as well as Not Subject to the Law of God? in the YashaNet library.) Following the flow and context of Paul's letter (i.e., not putting an anti-Torah "spin" on the text), a correct translation of de in this verse, would be "furthermore" or "moreover." In verse 7, Paul further equates (faith in) Yeshua with following God's Torah (Romans 10:4), by quoting a passage from the Torah (Deuteronomy 30:11-14), that speaks of obeying the Torah in faith (i.e., you don't have to work it, as it is in your heart), and directly applying it to "believing in Yeshua." Again, Paul shows that faith/trust via proper understanding of Torah (Romans 10:2-3), and faith/trust via proper understanding of Yeshua (Matthew 5:17-21), are the same thing. You cannot follow Torah "in faith" and deny Yeshua, and you cannot "have faith" in Yeshua while maintaining that you are not subject to the Torah of God (Romans 8:6-7, 1 John 2:3-5).

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Having linked faith in Yeshua to the commandment of following Torah (in verses 6-8), Paul now brings forth the idea of "verbal repentance." The Talmud has some interesting commentary on confessing sin and atonement: Talmud, Yoma 36b - Our Rabbis taught: And shall make atonement — Scripture speaks of atonement through words. You say it refers to atonement through words. But perhaps it refers to atonement [obtained] through [sacrificial] blood? I infer it thus: Here ‘atonement is mentioned and there ‘atonement’ is mentioned — Just as the atonement mentioned in connection with the he-goat is one through words, so the atonement mentioned with the bullock is one obtained through words. And if you wish to argue against it, then [learn from]: And Aaron shall present the bullock for the sin-offering, which is for himself and shall make atonement for himself and for his house, yet the bullock has not been slaughtered! What does ‘And if you wish to argue against it’ imply? — This: And if you would say: Let us infer from the he-goat prepared within the Temple, the atonement of which is obtained through blood, behold [against that argument] Scripture says: ‘And he shall make atonement’, and the bullock has not been slaughtered yet! Talmud, Megilah 20b - AND FOR THE CONFESSION MADE OVER THE OXEN, an analogy being drawn between the ‘atonement’ mentioned in this connection and that mentioned in connection with the Day of Atonement, as it has been taught in reference to http://www.yashanet.com/studies/romstudy/text10a.htm (5 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

the Day of Atonement: ‘And he shall make atonement for himself and for his house: the text speaks of atonement made by words. And atonement is by day, as it is written, For on this day shall atonement be made for you. See background notes on the Jewish view of salvation, faith and freedom, regarding what Paul (the rabbi and Pharisee), means by "confessing and believing."

12-13 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. Once again we see the theme of the Shema, which shows no distinction between Jew and gentile regarding opportunity for salvation. The term "whosoever," includes Jew and gentile, and once again points to the Shema. Here, Paul quotes from the Tenakh, Joel 2:32.

Verses 14-21 The balance of this chapter is concerned with God's restoration process that will demonstrate to the children of Israel that they had departed from His mercy. These verses are couched between Paul's desire for his people (Romans 10:1) and his having Israel's salvation as the ultimate goal of his ministry "to the gentiles" (11:1-14). At the time Paul is writing Romans, much of Israel is still either wavering on the issue of Yeshua, or rejecting Him altogether. As we will see, Paul wishes to provoke His brethren to jealousy, so they would reconsider and obey the good news they had heard. Paul fires off a series of questions to make his point:

14-16 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? The subject in these verses remains Israel (as it has been since the end of chapter 9). Paul's mission to his brethren in the main focus of chapters 9-11. What is also important to note, is that Paul will leverage his arguments in the ensuing chapters (12-15), to show gentiles that they have a responsibility to Israel as part of their faith. Paul's reference to those who preach the gospel of peace, is an indirect proclamation that the message of his ministry comes in truth and with the blessing of God.

http://www.yashanet.com/studies/romstudy/text10a.htm (6 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

Paul quotes (the "gospel message") from several passages in Isaiah 52 and 53 -- verses firmly rooted in the Torah. He equates the "suffering servant" of Isaiah, with Yeshua. Paul makes clear that much of Israel has not believed thus far, but this too is part of God's mysterious plan -- to open the door for gentiles to come to faith, who in turn, will provoke more of Israel to faith.

17 So then faith cometh by hearing, and hearing by the word of God. "Hearing" ("shema") is not passive listening, but hearing with understanding of obedience. This was lacking on the part of most of Israel (i.e., Romans 10:2).

18-21 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Paul now begins to answer the questions he just posed. Israel indeed has heard the gospel message of the Torah that should lead them to recognizing the Messiah. Therefore (as he has alluded to earlier in the letter), those who reject Him have no excuse. Paul's rebuke is not without precedent. The idea of Israel falling into sin by hearing and not obeying is not alien to their history -- nor is God's promise to send someone that would save them from this: Isaiah 6:8-9 - Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Isaiah 27:9 - By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 59:20 - And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. Jeremiah 31:33-34 - But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

http://www.yashanet.com/studies/romstudy/text10a.htm (7 of 8)28-9-2006 20:15:03

Romans 10:1-10:21

Were the book of Romans to end here, some might conclude that due to Israel's sin, God is done with them as "the chosen people." Paul heads off such a false conclusion with a stern warning in the next chapter.

1. As cited in the Jewish New Testament Commentary, David Stern, 1995, Jewish New Testament Publications, Clarksville, MD, p.395.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text10a.htm (8 of 8)28-9-2006 20:15:03

Romans 11:1-11:36

ROMANS 11:1-11:36 Last updated 01/01/01 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

http://www.yashanet.com/studies/romstudy/text11a.htm (1 of 8)28-9-2006 20:15:11

Romans 11:1-11:36

Introduction Chapter 11 brings to a head the topic of Israel's current rebellious status and reveals a related "gentile problem" that was rearing its head in the congregation. Some gentiles were tempted to believe that because most of Israel had rejected he Gospel, God had rejected Israel and replaced them with a new people, and a faith not patterned after the Torah. Paul not only dismisses this thought, he also issues a stern warning to those thinking along these lines. Some of the language used in this chapter is reminiscent of the letter to the Ephesians, who were also reminded of the Torah-based Hebrew roots of their faith. (Our Revelation study will deal with this in detail when discussing the congregation at Ephesus in Revelation chapter 2.)

1-2 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew ... Paul answers the question twice here and again later in this chapter -- the Jewish people remain His chosen, as well as the faith He instituted through them. A key point here, is that if God had not kept His word to Israel, how could any gentile be certain of the promises they were being told that God was now making them?

2 Wot ye not what the scripture saith of Elias? Elijah the prophet thought briefly that God had given up on his people when he believed himself to be the last faithful person and soon to die. Paul uses this to show that even when the majority of Israel is in sin, God does not change or break His promises to them (i.e., Romans 3:4).

5 Even so then at this present time also there is a remnant according to the election of grace. God has always kept a remnant of people faithful to Him as determined through the Torah-based faith He gave. It is the perfect Torah of liberty that God gave as the means to examine ourselves: James 1:25 - But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

7-8 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. According as it is written ...

http://www.yashanet.com/studies/romstudy/text11a.htm (2 of 8)28-9-2006 20:15:11

Romans 11:1-11:36

Paul distinguishes between the faithful remnant of Israel and those whose hearts are hardened. In verses 710, Paul quotes from Deuteronomy 29:4, Isaiah 29:10, and Psalm 69:22-23, to show that what is happening is all according to God's perfect plan. (According as it is written ...")

