Romans Gospel - Part V

Paul’s intentions in Romans 11 are hotly debated.  A pivotal question is the relationship between Israel and the church.  Are God’s intentions for Israel relayed to the church?  Or do God’s promises to Israel remain Israel’s alone?

In the larger context of Paul’s writing it seems clear that the promises made to Israel are not founded merely on natural inheritance.  Paul has already said “For not all who are descended from Israel are Israel.  Nor because they are his descendants are they all Abraham's children.  On the contrary, ‘It is through Isaac that your offspring will be reckoned.’  In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring” (9:6-8).  Romans 11 is about a remnant within Israel who do go beyond the parameters of their religion to find God, and he cites himself as an example (11:1).  This is because of God’s sovereign grace by which our opportunities are not simply limited by our choices, but by God’s grace.  God’s grace does not dictate our choices, but it does not easily allow our selfish choices to obstruct the flow of God’s blessing into our lives.  When Elijah complained that he was the only one in Israel who remained faithful to Yahweh he was told there were 7000 others who had not bowed to Baal, and God would not facilely categorize those along with the children who continued to rebel.  We have all rebelled and all deserve the same judgement of wrath, but because of the grace of God we find ourselves basking in God’s favor.

The original context of Paul’s quotes again makes it clear that the blindness and deafness that Paul attributes to Israel (11:8f) was not the result of God’s choosing.  The tone of Deuteronomy (29:4) and Isaiah (29:10) is that in spite of all God has done to show Israel a better way God has not yet gotten through to their stubborn hearts and minds to turn them from their selfish ways.

Even in the face of the continued rebellion of the people of Israel Paul says they are even now not beyond hope.  Yahweh still stands ready to redeem those who will come to Him for salvation.  The failure of Israel to be the instrument that channels God’s blessing to the nations results in God’s direct action to do so.  This should generate a certain jealousy among the Israelites that prompts them to return to the God who had first called them to be the intermediaries of that blessing.  How much richer would the entire world be if the objects of God’s mercy and the channels of that mercy could be united in their appreciation of the bounty of that salvation!  Given the way that trouble in the Middle East reverberates around the globe it takes no great imagination to understand how such unity could multiply the dividends of such peace and harmony.

This promising and encouraging discourse is followed by stern warnings regarding presumptuousness in one’s evaluation of one’s position in relation to God.  If those who were God’s original choice to be the instruments of His blessing can find themselves under a judgement of wrath by the God whom they claim as their special benefactor, then we must never presume to be beyond that risk ourselves.  It is always only by grace that we stand in God’s favor.  The moment we begin to find satisfaction in our own structures for salvation our security is fatally compromised.  Our only hope is God’s grace.

In fact, it is because of God’s grace that all people are bound over to disobedience (along with Adam), so that now God can have mercy on all people (because of the work of Christ 11:32).  The enormity of this grace on God’s part calls forth the only available response from Paul - a doxology of thanks and praise to God whose salvation is beyond understanding.  If our soteriology does not evoke the same response from us then we miss the point.

In view of this magnificent salvation Paul tells us that offering our bodies as a living sacrifice to the God who offered Himself as our sacrifice is eminently reasonable, and it is our spiritual act of worship.  Offering our bodies is a spiritual act of worship.  How this is done is fleshed out in the rest of Romans.  It is done by living a life consumed by an authentic love that permeates our actions in our communities with our neighbours, with political authorities, and in our communities of faith when we run into fundamental disagreements regarding right and wrong.  In the latter Paul enjoins a profound integrity that neither runs roughshod over the convictions and dearly held opinions of others, nor allows one’s own values to be facilely disregarded.

Oh, the depth of the riches of the wisdom and knowledge of God!

How unsearchable his judgments,

and his paths beyond tracing out!

“Who has known the mind of the Lord?

Or who has been his counselor?”

“Who has ever given to God, 

that God should repay him?”

For from him and through him and to him are all things.

To him be the glory forever! Amen.