Verses 11-36 Key here is Paul's ministry itself. The "battle" (within the Jewish community), is over "who has the true message." For Paul to convince his Jewish brethren that his message of Yeshua being the Messiah is from God, the eschatalogical expectations from Torah that they hold, must be fulfilled. Of critical importance to this is the role of gentiles, for if Paul's teachings are true, then gentiles will come in great numbers to put their trust in the God of Israel. This includes a respect for Torah, and desire to learn and practice more of it, on the part of the gentiles (Acts 15:21). When this occurs, it will give credibility to his message of Yeshua. Paul hopes his ministry will make unbelieving Israel jealous, so that some more of them may be saved. If the result of Paul's ministry is nothing more than gentiles practicing some new Torah-less religion, then his message of Yeshua being the promised Messiah is a false one. Thus, gentile "obedience to the faith," is a critical part of this process. (See notes to Romans 1-17) The fact that gentiles are coming to the God and faith of Israel though Paul's ministry (and not that of the established Jewish leadership and evangelizing efforts), bears witness against those Jews who reject Yeshua. It shows they are the ones suffering from the eschatalogical curse, as per the prophet Isaiah: Isaiah 6:9-10 - And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Because of this importance of gentile "obedience to the faith," for the sake of unbelieving Israel, Paul now turns to those gentiles in the congregation who had mistakenly grown arrogant toward the stumbling of Israel, as though they had supplanted them in God's plan. The gentiles in this congregation are told several things by Paul, including: ● ● ●

●

they are wild olive grafted in due to the stumbling of some of Israel they are not to be arrogant about this fact and are to support unbelieving Israel the mystery of God’s commitment to Israel as shown in the Tenakh, supersedes appearances to the contrary the Jews who do not yet believe in Yeshua, may appear to be their "enemies," but are actually suffering in the service of their (gentile's) salvation

http://www.yashanet.com/studies/romstudy/text11a.htm (3 of 8)28-9-2006 20:15:11

Romans 11:1-11:36

Israel's stumbling and failure are linked to gentile salvation. (See Paul's view of salvation history in the Romans Introduction.) Paul will reiterate this in Romans 15:15-18, where he expresses the hope and expectation that the stumbling of Israel will see gentiles calling on the name of the Lord:, and obedient to Torah: Romans 15:15-18 - Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

11-12 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? The Jews who do not yet accept Yeshua, have not permanently fallen, according to Paul, but are "stumbling." They are still considering Paul's message about Yeshua, but wavering. Their faith is "weak" in that they are missing the "goal" of Torah (Romans 10:4), by not accepting Yeshua. (See notes on Abraham's "strong faith" in chapter 4.) This idea of "weak" versus "strong" faith will be important in understanding chapters 12-15. The fate of the gentiles is intertwined with Israel’s. Paul explains how current unbelief has come to pass as part of a merciful God's plan of using the hardening of some of Israel, in order to bring salvation to the gentiles, which in turn should lead more of Israel into accepting Yeshua. Paul states that even though blessings come to the world from this acceptance of Yeshua on the part of but a portion of Israel, there will be even greater blessings when more of Israel comes to faith. Therefore, the gentiles' goal ought to be consideration of and help toward those of Israel who do not yet believe.

13-14 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. Paul makes it clear that his ministry is within the context of the faith of Israel and concerns for the Jewish community. The "jealousy" and "emulation" he speaks of, is not of Jews being jealous of the salvation of gentiles, but of his ministry. This is so because:

http://www.yashanet.com/studies/romstudy/text11a.htm (4 of 8)28-9-2006 20:15:11

Romans 11:1-11:36 ●

● ●

There is no reason that the Jews would be jealous of any faith ("conversion") issues outside of the Torah-based faith of Israel It would suggest Jews are no longer people of God unless they convert to a new (gentile) religion It would not reflect the view of Jewish eschatalogical promises being fulfilled and therefore not achieve Paul's intended goal for his Jewish brethren

What Paul is hoping for is that these Jews will be jealous of his ministry bringing gentiles in great numbers into the faith of Israel, as foretold by the prophets. The turning of gentiles from paganism to the faith of Israel would be cause for celebration, as this would be a Messianic fulfillment of prophecy: Zechariah 8:23 - Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. Isaiah 54:2-3 - Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. Paul's letter becomes very focused toward the gentiles in the congregation from this point forward. The above verse is overlooked when people speak of "Paul being the apostle to the gentiles." Here, Paul makes clear that he regards his ministry to the gentiles to be in the service of Israel's salvation. Israel is still the chief goal of God's will to salvation. The underlying message is that the gentiles should view their "mission" in a similar fashion.

15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? The "casting away" is temporary, as Scripture teaches. "Life from the dead," may refer to Paul's belief that when Israel accepts her Messiah, this will bring on the resurrection of the dead and the Kingdom of God.

16-18 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Paul uses a metaphor of an olive tree to make his point: ●

The firstfruit is the faith of Israel established through Abraham, Jacob, Moses, David, etc. (re: verse 28)

http://www.yashanet.com/studies/romstudy/text11a.htm (5 of 8)28-9-2006 20:15:11

Romans 11:1-11:36 ●

●

●

The lump/root are the same and represent the restored faithful remnant in Yeshua, and/or Yeshua Himself The unbroken branches consist of natural followers of Yeshua (Jews), and those grafted into the faith of Israel via Yeshua (gentiles) The broken branches are those of Israel, who are still "hardened" and not accepting of Yeshua as Messiah

These "broken branches" are separated unto the Lord and in service to the gentiles, vicariously suffering for the gentiles, who are supported by the "root" (and not the other way around). This suffering may be compared to Psalm 44 which speaks of exiled Israel's suffering, not as punishment, but as suffering for the sake of God's name. The "root" is also a reference to the "Root of Jesse," the ruler and hope of the gentiles in the Congregation of Israel among whom they worship, as Paul brings this up later in the letter: Romans 15:12 - And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Paul calls the unsaved gentiles a wild olive tree as: ● ● ●

Wild olive trees were unproductive and bore no fruit (i.e., Ephesians 2:10-13) The olive tree was a powerful symbol in the Greek/Roman culture of these gentiles Paul stands up for Israel (i.e. Romans 10:2), by showing the cultivated tree as the community rooted in Judaism

Some gentiles incorrectly believed Israel had rejected its restoration through Yeshua, and therefore has been rejected herself by God. Paul makes it clear, beginning in verse 18 and forward, that they are and on treading on sacred ground.

19-22 Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. This warning (thou shall be cut off), is the same issued by Yeshua to the assembly of Ephesus in Revelation, chapter 2 -- If gentiles pursue a "faith" outside of the extablished faith of Israel, they are risking their salvation. Note: Our Revelation study contains advanced concepts that are explained in the nearly 50 background articles we present before approaching the text. The student is advised to complete our Matthew and Romans studies before moving on to Revelation. http://www.yashanet.com/studies/romstudy/text11a.htm (6 of 8)28-9-2006 20:15:11

Romans 11:1-11:36

23-24 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? This is a kal v'chomer argument (from" light to heavy") which is typical of Paul's Pharisaic style. (See The Seven Rules of Hillel.) A kal v'chomer shows that if something in the lesser case is true, "how much more then," is it true in the greater case?

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. The word for "blindness" here is porosis, reflecting "hardness" (of their hearts). The term "fulness of the gentiles," is a specific Hebrew idiom that goes back to Jacob's blessing over Joseph's children in Genesis chapter 48. At this event, Jacob deliberately switches what would be their normal order of blessing. He gives the younger son, Ephraim, the "higher" blessing of the older son. In Genesis 48:19, Jacob prophecies that Ephraim's descendants would be among the nations. The term he uses is m'loh ha goyim, or "fullness of the gentiles." It would thus seem that Paul is referring to the return of the exiled ten tribes in the Millennium, when all Israel will "look upon Him who they pierced (Zechariah 12:10) and their blindness will end. This would support what he said in verse 15 regarding "life from the dead."

26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: Paul's message (the "mystery" of verse 25), is not the fact that all Israel will be saved -- it is how all Israel will be saved. The term "all Israel," does not mean every single Jew that ever lived. (Paul has already made the distinction between the faithful remnant and those who are hardened to God's revelation.) Rather, "all Israel" is an idiom for corporate Israel, even if not every individual is present (i.e., 1 Samuel 25:1; 1 Kings 12:1; 2 Chronicles 12:1; Daniel 9:11). Support for Paul's statement, "out of Sion the Deliverer," is found in the Tenakh: Isaiah 2:3; 27:9; 59:20; Micah 4:2; Jeremiah 31:34.

27-29 For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the http://www.yashanet.com/studies/romstudy/text11a.htm (7 of 8)28-9-2006 20:15:11

Romans 11:1-11:36

father's sakes. For the gifts and calling of God are without repentance. The phrase "they are beloved for the father's sake," is in the present tense, and impacts how gentiles should behave -- even though these Jews appear to be "enemies" of the Gospel. This will be elaborated on by Paul in chapters 12-15. The gifts of Israel (Torah) and calling of Israel are irrevocable and eternal. They don't go away with the coming of Yeshua, nor are nullified or made obsolete (Matthew 5:17-21; Romans 3:31). This is the same Torah-based faith that gentiles are called to (Ephesians 2:10-13).

30-31 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? The gentiles at Rome were benefiting from the "unbelief" of these Jews, yet (as we will see), condemning them because they (the gentiles) did not see God's unfathomable ways (re: verse 33). Both the Jewish disobedience and God's mercy are in present tense. Mercy is shown to the Jews through gentile inclusion in the faith of Israel. The present stumbling of these Jews is a blessing, not a curse (in God's deep wisdom) as it brings salvation to gentiles and provokes unbelieving Israel to reconsider.

33-36 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. This closing statement offers insight into God as we can understand Him, and includes some very deep hidden meanings. These will be addressed in our Revelation study.

1. As cited in the Jewish New Testament Commentary, David Stern, 1995, Jewish New Testament Publications, Clarksville, MD, p.395.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text11a.htm (8 of 8)28-9-2006 20:15:11

Romans 12:1-12:21

ROMANS 12:1-12:21 Last updated 06/29/01 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.

Introduction As mentioned earlier, the letter to the Roman congregation is divided into multiple sections and subsections, with various interwoven themes, some of which overlap sections, or return after a parenthesis in which Paul addresses other issues. Such is the Talmudic-Pharisaic method of Paul's writings. Chapters 12:1-15:13 follow the language directly from chapter 11, where Paul showed that gentiles are part of Israel (re: Ephesians 2:12). This critical section may be regarded as the reason that Paul wrote this letter. Paul comes to explain ("halakhic rulings" based on his authority - re: Romans 12:3), some specifics of http://www.yashanet.com/studies/romstudy/text12a.htm (1 of 6)28-9-2006 20:15:18

Romans 12:1-12:21

the "obedience of faith" (re: Romans 1:5), which he is to teach the gentiles (re: Romans 11:13). The commands in these chapters are especially directed at gentiles regarding how they are to relate to nonbelieving Jews. Paul refers to the tension between believers (gentile ones) and non-believing Jews, describing the Jewish unbelievers from the gentile's view, using terms such as; "enemies," "persecutors," and "authorities."

1-2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. As is taught in many study groups, when you see the word "therefore" you should find out what it's "there for." In this case, "therefore" follows the concerns of chapters 9-11, where Paul stated that Israel is still God’s chosen people and that He is not done dealing with them. Paul makes it clear that gentile believers’ salvation and future is inextricably linked with that of the Jews. These two verses introduce the main thrust of the subsection that covers 12:1-15:13, which is directed to a specific situation in the Roman congregation. We do not have the benefit of knowing the exact details of what Paul was addressing, (which is always a problem when trying to interpret his writings some 1900+ years later.) We can assume however, by how Paul quickly "gets to the point" on these issues in this section, that his audience knew what he was talking about. The term "mercies of God," in verse 1, was defined in 11:30-32. (Mercy = hesed = grace) Paul has already made it clear earlier in the letter, that gentiles have received mercy due to some of Israel not accepting Yeshua. (Again the theme of gentile salvation being linked to Israel is critical.) The term "living and holy sacrifice" has to do with a Temple and the "house of living stones" made up of both Jews and gentiles, for the purpose of serving the Lord and each other (see Ephesians 2:21-22 and 1 Peter 2:5). Here the term "service" is latreia in the Greek, and corresponds to "avodah" in the Hebrew, having to do with Temple service. How a gentile was to to be a "living sacrifice" involved specific behavior, and relates to how they were to give their body to God's service as they have their mind renewed. The theme of "renewing of the mind" is a continuation of 11:25. Paul does not want them to be "wise in their own estimation," but to have sound judgement, based on God's revelation -- the Torah -- as properly interpreted. "The world" that the gentiles live in (and not to be conformed to), is not only very sinful one, but also one that is very anti-Jewish (as mentioned in our background material). The imagery is the same as Romans 15:16; 1 Corinthians 3:16-17; 6:12:20; and 2 Corinthians 6:14-7:1 -- Gentile believers are to stay pure as they themselves are a "holy temple."

http://www.yashanet.com/studies/romstudy/text12a.htm (2 of 6)28-9-2006 20:15:18

Romans 12:1-12:21

It is important to note at this juncture that the Torah is viewed as a whole in Judaism. Table fellowship and fornication are not completely separate items, as ethics, purity and ritual laws were not detatched from each other. Gentiles were expected to uphold certain basics as taught in Acts 15, along with more "universal" commands such as those against murder, theft, etc. As seen in Acts 15:21 however, they were to continue learning more of the Torah at the Synagogues on the Sabbath, as the Torah is the only revelation ever given to mankind by God. Several writings from the "New Testament" attest to the bond between the commandments of the Torah, many including "uncleanness," (which is caused several ways, including eating unkosher food!), with other sins: James 2:10-11 - For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do commit murder, you have become a lawbreaker. Romans 6:19 - I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. Galatians 5:19-21 - Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 2 Corinthians 12:21 - And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed. (See also Ezekiel 18:1-22 for the unity of Torah's commands.)

3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. Here Paul issues another warning against (gentile) boasting/arrogance (re: 2:8; 11:18,25). The term "measure of faith" is not some sort of measured quantity (i.e., the idea that there are "superior" and "inferior" believers). It is the simple fact of the existence of this faith in Yeshua, by the grace of God, as Paul stated in another of his letters: Ephesians 4:7 - But unto every one of us is given grace according to the measure of the gift of Messiah. http://www.yashanet.com/studies/romstudy/text12a.htm (3 of 6)28-9-2006 20:15:18

Romans 12:1-12:21

Believers that compare themselves to their own standards, or to other believers, or to unbelievers, show a lack of understanding, as Paul alluded to in another letter: 2 Corinthians 10:12 - For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

Verses 3-8 Though we have different gifts given to us from God, they are all given to serve each other. The theme of "servitude" versus "personal rights" is important in the chapters ahead.

Verses 9-21 The theme in this sub-section is "halakha" (one's "walk of faith") As we will see, Paul is concerned with gentiles behavior as to show the legitimacy of their faith. They are to be humble and "do good" as they respect what is right in the sight of others.

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another Paul draws out the meaning of Leviticus 19:18, one of what Yeshua considered to be the "two greatest commandments" along with loving God: Leviticus 19:18 - Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Paul is supporting a Talmudic command that is concerned with honoring another person's beliefs: Nedarim 81b and Shabbat 94b - "Things that are in themselves permissible, and yet are treated by others as forbidden, you may not treat them as permitted in order to nullify them … the dignity of human beings is a great thing, for it supersedes (even) a negative injunction of the Torah."

11-13 Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality. Note that Paul follows "fervent in Spirit," with "serving the Lord," as a reminder that it is not outward visible excitement that shows the work of the Spirit, but rather a desire to serve God according to what He has laid out in His Torah. As mentioned in both this and our other studies, "works" are part of faith. (See comments regarding those of the Spirit being subject to the Torah, in Romans 8.)

http://www.yashanet.com/studies/romstudy/text12a.htm (4 of 6)28-9-2006 20:15:18

Romans 12:1-12:21

Those following God are to be "in balance" between their fervor to do things for God, and understanding of what things God approves of. All study and no action makes one useless for God's service of bringing "tikkun" (restoration) to this world. Actions apart from what Torah prescribes inevitably leads to error and sin.

14 Bless them which persecute you: bless, and curse not. Although this has a general meaning, it is also concerned with the situation within the Synagogue where they met. New gentile followers of Yeshua were not well thought of by many non-believing Jews who were not thrilled to have them "infiltrating" the Synagogue community without first embarking on the traditional path toward Jewish conversion. (See background notes.)

16-17 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. "Mind not high things" … "Be not wise in your own conceits" … "Recompense to no man evil for evil," all have to do with haughtiness. Again, these have general application, but Paul was dealing with a specific situation in the Roman congregation, where there was friction between groups of people. This will be discussed in detail in the final chapters. This verse sets the stage for the next chapters where Paul seeks to correct some bad behaviors. "Haughtiness" is equated (spiritually) with poor judgment, and "humility" with sound judgement based on seeking the will of God (i.e., Torah), what one may perceive to be his "rights" or "freedom" as a believer: Psalm 131:1 - Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. Let Israel hope in the LORD from henceforth and for ever.