Romans Gospel - Part IV

This salvation that only God can provide is precisely what Paul wishes for Israel, God’s chosen people. Paul had no doubts regarding the zeal of his people, but their zeal was getting in the way of their salvation, rather than facilitating a salvation. Had they been willing to submit to God’s righteousness rather than being set on achieving their own they could have realized everything they hoped to achieve in their religious observation of the law, and more, in Christ.
Paul recalls Moses’ words that those who keep the law will live. The context in Leviticus gives this the sense that those who keep the law will realize an enhanced quality of life, as well as a likelihood of a longer and better life. It is noteworthy that this notion is repeated no less than three times in Ezekiel 20, when God recounts how He has dealt with Israel over the generations of their rebelliousness. God’s sentiments in Ezekiel 20 (and throughout the prophets’ warnings and admonitions) resonate in Paul’s words here regarding Israel’s choices as over against God’s choices. God chose Israel to be an instrument of God’s grace to the world. God’s desire was to bless Israel, and to bless the whole world through Israel. Israel repeatedly refused to obey. Israel repeatedly rebelled, and brought well-deserved curses on themselves and their children, but just as repeatedly God wooed them again, not because of Israel, but for the sake of God’s own name He restored them again, and instructed them again, only to have them rebel again. Were it not for God’s choices in favor of the human race whom He loves self-sacrificially we, like Israel, could only be cursed. Because of God’s grace we, like Israel, are not irretrievably cursed, in spite of our sinfulness, but we are given new life and a call to serve our Maker and Saviour. When we respond in obedience we enjoy the blessings of the salvation God freely provides for all. When we stubbornly insist on our own way we break the Father’s heart and eschew opportunities that cannot be realized by any other means then out of the incredible grace of God.
The righteousness that is by faith has already been introduced in the Old Covenant, as Paul reminds us. The context of his quote is the culmination of an extensive recapitulation of the covenant (Deuteronomy literally means second law). It is a long and detailed set of instructions for how to live, how to worship, and how to live as God’s children in God’s world. It is indeed an intimidating instruction manual and the children of Israel could be excused for saying “This is all far too much!! How can we ever hope to observe all of these laws? Who will go to the distance required to ensure we keep all of this in mind and walk in perfect obedience to this formidable book of the law?” To this concern God’s reply is that this law is neither too much nor too strange. All that is really required is the law of the heart that loves God with an integrity that is displayed in the life one lives in God’s world and with God’s children. That is the message that Paul was proclaiming. If you hold God in your heart, if you know Jesus as Yahweh and live the life of God in your daily walk, you will not be disappointed, even though not everything will be as you wish.
A narrow evangelicalism that sees Paul as referring only to a salvation consciously recognized as being in Jesus Christ, through a deliberate naming of Jesus Christ, is not warranted, as is clearly indicated in Paul’s quotes from the Old Testament. These passages could not refer to an explicit message of Jesus Christ, though they do anticipate that gospel in a prophetic sense. Paul recounts passages that revel in those who bring good news, but not all who hear the good news believe what they hear. In disbelief that anyone could hear the good news and reject it Paul asks “Surely, they have never heard, have they?” and his response is “Indeed they have”, again supported with scripture, this time from the well-known words of David: “Their voice goes out into all the earth, their words to the ends of the world.” Paul’s intent is clearly not to limit the hearing to those who hear the name of Jesus, but it includes all who hear and see the truth of God expressed in God’s creation. It is impossible not to recall that this is how Paul begins his letter to the Romans (1:19, 20) “what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.” It is a monumental error to understand Paul’s reference to the name of Jesus to be a technical reference that ultimately underwrites a name and claim it prosperity gospel. What Paul has in mind is not only a technical naming of Jesus Christ, but a recognition of Jesus Christ, and the God who is revealed in Jesus Christ, through the work of God in His Person and in His creation. Indeed, in the time of Israel, as in the time of Jesus Christ, and in our own time, it is not those who speak loudest and most explicitly about God who are necessarily those who honor Him most. It is frequently those who quietly go about their lives looking only to do the right thing who are the ones who walk closest to God though they are unaware of it. “I was found by those who did not seek me; I revealed myself to those who did not ask for me.” But concerning Israel he says, “All day long I have held out my hands to a disobedient and obstinate people.” (10:20f quoting Isaiah 65:1f). Evidently God’s invitations are not always cherished, and His call is not always obeyed. Israel did not walk in the ways God laid out for them, in spite of His pointed instructions, and in utter disregard for His pleading invitations. God did not sovereignly determine their actions, though He did reserve the right to be gracious to those who did not merit such favor. That is the God we see in the Old Testament, and that is the God who deigns to take on creatureliness in order to show us His indomitable love.