19-21 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. "If thine enemy hunger…" Paul continues to "set up" his message of correction to the gentiles in the congregation. This will become clear in the next chapter. Recall that "enemies" have previously been defined in 11:28, as non-believing Jews, in the strict sense of their being opposed to the Gospel message. Paul does not consider his non-believing Jewish brethren to be enemies however. Rather, this is an indication of the attitude of some gentiles in the congregation, as seen by his rebuke of such individuals in chapters 9-11. http://www.yashanet.com/studies/romstudy/text12a.htm (5 of 6)28-9-2006 20:15:18

Romans 12:1-12:21

The term "coals of fire" comes from Proverbs 25:21-22, and has to do with bringing shame and contrition to someone. Recall from chapters 9-11, that Paul’s ulterior motive is that more of his Jewish brethren some to salvation in Yeshua, whether this is by provoking jealousy or shame.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text12a.htm (6 of 6)28-9-2006 20:15:18

Romans 13:1-13:14

ROMANS 13:1-13:14 Last updated 06/29/01 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

Introduction Chapter 13 is divided into two distinct sections. The first, verses 1-7 has traditionally been interpreted as Paul commenting on how believers should relate to the secular government. Many commentators have noted how "peculiar" it was on the part of Paul to interject such a section in the middle of a major discussion on believers' responsibilities within their faith and congregation. When interpreted in this fashion, the verses do not harmonize with chapters 9-12 and 13:8 and onward. No good explanation is given as to why Paul did this - it has simply been accepted as an oddity. In our study, we defer to the findings of Mark Nanos, as found in his book, The Mystery of Romans. Nanos' research shows that rather than Paul embarking on a radical subject shift in the midst of his letter, Roman 13:1-7 is actually a continuation of the emerging discussion on gentile's responsibilities as followers of Yeshua within the faith of Israel. Nanos proposes that Romans 13:1-7 has to do with the Synagogue government, whose authority the gentile believers were still under. http://www.yashanet.com/studies/romstudy/text13.htm (1 of 5)28-9-2006 20:15:25

Romans 13:1-13:14

This was something that did not settle well with many "on either side," and even drew criticism from secular Romans. The Jews in authority were primarily unsympathetic toward the cause of Yeshua, and did not like all of these gentiles "invading their Synagogue" often with ungodly pagan practices and manners. Many of the new gentile believers, coming directly out of a very anti-Semitic Roman society, and lacking a foundation in Torah, did not understand how their faith was tied to that of the Jews who did not accept Yeshua. The idea of being under the authority of the Synagogue (and these same Jews), was a cause for anger and hostility, as well as the early development of ideas of theirs being a "new faith," replacing that of Israel. (Re: Paul's warning to the gentiles concerning this, in chapters 9-11.)

1-2 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Citizens in Rome needed no reminder about their duties to Roman government. If Paul were preaching a civil command he would not identify the government with being "ordained of God." Romans written during time of the Emperor Nero, who was evil and not "of God." Conversely, Synagogue government was "ordained by God" to interpret righteousness for the people, for praise of those who did good, and discipline of those who did not. (Recall Yeshua's comments in Matthew about the people obeying the religious leaders who "sat in Moses' seat" of authority.) The early Messianic community viewed the secular government as empowered by Satan, not God (see Luke 4:6-7; Revelation chapters 12, 13, 18). The first century "Messianic view" was that evil pagan governments would come to an end and thus not to be worthy of support. Paul himself speaks of unrighteous secular authority in; 1 Corinthians 2:8, 61; 1 Thessalonians 5:3; and 2 Thessalonians 2:6-12.

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: Jewish rulers were not a "terror to good works" (following Torah) - but Rome certainly was. Power" (authority) and "rulers" are commonly used in New Testament regarding the Synagogue. (Acts 9:14, 14:5 26:10-12; Luke 8:41, 12:11; 14:1, 18:18, 23:13, 24:20; Matthew 23:2-4) "Fear" is not due secular government, but is due God, the Torah, and those who are responsible for its interpretation. Paul's desire is for the gentiles to win the praise of the Jewish leadership, thus giving credence to his ministry and teaching of Yeshua as Messiah, with the hope that more of his brethren would come to faith (i.e., Romans, chapters 9-11).

4-5 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for http://www.yashanet.com/studies/romstudy/text13.htm (2 of 5)28-9-2006 20:15:25

Romans 13:1-13:14

he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. "Minister of God" cannot be associated with servants of the Roman empire, as the latter were not "continually attending to God's things" (re: verse 6 below). The "sword" could be metaphorical, a symbol of authority which the Synagogue leaders did have. (i.e., Paul's previous authority in persecuting Jewish followers of Yeshua, as well as his own submission to beatings at the hands of the Synagogue authorities aftern he too came to follow Him as Messiah.) The "sword" could also be figurative as the Word of God (Hebrews 4:12), as the religious authorities were the interpreters of Torah and responsible for application in the community. (Note Paul's use of "armor" in 13:12.)

6-8 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. The Temple tax was collected by synagogue ministers and paid by righteous gentiles as well. This did not sit well with many new followers of Yeshua who, even though they paid the Temple tax, were not allowed as gentiles to participate in all Temple activities. Both Josephus and the Roman historian Tacitus attest to this custom, with the latter criticizing such gentiles as "people of the worst sort," who, "renouncing their ancestral religions, would send their tribute and gifts there (to Jerusalem) in heaps." 1 The term "honor" has the sense of proper moral behavior in accord with Torah (re: Genesis 38:23; 1 Samuel 15:30; 2 Samuel 6:20). Jewish catacombs have designations of "of all honor" for those of higher office (i.e., interpreters of good and evil). Paul calls believers to honor those authorities with regard to their duties including Temple tax collection. Paul says to pay what you owe and owe nothing to anyone except to love each other. Note in Matthew 15:5,6 and Mark 7:11-12, "honoring your parents" included financial support.

Verses 8-14 Paul continues his discussion of proper halakha (the way of "walking" one's faith) for gentiles, who must live in purity if they are to show that they have turned from idolatry to worship of the One God of Israel. Paul quotes from the Torah to prove his point.

http://www.yashanet.com/studies/romstudy/text13.htm (3 of 5)28-9-2006 20:15:25

Romans 13:1-13:14

9-10 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. The statement in verse 10 is one often misinterpreted in Christian circles to teach that the Torah given by God to Israel through Moses, has been replaced by some new undefined "law of Love." Nothing could be further from the truth. This type of false teaching is caused by a lack of knowledge of Paul's Hebraic thinking and Talmudic teaching methodology. Note in verse 9 that Paul equates the Torah commands of not committing adultery murder, theft, bearing false witness or coveting, as the "love that fulfills the law." Therefore, if there is some new "law of love" replacing obedience to the Torah, then these things are no longer sin, as long as one "believes" he is doing them "in love." As absurd as this sounds, it is taught throughout Christianity and goes unchallenged. In actuality, Paul's comment about "love fulfilling the Torah," is a paraphrase of one made a gereration earlier by Rabbi Hillel, a staunch Pharisee quoted throughout the Talmud. No one would ever suggest that Hillel taught "against Torah" (as is said of Paul), yet he is recorded in the Talmud as saying: Shabbat 31a - Do not unto thy neighbor that which you would not have him do unto you. This is the whole Jewish law. All else the rest is but commentary.

12 ... let us therefore cast off the works of darkness, and let us put on the armour of light. The "works of darkness" is sin, and is defined by God's Torah. The "armor of light" is equivalent to the "full armor of God" as Paul taught in Ephesians 6, and is an allusion to the vestments of the High Priest, which in Judaism, are related to aspects of the Torah. The concept of the work of the priest in the Tenakh is one of engaging in spiritual "warfare." Salvation does not come without a "fight." This is reflected in a number of verses where God is said to be clothed in garments of strength and justice: Psalm 93:1 - The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. Isaiah 59:17 - For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. Isaiah 63:1,2 - Who is this that cometh from Edom, with dyed garments from Bozrah? this http://www.yashanet.com/studies/romstudy/text13.htm (4 of 5)28-9-2006 20:15:25

Romans 13:1-13:14

that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?