Romans Gospel - Part III

Romans 9 is Paul’s review of Jewish history, and is too often misunderstood because it is not read as being of a piece with Paul’s experience of his own Jewishness. His people are a chosen people, and his heart is broken at their cavalier recklessness and presumption regarding their favored status. He could wish himself accursed for the sake of his people (9:3). All the benefits of being God’s chosen people - God’s adopted children, no less - the covenants, the temple, and the promises were their’s for the taking, but they despised their birthright, and forfeited many of the blessings of being chosen. It was not God who broke His promise, but the children who blocked the fulfillment of the promises in their experience. As it turned out it was those who sought the God who made the promises who were reckoned as His chosen children (9:8). This is evident in the inclusion in the Messianic line of several people who were not descendants of Abraham. These people were welcomed into the family of the chosen on the strength of their choice to cast their lot in with the Israelites. Their inclusion is not based on the merits of their choice though their choices are pivotal, but on the merits of God’s promise.
Abraham had two sons, but not all of the sons are included as the children of Israel (9:6). Abraham messed that up with his machinations intended to help God fulfill His promise. When that caused familial squabbles Abraham had to send Ishmael and his mother away. Hence God is reduced to giving Abraham children as numerous as the stars in the heavens, or the sand on the seashore, through one solitary son, but God does not give up on His own promise. He told Abraham he would be blessed and He will bless Abraham, and the world through his family.
Both of Isaac’s children turn out to be shysters and hooligans. The younger brother cheats the elder out of his birthright and the blessing, and the elder bother vows to kill the younger for his shenanigans. The younger brother flees for his life and trades cheats with his uncle for 14 years. There is still no meritorious material for making a family who will be a channel of blessing for the world, but still, God does not give up. He will bless the world through Abraham, and since there is no obvious candidate based on honorable conduct, God chooses the younger to emphasize that his blessing falls undeserving on all who will submit to His blessing. God’s purpose in choosing the Israelites as a vessel of blessing for the world will stand, even though He must repeatedly covenant to do so through reluctant vessels (9:11f in order that God's purpose in election might stand: not by works but by him who calls).
Throughout the rest of the chapter Paul emphasizes that God’s choices are always in our favor.
“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” (9:15) “I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one” and “It will happen that in the very place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’” (9:25, 26)
God’s choices are not to bless some and damn others. God’s choices are always to have mercy and compassion, even when there is no justification for such. God’s choices are always to include as many as will heed His call among those whom He calls His chosen people. God’s choices are always good news for all people. Left to our own ways we would quickly bring on ourselves the destruction of Sodom and Gomorrah (9:29), but because God chooses otherwise we have the opportunity to make choices we do not deserve to have, and we are inundated with blessings we do not merit. When we would justly be the objects of His wrath He is patient and continues to call (9:22-24). Thanks be to God!!
God gave Pharaoh an opportunity to be part of his redemption plan for His children (9:17). Pharaoh chose to work against God’s purposes and suffered for it, but God continued to work out his plan for the redemption of His children. Pharaoh would not be unchanged in this experience. He would come out the other side of this experience a changed man, battle hardened, but whether that hardening would be for good or evil would depend in large measure on how he chose to respond to the opportunity God sent his way.
Paul continues with quotes from the prophets in which God warns His chosen children that their ways constantly lead them to ruin, but he also tells them that He will, because of His grace and mercy, institute remedies far beyond what their imagination could conjure in order to work salvation for them. Those who seek a salvation which they control will not find it. Those who go about their life not worrying about their salvation will realize a salvation that only God could provide.

Paul's Romans Gospel - Part II

Romans 4 is an important key to the rest of the book. Paul expounds at length on Abraham’s experience of justification by faith apart from works. He also calls Abraham “the father of the circumcised who not only are circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised” (4:12). Abraham is the father of those who live their faith. Faith is not only a confession, it is a way of life.
What is crystal clear in Paul ’s exposition is that the favored status of Abraham and his descendants rested not on their keeping of the law, but on the promise. “It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. For if those who live by law are heirs, faith has no value and the promise is worthless, ... Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring—not only to those who are of the law but also to those who are of the faith of Abraham. He is the father of us all” (4:13-16).
In Galatians Paul premises the covenant on the promise even more explicitly. “What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise” (Gal 3:17-18). The covenant which Paul is here extending to all those who follow in the footsteps of Abraham is based not on the Law or law-keeping, but on the Promise made by God with no consideration whatsoever for any worthy action on the part of Abraham and his descendants. This is not to say there were no expectations of Abraham and the Israelites. The iterations of the covenants are laced with entreaties to obey God and walk in His ways (Deut 6), and some of the benefits of the covenant were linked to obedience (Lev 26, Deut 28), but the promise was extended solely by the grace of God.
Then Paul links the righteousness attributed to Abraham with the righteousness attributed to us who believe in Jesus (4:24). We are reconciled without regard to our merit by the death of Christ who died for the ungodly, for us who are sinners, and how much more shall we be saved through the resurrection life of Christ! (5:9,10). Paul frequently gets side-tracked in his enthusiasm. He begins exultantly “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (5:12) and then he digresses for a while “for before the law was given, sin was in the world. But sin is not taken into account when there is no law. Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come” (5:13-14). Evidently he was going to draw a comparison (indicated by the use of “just as”) that got lost. Nevertheless, he gets back on track, and the comparison turns out to be not only a simple comparison, but a comparison of superlative. “But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! Again, the gift of God is not like the result of the one man's sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ” (5:15-17). While there is a comparison in how we all sinned in Adam, and are all made righteous in Jesus, the comparison is not strictly equal. The gift is far greater than the trespass. “For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!” The parallelism in terminology makes it clear that the many who died in Adam are superlatively the recipients of the grace and gift of God through Jesus Christ! Lest there be any misunderstanding Paul reiterates “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men” (5:18). If one trespass brought death for all, Christ’s one act of righteousness superlatively brings life for all. Again, to emphasize “For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous” (5:19). The parallelism is unmistakable - those who sinned in Adam are restored in Jesus. There is no hint here of any difference in the extent of the curse in Adam and the extent of the blessing in Christ. The only difference Paul allows is that whatever happened in Adam is more than reversed in Christ.
However, lest anyone mistake this as a free ticket to sin more so that grace would also increase, Paul emphatically declares “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (6:1-4). We should consider ourselves dead to sin, because that is what the gift means. We have been given an incredible gift but we must beware squandering this gift by returning to our old ways for “the wages of sin is death” (6:23). That Paul is under no illusion about the reality of the struggles we continue to face is reflected in his confession “I do not understand what I do. For what I want to do I do not do, but what I hate I do. And if I do what I do not want to do, I agree that the law is good. As it is, it is no longer I myself who do it, but it is sin living in me. I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God's law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through Jesus Christ our Lord! So then, I myself in my mind am a slave to God's law, but in the sinful nature a slave to the law of sin” (7:15-25). Paul experienced excruciating disappointments in his inability to live according to his deepest desires to do good, and found himself time and again doing the very things he did not want to do. Paul was a saint, but he was a real saint who lived a real life engaged in the daily struggle to live the life of Christ in his flesh.
Paul continues with the life we live through the Spirit. It is an incredible opportunity, but it is also an obligation (8:12). It is something that is given to us, but it is also something we must choose, not just by an intellectual assent, but also by a way of life (8:13). Our choice is not simply a decision, it is a life. We, and all of creation, waits in eager expectation for liberation from our bondage to decay (8:19-20). And we know that God is always working for our good (8:28). In fact, God does everything required for us, and with God on our side, it matters not who is against us (8:29-32). We are God’s, and nothing can ever separate us from the love of God that is in Christ Jesus our Lord (8:37-39).