14 But put ye on the Lord Yeshua haMashiach, and make not provision for the flesh, to fulfil the lusts thereof. Returning to Paul's comments in chapter 8, those "of the flesh" are not subject to the Torah of God. Therefore, those of the Spirit of Messiah, including gentiles, are to become both hearers and doers of Torah. "Putting on Yeshua" is the same allusion to Ephesians 6, as Yeshua is our heavenly High Priest who provides for our salvation. Provision for the flesh and lust is sin and is defined by Torah. Isaiah 61:10 - I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. The various Tenakh verses cited above link the Lord's "garments" to both strength/judgment and salvation. Note Yeshua's return, which will be in strength and judgement, is also linked to our ultimate salvation: Hebrews 9:28 - so Messiah was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

1. Tacitus, Histories 5.5.1

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text13.htm (5 of 5)28-9-2006 20:15:25

Romans 14:1-14:23

ROMANS 14:1-14:23 Last updated 06/29/01 Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

Introduction Chapters 14 and 15, especially the sub-section from chapter 14:1 through 15:3, is considered by many to be the focus of Paul’s letter to Rome. After presenting numerous halakhtic teachings through the first twelve chapters, Paul begins to address some very specific issues going on in the Roman congregation.

http://www.yashanet.com/studies/romstudy/text14.htm (1 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

This section deals with two groups of people that Paul refers to as the "weak" and the "strong." The predominant interpretation of these terms has been that the "strong" were Christians who had let go of the Law, and the "weak" were those (Jewish) believers who still "clung" to the Law. This study rejects this traditional interpretation of "weak" and "strong" for several reasons, including the following, which are also discussed in detail in our background material: ●

●

●

●

●

●

The Roman congregation was not a "Christian church." Historically, there was no such thing as an organized "Christian church" at this time. Such an entity would not have been allowed to exist under Roman law. 1 Rather, the recipients of Paul’s letter were part of a Messianic congregation, still meeting under the auspices of the traditional Synagogue. This includes any meetings held in places outside of the physical Synagogue buildings. Gentiles who were coming to faith in Yeshua were begining to attend the synagogues on Sabbath in order to be part of the community of faith. The behavior of these new converts was the subject of discussion at the Jerusalem council in Acts 15. Certain minimal requirements were established in order for these gentiles to participate in these gatherings, which were not only in conjunction with the Jewish followers of Yeshua, but which also took place amidst the greater body of Jewish people who did not accept Him as Messiah. Note that the onus of responsibility in Acts 15 is placed upon the gentiles to modify their behavior. Although they do not have to become Jews first, (learning and practicing all of Torah), they are given minimal Torah commands to follow, with the intention that they would continue becoming "hearers and doers" of Torah by their regular exposure to it in the Synagogues (Acts 15:21) and association with knowledgeable Jews. In this section of Romans, the responsibility to amend behavior is again placed squarely on the shoulders of the gentile believers. Through the first twelve chapters of this letter, Paul has dealt primarily with two groups regarding practice of their faith -- a) gentile believers in Yeshua (who are to learn the "obedience of faith" - i. e., Romans 1:5; 6:16: 16:26), and b) Synagogue Jews (who do not follow Yeshua). At no point has he addressed issues that were contentious between Jewish and gentile followers of Yeshua. Wherever Paul has brought up critical matters of Torah, he was addresing those who did not follow Yeshua -- not Jewish believers who continued to follow Torah. Specifically, in the previous three chapters (9-11) leading up to this section, Paul's main concerns were; a) his Jewish brethren who did not yet accept Yeshua, and b) the arrogance of some gentile followers of Yeshua who though they may have replaced Israel, and c) the actual responsibility of such gentiles toward these Jews who did not accept Yeshua but continued in the faith of Israel. The idea of someone following God's Torah as being "weak" in faith is inconsistent with what Paul actually believed and taught regarding Torah. Paul himself said that the Torah is confirmed by our faith (Romans 3:31). The concept of "weak faith" was not one of being graded on some type of "scale." Rather, as we shall discuss, those "weak" in faith were those Jews who still walked in the faith of Israel, but did not accept Yeshua as Messiah. The "measure of faith," (mentioned in the previous chapters earlier), that makes one "strong," is knowledge and acceptance of Yeshua. Paul continues to view the faith of his Jewish brethren who do not yet follow Yeshua as a valid faith. What they practice was given by God and is approved by Him. The "strong" in this section are not to judge the opinions of the "weak," but rather are to accomodate them. These Jews are the

http://www.yashanet.com/studies/romstudy/text14.htm (2 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

●

ones who are "weak" in that they are lacking the knowledge of Yeshua as Messiah (Romans 10:2), not because they keep the Torah. If Paul truly believed that followers of Yeshua were to no longer be concerned with the Torah, (and if this is the identity of the "weak" in this section), then he would instruct the "weak" to change their behavior. As we will see, this is not the case. The "Shema" as always is at the foundation of Paul's teachings. God is the One God of both Jew and gentile. The Torah (the Revelation of God) that formerly separated Jew from gentiles, was now (through Yeshua) to be their bond of brotherhood (i.e., Romans 10:12; 14:7-8).

Note: The above positions reflect those of author Mark Nanos, as cited earlier, and whose concepts we draw from throughout this section. We highly recommend his book, The Mystery of Romans, for a more complete analysis.

Verses 1-13 In the previous chapter, Paul spoke of how a (gentile) follower of Yeshua was to treat his "neighbor." This theme continues in this chapter, specifically to someone whose faith is called "weak." As we will discuss, the "weak" in this section are not "Jewish-Christians" (as commonly taught), but rather, Synagogue Jews who did not (yet) accept Yeshua as Messiah. (The "strong" are clearly followers of Yeshua, as Paul considers himself among them.) As mentioned, Paul's concern throughout this letter is the teaching of "obedience to the faith" to gentiles, especially those with little or no knowledge of Torah. This obedience on the part of gentiles was directly linked to Paul's desire for more of his Jewish brethren to recognize Yeshua as Messiah. Although most Jews had not initially accepted Yeshua, there were many still in a stage of "considering," and others who might ultimately be persuaded. The behavior of gentiles following Yeshua would, according to Jewish eschatological expectations grounded of Scripture, give indication as to whether or not the preaching of Paul had validity. If gentiles came in great numbers, to worship the God of Israel, in an acceptable way, this would be a fulfillment of prophecy and a sign that Paul's ministry was of God and that Yeshua may in fact be the Messiah. However, if these gentiles showed no regard for the faith of Israel (including the commands of Torah and halakha of Judaism), then this would indicate that the "faith" they were following was alien to that given by God to Israel, and that Yeshua was a false Messiah, and Paul's ministry a lie. The concept of Jewish halakha is important when studying this section. Gentiles had a responsibility to the actual command found in the Torah/Tenakh (i.e., to become hearers and doers) as well as to the halakha of the Jewish community (to respect this as being "acceptable to God"). In this section, Paul provides instructions to gentiles who were tempted to disregard the minimum

http://www.yashanet.com/studies/romstudy/text14.htm (3 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

requirements expected of "righteous gentiles" according to Judaism at that time. As we will see, Paul teaches that gentiles were not to judge opinions of the "weak" but to see that they were responsible for serving Yeshua in a way acceptable to God and man (i.e., the Jews).

1 Him that is weak in the faith receive ye, but not to doubtful disputations. Although the "weak" are considered as "brethren" (Romans 14:10,13,15) this does not necessitate their being followers of Yeshua, as to Paul, his fellow Jews who did not yet accept Yeshua, remained his brethren and of the same "family" as those gentiles who now came to the God of Israel via Yeshua. Compare the following: 2 Characteristic brethren adoption as sons children of God the glory Abraham as father seed of Abraham beloved of God called elect foreknew

Followers of Yeshua 1:13; 8:29 8:15 8:16-17 8:18 4:10-17 9:7-8; 4:13-18 1:7 1:16; 9:24; 8:28 8:28,33 8:29

Synagogue Jews 9:3 9:4 9:8 9:4 4:10-17 9:7-8; 11:1 11:28 9:7,24; 11:29 9:11 11:2

Note especially how many references to gentiles in chapter 8 are immediately followed in chapter 9 with reference to these Jews. This is significant. The term "weak" must be understood in its Hebraic sense, where it carries the meaning of "unable" or "not strong," with regard to their measure of faith. "Weak" in Hebrew Biblical literature has to do with "stumbling." Paul actually introduced this concept back in chapter 4 of this letter, when he explained how Abraham's faith was considered "strong" when he trusted in God's promise even when the circumstances seemed otherwise. This principle is important to understand when considering why Paul considers his Jewish brethren who do not yet accept Yeshua to be "weak" in faith. Their faith is valid (as was Abraham's prior to the binding of Isaac), but is "weak" in that they have not yet taken the step in trusting God by accepting Yeshua, who is the "measure of faith." This "measure of faith," has nothing to do with the 613 commands of the Torah, since (as Paul teaches in chapter 4), it was present with Abraham -- before the giving of the Torah and circumcision. The "strong" in faith are both Jews and gentiles who are of the faith of Abraham, whose "strength" was shown long before the revelation given at Mount Sinai. 3

http://www.yashanet.com/studies/romstudy/text14.htm (4 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

Similar usage is found in translations of the Septuagint and Dead Sea Scrolls.4 Thus, there is a connection between the "weak" in this section, and the Synagogue Jews who are "stumbling" over the issue of Yeshua. (See comments to 14:13 below.) Note that Paul does not criticize this group's opinions of how to carry out their faith as being weak, but their faith itself is called "weak." Paul makes clear that the opinions of the "weak" are valid and honored by God (verses 3,4,6). Note also that in verses 1-8, there is no mention of Yeshua. (See also note to verse 17.) The focus is on the God of Israel and the faith He established. Paul's message is that regardless of the differing views on Yeshua between the "weak" and the "strong," they both serve the same God.