Paul's Romans Gospel - Part I

The Gospel of Romans

I have been issued a challenge by some of my Reformed friends to explain certain passages that they take to be a clear endorsement of their theology. I want to make clear at the outset that I have great respect for many Reformed thinkers, and certain aspects of Reformed theology. Some of what I value most of my own journey of faith and education has occurred as a beneficiary of Reformed mentors, and for what I have learned from them I am eternally grateful. Hence, I am well aware that Reformed theology is a broad stream, and my quarrel is not with Reformed theology per se. I do, however, see certain formulations of Reformed theology as ignoring the clear statements and the simple message of scripture in several very important ways. Some of those issues will become clear to those who are acquainted with Reformed theology. For those who are not familiar with Reformed theology, and especially for those who find such disagreements unsettling and intimidating, I invite you to read on. This will not be a dense theological treatise (though some will certainly consider much of what I say to be "dense" in a pejorative sense). I read Romans as a beautiful and exciting reflection on the salvation we are gifted in the Person and work of Jesus Christ. I invite you to journey with me, and to be drawn to worship again, as we reflect on our so great salvation.
The challenge was specifically with reference to Romans 9 and 10, but it is my considered opinion that these chapters must be understood in the context of Romans as a whole, as well as Paul's thought as a devout and learned member of God's chosen people. For this reason this will be a unworthy skimming of the whole of Romans.
Paul’s letter to the Romans is commonly recognized as a theologically dense piece of work. The readings of his theology are almost as abundant as are the commentators. One critical factor that is easily overlooked in current popular readings is the integral connection to Israel’s history that is formative for Paul’s writing. Paul lived and breathed Judaism, which is not only a theology but also a history. However his earlier understanding of Judaism was radically transformed by an unexpected encounter with Yahweh.
Large volumes have been written in an attempt to explicate Paul’s theology as laid out in Romans. I will not attempt do justice to his theology here, but I want to show how an awareness of the context of Paul’s thought has significant ramifications for an understanding of some very specific aspects of his theology. The first rule of scripture reading is to let scripture speak, so we will note some phrases that seem to be a significant departure from orthodox Christian theology. In those instances we will do our best to take Paul at his word, and save the theologizing for later.

Paul identifies himself as an apostle sent to “call people from among all the Gentiles to the obedience that comes from faith” (1:5). Those whom Paul addresses are “among those who are called to belong to Jesus Christ” (1:6). Paul is “not ashamed of the Gospel because it is the power of God for the salvation of everyone who believes . . . . For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: The righteous will live by his faith” (1:16-17).
Then Paul outlines why the wrath of God against godlessness is being revealed. The root of this godlessness turns out to be a refusal to recognize some of the basic knowledge about God that is clearly shown in creation (1:19,20). After nearly whipping the reader into a frenzy over the degradation and debauchery of these godless infidels, Paul turns the tables on the reader, saying “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things” (2:1). Paul makes it abundantly clear that everyone shares the same judgement for failing to adequate recognize God’s holiness and our sinfulness. Those who do not repent will all have to face the wrath of God’s judgement (2:5).
Then he makes some startling statements: “God ‘will give to each person according to what he has done.’ To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life” (2:6-7). And “For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous” (2:13). Paul says both that righteousness is by faith from first to last and that the declaration of righteousness and the reward of eternal life are based on what is done, not only what is heard. However, the ensuing passage indicates that keeping the law is good, but not enough. In fact, “no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin” (3:20). We are tempted to complain “Come on, Paul. Make up your mind!!” He says both that “it is those who obey the law who will be declared righteous” and that ““no one will be declared righteous in his sight by observing the law.” He also says that eternal life is a reward for those who seek glory, honor, and immortality by persistence in doing good. Those are troublesome statements for people who have always been taught that salvation is by grace, through faith, not of works (Ephesians 2:8-9). The problem is only exacerbated by the knowledge that it is the same Paul who makes all of these statements. I propose to leave these statements in tension while we go on to hear more of Paul's thought. It may be that we will learn how to resolve these statements, but in any case, pre-understanding is both necessary and detrimental to understanding. In order to really hear Paul we need to avoid knowing what he is saying before he says it. Let’s listen some more.
Paul then makes his well-known statement that most children who go to Sunday School learn early. “There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus” (3:23-24). Paul says all have sinned, and there is no limiting qualification on who is justified. The basis of justification is God’s grace. Immediately following Paul again says that justification happens by faith in Jesus, apart from works (3:26,28,30).