2 For one believeth that he may eat all things: another, who is weak, eateth herbs. This verse, along with verse 5 (concerning certain "days") and possibly verse 21 (concerning wine), indicate Jewish behavior. When Jews of that time did associate with gentiles, it was a common practice to avoid partaking of the same foods that the gentiles ate. One reason for this is that gentile food may have been used in pagan worship, which was an offense to many Jews. There is nothing in the verse however, that mandates that this concern kosher versus unkosher foods. The eating of vegetables only, was not a command of Torah, but part of Jewish halakha when eating with gentiles.

3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Note that the actions of the "weak" are acceptable to God. The "weak" are never told to amend their opinion or behavior regarding what they believe is proper to eat. This verse does contain the only instruction to the "weak" in this section. They are told not to judge the "strong" for their opinion concerning food. This is a "two-way street," though clearly the problem Paul addresses is the behavior of the "strong." All of the remaining criticism/instruction of this sub-section is directed toward the "strong."

4 ... Yea, he shall be holden up: for God is able to make him stand. God is able to make the "weak" or "stumbling" one stand. The "strong" are to assist in this. (See 15:1 below.)

5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. http://www.yashanet.com/studies/romstudy/text14.htm (5 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. Here again, there is nothing in the text that indicates the issue concerns the Torah command of keeping the Sabbath -- only other days deemed important by "the weak." The context of this section within the body of the entire letter, shows that obedience to the precise commands of the Torah of Sinai is not what the discussion is about. If Torah commands are done away with, then Paul's statement in Romans 3:28-31 makes no sense. Torah remained holy, righteous and good and did not fail (Romans 7:12 and 9:6). The Torah is irrevocable (Romans 11:28-29). (Also see comments following verse 14 below. Note as well Luke's comments in Acts 15; 16:1-3; 21:1726 and 27 forward regarding Torah and faith in Yeshua.)

7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. The theme of the Shema (One God of both Jew and gentile), may be seen behind these verses.

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? 13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. As mentioned earlier, the term "stumbling" (here "stumblingblock"), is associated with that of "weakness." (See God's commands about placing a stumblingblock before others, in Isaiah 8:14 and Leviticus 19:14.) In Romans, the "stumbling" of part of Israel is not only over Yeshua being Messiah, but also the idea that gentiles can come directly into the faith of Israel "through Him." Interestingly, Paul says throughout this section that those who are "strong" are not to judge the opinions of the "weak." Yet, most commentaries on Romans consistently do this with the idea that the "weak" are weak in that they "still follow the Law." Note however, that the practices of the "weak" are acceptable to God (verses 3-6). Note also that Paul's instruction to modify behavior is given to the "strong" (gentiles). If the issue here were one of "judaising," and the "weak" were "Jewish Christians" (as taught in most Romans commentaries), then Paul would be instructing the "weak" to change their behavior (i.e., "to let go of their old ways of the Law.")

http://www.yashanet.com/studies/romstudy/text14.htm (6 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

This is not at all the case however - it is the gentiles being told to accept the ways of the Jews. 5

Verses 14-23 The clear message from Paul in the ensuing verses, is that the "weak" have jurisdiction in matters of purity behavior. Here we see the principle of the Kingdom of God superceding the principle of self-pleasure. Gentiles turning to faith must not become Jews first (as pronounced by the council in Acts 15), but they must not remain pagans nor offend their Jewish neighbors. They may be free from immediately embracing Torah completely, but they are not free of the halakha of righteous gentiles seeking association with Israel. As gentiles they were "totally free," but not as followers of Yeshua, who is the "goal of the Torah" (Romans 10:4).

14 I know, and am persuaded by the Lord Yeshua, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. Critical to keep in mind here is the historical context. Here we have gentiles with little understanding of, or regard for, the customs of the Jews -- especially the Synagogue Jews who did not follow Yeshua. Also important when studying this section, is the greater context of Paul's teachings regarding gentiles coming to faith without having to become Jews first (i.e., learn and take on all of the Torah, get circumcized, etc.) Therefore, while Paul will not tell gentile believers they must act as Jews in all ways, he does teach them the principle of deferring to the higher halkha and placing the (valid) practices of these Jewish people, above any perceived "freedom" they may have. As mentioned, the issue here is not one of the "kosher laws" or the Sabbath being done away with. The context is the issue of the halakha of Synagogue Jews on certain issues, and how gentiles following Yeshua must respect this. There is no question of whether or not a pig is kosher, or the Sabbath was the day God set aside for His people. Those things are clearly spelled out in God's Torah, and Paul did not teach against God's Torah. As mentioned in our background material, Paul upheld the Torah as holy, just and good (Romans 7;12), stating that faith in Yeshua did not do away with the Torah but confirmed it (Romans 3:31). He made clear that the doers of Torah were justified (Romans 2:13) and the advantage the Torah gave to the Jew (Romans 2:25; 3:1-2). He also taught how those who were of the Spirit of Messiah were subject to the Torah (Romans 8:1-9). He even took steps to show that those who had falsely accused him of "teaching against the law of Moses" were lying (Acts 21:21-26). What is at issue here are Jewish customs of not sharing meat (and perhaps wine) with gentiles, and also the honoring of certain days. There was a specific halakha of the Roman Jewish Synagogue community at that time. How these Jews had decided to "walk out their faith" was not only a "personal choice," it was http://www.yashanet.com/studies/romstudy/text14.htm (7 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

binding, as Paul teaches in this chapter (i.e., verses 3,5,6,20,23). Yeshua also taught that what we bind on earth (as "Torah" for ourselves), is bound in heaven. For example, according to Torah, cows are kosher. However, if the blood of this animal was not disposed of in a certain manner, then the cow was considered spiritually unclean, and to knowingly eat it would be sin. As the Jews had no way of knowing how gentiles dealt with the blood when slaughtering cattle, their halakha was to not eat of the meat of gentiles. Thus, although the cow is "clean" according to Torah (and Yeshua), to the one who made it "unclean" to himself as part of his halakha, then it indeed becomes "unclean" to him. As mentioned already, there was also the element of the meat (or wine) having been offered to idols which Paul addresses in 1 Corinthians 8 . Here too Paul taught was that one is to defer to the "higher halakha" and not offend the other person. 6 Part of the halkaha of this Jewish community was the observance of certain days, such as special fast days. Although not commanded in the same sense as days such as the Sabbath, Passover, Yom Kippur, etc., these days of observance were also binding on those who decided to make them part of their walk of faith. This was all part of the Jewish halakha in the Roman congregation. When Paul states that nothing is "unclean of itself," he is not saying that "nothing is unclean," as this is contrary to Torah. The premise behind Paul's teaching is that a pig is not unclean "because it is a pig." Rather, a pig is unclean because God has deemed it so. It is God who separates by divine command what is allowed and not allowed. Purity is not intrinsic, it is imputed. Everything in creation was created "good," yet God told Adam, Noah and Moses what not to eat. Paul argues that a higher principle applies in the issue of what is unclean. God is to be served above selfinterest. He appeals to the inherent truth in all purity laws, which is that they exist because a Holy God has declared them so (Leviticus 11:41-45; 19:2; 20:25-26). God has chosen what is pure for the Jew and gentile who worship Him. Lastly, those gentiles who chose to follow the "King of the Jews" were not to simply continue in their old gentile ways. This would mean that there was a "God for the Jews" and a "God for the gentiles." This would violate Paul's view of the Shema, that taught that there is One God for both Jew and gentile. (See comments to verse 17.)

15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Messiah died. 16 Let not then your good be evil spoken of: These are key verses. First is Paul's use of the term "destroy," in verse 15, which reflects the seriousness of the matter. This carries over into verse 16. Unfortunately the English (King James) translation does not http://www.yashanet.com/studies/romstudy/text14.htm (8 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

reflect the seriousness what the actual Greek text says. The term for "evil" in this verse is "blasphemeo." This verse shows clearly that the "weak" are not believers, as they would not be in a position to "blaspheme God" over these issues. Rather, Paul is warning the "strong" (i.e., gentile followers of Yeshua) that their behavior (not respecting the halakha of the Synagogue Jews), could lead to the "weak" (the Synagogue Jews) actually blaspheming God. This "blasphemy" would occur if ungodly actions on the part of these gentiles caused these Jews to curse Yeshua, and walk away from Him rather than come to faith. Verse 16 ties back to both Romans 3:8, where Paul denied the "blasphemous" charge that he taught against Torah, and to Romans chapter 6, where he taught gentiles that they were to "no longer present their bodies to sin as instruments of unrighteousness." (Sin and unrighteousness both being defined as violation of the Torah.) The "bottom line," is that the salvation of the "weak" (the Synagogue Jews) is directly tied to how the "strong" (gentile followers of Yeshua), deal with the issue of food. The "strong" are to act toward the "weak" in accordance with a "renewed mind" (i.e., "Torah-based" - Romans 12:1-4 and forward). The benefit of being "strong" (i.e., having faith through Yeshua), comes with specific obligations that take precedence over any supposed "rights" or "freedoms" one may have.

17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Paul does not use the term "ekklesia" here, as might be expected if talking solely about those following Yeshua. The "Kingdom of God" relates to the life of the one following God. Paul teaches that we are not to seek "what we can have" but the "higher things of God." (See comments to verse 22.) Note that the Kingdom is said NOT to be "free in eating and drinking." If we examine what the Tenakh says about the future Kingdom, we find gentiles following the Torah, and Yeshua ruling with a rod of iron according to the commands of Torah. It is indeed peculiar, that even though; ● ● ● ●

the Torah says God does not change, the Torah shows that it applies to gentiles in the future Kingdom, Yeshua said that not any part of the Torah was done away with by Him (Matthew 5:17-21), Paul says our faith in Yeshua does not nullify the Torah (Romans 3:31),

... somehow, the prevalent opinion today among those following "Jesus," is that God changed His mind and has set aside Torah as His path for those following Him, during something called "the age of grace," and we now follow some undefineable, Torah-less "law of love."

http://www.yashanet.com/studies/romstudy/text14.htm (9 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

18 For he that in these things serveth Messiah is acceptable to God, and approved of men. What "men" would be the ones approving the behavior of these gentiles? This would be the Synagogue Jews who were watching them to see if they were, a) acting like righteous gentiles coming to faith in the God of Israel (through Yeshua) or b) pagans following a false Messiah. Paul teaches that these gentile believers were to "serve Yeshua" in a fashion approved by the non-believing Jews. Paul's comments in this section reflect back to what he has said in previous chapters and indicate that he has been "building his case" to get to this point. This is especially true of what he taught in chapter 12, which comes on the heels of his warning to gentiles in chapter 11.

19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. Paul's teachings are again in the footsteps of Hillel: Be disciples of Aaron, loving peace and pursuing peace, loving people, and drawing them near to the Torah. 7 Compare this also to Paul's words in Ephesians 2:10-22 where he wrote of Jews and gentiles being built up together in the faith of Israel with its Torah. This is mysterious "work of God" in Yeshua. Again, Paul's words, "all things indeed are pure," must be kept in the context of this discussion and is not a cancellation of God's word concerning what is clean and unclean. (See comments to verse 14 above and those below.)

21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. The flow of the text indicates that the above verses, including verse 23, continue to be addressed toward the "strong" and not the "weak." The "relative" faith of the weak (Synagogue Jews) is legitimate and honored by God. http://www.yashanet.com/studies/romstudy/text14.htm (10 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

As mentioned in the notes to chapter 12, Paul is supporting a Talmudic principle. What we perceive as "our rights" take a back seat to the higher principle of leading people to God: Nedarim 81b and Shabbat 94b - "Things that are in themselves permissible, and yet are treated by others as forbidden, you may not treat them as permitted in order to nullify them … the dignity of human beings is a great thing, for it supersedes (even) a negative injunction of the Torah." Keep in mind that to Paul, the term "brother" included both his traditional Jewish kinsmen (regardless of their position on Yeshua), and new gentiles coming into the faith of Israel. As mentioned, this section of Paul's letter comes immediately after he addresses gentile arrogance toward Israel in chapters 9-11. The immediate literary context is important here. These two verses reveal the characteristics of the "strong" in that they have disdain toward certain practices of the "weak." The indication is that these are gentile believers who do not see any need for the Torah of Israel as kept by the Jews - be the latter followers of Yeshua or not. As mentioned in our background material, these gentile converts were coming into their new faith directly from a very antiSemitic Roman culture, one particularly critical of the customs of the Jews and their Torah. Note also in the final chapter how Paul summarizes his message by linking gentiles' obedience to the faith, to the issue of not serving their own desires. He even seems to compare those who are more concerned with themselves to Satan: Romans 16:17-20 - Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Yeshua haMashiach, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Yeshua haMashiach be with you. Amen. Those gentiles who simply do as they please, are sinning. "Freedom in Messiah" comes from being a hearer and doer of the Torah, not claiming to be "free from the Law," as those in Messiah are subject to God's Torah (Romans 8:1-9).

http://www.yashanet.com/studies/romstudy/text14.htm (11 of 12)28-9-2006 20:15:32

Romans 14:1-14:23

1. During the first century, around the time of Nero, certain groups of gentiles did begin to separate themselves from the faith of Israel. The result was severe oppression from the Roman authorities as these gentiles were no longer under the protection of a sanctioned "collegia." Thus, the actual reason for "persecution of Christians" in the first century, was not due to their "faith in the Messiah" (as commonly taught), but rather for the rejection of the faith that God had established, something Paul had warned about in chapters 9-11 of the Romans letter. 2. The Mystery of Romans, Mark Nanos, Fortress Press, Minneapolis, 1996, pp. 85-165. 3. ibid, pp. 139-143. 4. ibid, pp. 119-123. 5. "Judaising" is a term based in anti-Torah Christian theology, used to describe those who were trying to bring "Jewish Christians" back under the "bondage of the Law" after coming to "freedom in Christ." The absurdity of these concepts are dealt with in detail in our article, Not Subject to the Law of God? in the YashaNet library. 6. This principle of God declaring the "spiritual status" of things also applies to ordinary things that are deemed "holy" by God. For example, in the Torah portions concerning the Tabernacle (in the book of Numbers), there is something called a

Terumah or "Elevated-Offering." The Terumah was something that was previously fit for everyday use by anybody, and made holy, becoming part of Temple property. Though no noticeable change occurred to the object itself upon sanctification, there was a spiritual transformation that was reflected in the changed halachic status. For example, if a non-priest, who sanctified part of his property, were to then use that property, he would be guilty of profaning Temple property, for which the punishment is quite severe. Though, the previous moment, prior to sanctification, he would have been able to freely used it, one moment later, after sanctification, he is forbidden to use it. 7. Talmud, Avot 1:12.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text14.htm (12 of 12)28-9-2006 20:15:32

Romans 15:1-15:33

ROMANS 15:1-15:33 Last updated 06/29/01 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; That I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all. Amen.

http://www.yashanet.com/studies/romstudy/text15.htm (1 of 6)28-9-2006 20:15:39

Romans 15:1-15:33

Introduction The first few verses of this chapter conclude the sub-section of 14:1-15:3, and continue with several summary statements.

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. The "strong" in this context includes Paul as this includes both Jew and gentile in Yeshua. (Though his instruction is directed toward gentiles within this sub-group.) Paul's instruction is to "bear the infirmities of the weak" and "to please his neighbor," for the purpose of "edification." Again, note that it is the "strong" (the gentiles he is addressing), who have the responsibility, as part of their faith, to understand and respect the halakha of the Jews, even to the extent of modifying their own behavior as to not offend them as this may permanently drive them away from Yeshua, and even inadvertently blaspheme God. (See notes to Romans 14:16.) The term "edification," is oikodomee in the Greek, and has to do with the "act of building." This is consistent with Paul's message here and in his other letters (i.e., Ephesians) where he is concerned with the Jewish and gentile followers of Yeshua, coming together as "stones" that build up the body of Messiah. Note that Paul refers to the "weak" as the "neighbor" to the strong, establishing a link back to Romans 13:9-10.

3 For even Messiah pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. The model for gentile believers to follow is Messiah Himself, who did not exercise His rights, serving others instead so they would be built up. The "ability" of the "strong" carries with it an obligation. Gentiles are not to to "slaves of sin" (asserting their "right" to act any way they want within their faith), but are to be "slaves of righteousness" who are able to please their "neighbor" (the Synagogue Jew), by observing dietary lawas, thereby building them up. In this way, these Jews (the "weak"), will see the grace of God that has come to the gentiles through Yeshua, giving validity (in their eyes) to Paul's ministry, resulting in more of them coming to faith. (Refer to Romans 11:11-13 where Paul's desire to "provoke" these Jews to jealousy is tied directly to "magnifying his office.")

http://www.yashanet.com/studies/romstudy/text15.htm (2 of 6)28-9-2006 20:15:39

Romans 15:1-15:33

4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. The "things written aforetime for our learning" is the Tenakh (the "Old Testament"), which was the only "Bible" at the time the letter of Romans was written. Paul's comment resembles that which he made in his letter to Timothy, where he instructed him that the Scriptures were all Timothy needed for his faith. Thus, the entirety of faith in Yeshua in Messiah is based in the Tenakh. The Tenakh was all the disciples used to preach Yeshua from. When Paul praised the Bereans (Acts 17:11), for checking the Scriptures to see if what he taught about Yeshua was true, it was the Tenakh they were looking at. When Yeshua, Paul or any of the other "New Testament" writers, speak of "the Word of God," it is the Tenakh they refer to. When both Paul and James said we are to be "both hearers and doers of the Word," they meant we are all to learn God's Torah from the Tenakh, and make it part of our lives. When John wrote (1 John 2:2-4) that that those claiming to be of the faith yet not following his "commandments" were liars, he meant those who did not follow the Torah. Another way to consider this is as follows. If any first century gentile heard Paul preach about Yeshua, and asked the apostle, "What am I to learn and do, now that I want to follow the Messiah?", that gentile would have been told to attend the Sabbath services at the local synagogue as this was the only place he would hear the Scriptures taught (i.e., Acts 15:21). There was no "New Testament" written yet -- Paul did not have any "What Would Jesus Do?" booklets to hand out. Faith in Yeshua remained the faith of Israel with its Torah. Gentiles were now welcome to be part of this with it (Torah) ordinances (Ephesians 10:1013), not some new Torah-less faith. It is ta strange twist of history, that today, when someone comes to "Jesus," their entire faith is based not on the Tenakh, but on some interpretation of the "New Testament" which typically stands in opposition to what the Tenakh teaches. (i.e., We no longer follow the faith of Israel and God's Torah, but a replacement faith not grounded in Torah.) How many churches actually hand out paperback "New Testaments" (without the Tenakh), to "new believers?" The cart is continually placed in front of the horse. The book of Romans and the rest of the books of the "New Testament" were never meant to be read outside of the context of a Hebrew understanding of the Tenakh. (See, Not Subject to the Law of God? in the YashaNet Library.)

5-12 The Shema is the foundation behind the verses in this section. Gentiles are to learn from the Hebrews Scriptures the instruction needed so they could be of "like mind in Yeshua," worshipping God with the faithful of Israel in one voice. (Re: 4:1-25)

http://www.yashanet.com/studies/romstudy/text15.htm (3 of 6)28-9-2006 20:15:39

Romans 15:1-15:33

This portion is really the climax of the entire letter. Paul's vision is for a body of unified Jews and gentiles that fulfills the eschatalogical promises of Scripture.

8 Now I say that Yeshua the Messiah was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. In these sumamry verses, Paul defines how Yeshua establishes Torah and is its goal. Yeshua has become a servant to the gentiles and so must the "strong" (i.e., gentile believers, see 12:1-4, 15:1-3.) Again, key to understanding these verses is Paul's view of the Shema. Paul illustrates from scripture that the eschatalogical expectation of gentiles worshipping in the midst of Israel had begun. God is to be the One God of the Jew (first) and also the gentile (i.e., Romans 1:16).

Verses 13-32 The theme in these verses is one of (gentile) obedience. Paul preaches a gospel that is to result in the obedience of faith. We see a further appeal to oneness in Yeshua and Torah. Paul mentions his bold reminder again, so his offerings of the gentiles may be acceptable and sanctified, and he again speaks (boasts) of obedience of the gentiles as a result of his proclaiming of the Gospel (echoing 1:5).

16 That I should be the minister of Yeshua the Messiah to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

17 I have therefore whereof I may glory through Yeshua the Messiah in those things which pertain to God.

18 For I will not dare to speak of any of those things which Messiah hath not wrought by me, to make the Gentiles obedient, by word and deed. Paul reiterates his opening statement from chapter 1, that his mission to the gentiles is one of teaching http://www.yashanet.com/studies/romstudy/text15.htm (4 of 6)28-9-2006 20:15:39

Romans 15:1-15:33

them "obedience." The reference to "word and deed" in verse 18, is the same as taught by Paul, earlier in this letter and also by "James" (Jacob!) in his espistle -- We are to be both hearers and doers of the Torah. What will make the gentiles "acceptable" is a humble faith that looks to the higher purpose of God, particularly with regard to Israel.

20 Yea, so have I strived to preach the gospel, not where Messiah was named, lest I should build upon another man's foundation: 21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. 22 For which cause also I have been much hindered from coming to you. This is an interesting sequence of verses. In verses 20 and 21 Paul states how his mission has been to "preach the gospel" in various places. In verse 22, he says this has also been his plan for those in Rome -yet these are already "believers." Why would they need to hear "the Gospel?" Clearly, something has been "missing" from what they are practicing -- that being a proper Torah-based foundation, as the Roman congregation seems to not have ben founded by one of Yeshua's direct disciples, but rather came up on its own, following the events of Acts, chapter 2. Paul clarifies his desire in verse 29, below.

29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Messiah. The "fulness of the blessing of the Gospel" is the key term. Although the congregation knows of Yeshua, they do not have the "entirety" of what they need -- that being the complete message of the relationship of their faith to the destiny of Israel. It is interesting how many lessons are taught in Christianity, that are based from Romans. The book of Romans is considered by many to be the doctrinal bastion of the Christian faith. The message for Christians is taught primarily out of chapters 1 through 8. Rarely if ever, does one hear a sermon preached on the themes found in chapters 9 through 11, or one on any part of Romans as interpreted in the context of chapters 9-11. The "fulness" of the gospel has been lost and replaced by something alien to Paul, Yeshua, and the faith of Israel.

http://www.yashanet.com/studies/romstudy/text15.htm (5 of 6)28-9-2006 20:15:39

Romans 15:1-15:33

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text15.htm (6 of 6)28-9-2006 20:15:39

Romans 16:1-16:27

ROMANS 16:1-16:27 Last updated 06/29/01 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. Likewise greet the church that is in their house. Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ. Greet Mary, who bestowed much labour on us. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. Greet Amplias my beloved in the Lord. Salute Urbane, our helper in Christ, and Stachys my beloved. Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. Salute Rufus chosen in the Lord, and his mother and mine. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. Salute one another with an holy kiss. The churches of Christ salute you. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this epistle, salute you in the Lord. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. The grace of our Lord Jesus Christ be with you all. Amen. Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen.

11 Salute Herodion my kinsman Not only does Paul refer to his (Jewish) kinsmen, thus identifying himself as Jewish, he also mentions someone from the family of Herod.

http://www.yashanet.com/studies/romstudy/text16.htm (1 of 2)28-9-2006 20:15:45

Romans 16:1-16:27

17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Yeshua the Messiah, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Yeshua the Messiah be with you. Amen. Paul mentions a group within the congregation that are teaching against what he has mentioned in this letter. Specifically, he addresses the problem of "gentilizing," with regard to the issue of food. ("For they that are such serve not our Lord Yeshua the Messiah, but their own belly.") Those trying to appeal to gentile believers in Rome to "indulge their appetites" are compared to Satan in verse 20. The reference to the Garden of Eden is interesting, ("And the God of peace shall bruise Satan under your feet shortly"), as the issue in Eden was also "food-related." "The doctrine they have learned," is that of righteous behavior for gentiles in Jewish settings. Paul teaching against a "Torah-less" gospel by reminding gentiles of their obligation, with the intent of winning the respect of Jewish community as a whole.

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: Paul closes be repeating the theme of "establishing" the Roman congregation according to "his gospel," and bringing the "obedience of faith" to the gentiles of the nations.

RETURN TO THE ROMANS INDEX

http://www.yashanet.com/studies/romstudy/text16.htm (2 of 2)28-9-2006 20:15:45