Pauls Use of the Old Testament in Romans
The letter contains numerous direct quotations as well as inferences and allusions from the Old Testament mainly drawn from prophetic books such as Isaiah, Hosea and a host from the Psalms. Having been a Roman, there is a great possibility that the Old Testament played a crucial part in the early life of Paul.
However, he admits that his experience with Christ on his way to Damascus was the most fundamental in his new life. As illustrated in Romans 1622, Paul used a scribe named Tertius to write the letter, which was in accordance with the ancient custom of writings. It is indicative that the letter was dictated by Paul and that Mertius responsibility was only in composing the written manuscripts. Understanding the book of Romans therefore requires an appreciation of the context in which the book was written. Though the book addresses a myriad of scriptural issues, one of the primary subjects addressed concerns the law and grace and the distinction between the two dispensations dispensation of law and that of Grace. One fundamental inference made in this book, though controversial concerns the abolishment of the law and its subsequent replacement with a more justifying and spiritual law that was introduced into the world through Jesus Christ.
In the introductory chapter, Paul introduces what remains to be one of his central teachings throughout the book in Romans 1 17 where he quotes a passage from Habakkuk 24 that the righteous will live by faith. The authority and dexterity with which Paul develops the letter to the Romans is indicative of his background in Judaism training especially under the tutorage of Gamaliel, an established biblical scholar of his days. Paul begins by asserting that the Gospel he was proclaiming was not of his own making. He asserts that he passed on what he had received, primarily that Christ died for the sins of human kind in accordance with what had been prophesied. Paul is keen to demonstrate that his gospel is similar to what the other disciple had proclaimed and that there was no contradiction to his teachings and that of the Old Testament. Having established this and having introduced his transition from one who opposed the gospel to one who proclaimed it, Paul moves on to the substance of his gospel which consisted of a variety of themes as explored in this study. As a way of introduction, this study will explore the introductory chapter by analyzing some of the scriptures that Paul used as a way of introducing the book. In verse 16, Paul asserts that
I am not ashamed of the gospel, because it is the power of God for the salvation of every one who believes, first for the Jew, then for the Gentile.
One of the concerns of biblical scholars has been why at the outset of his first letter to the church at his home he should claim that he was not ashamed. As a way of justifying his statement, he invokes Habakkuk 2 14 that the just shall live by faith. According to Watts in Soderlund and Wright (1999) Paul had every reason to be ashamed. The gospel that he was presenting to the Romans seemed to displace the Jews and their traditions and in its place seemed to give preference to the wicked Gentiles who traditionally had no place in the promises established under Judaism. Thus as Paul introduces himself to this church, he is well aware of the scandalous prospect that the gospel seemed to project for the old order of things and therefore had to rely on scriptures derived from the old testament to establish that the gospel he was presenting was not conflicting to the Old testament. To aid in analyzing how Paul used the old testament in this book, this study will analyze some of the key messages contained in the book and explore how they were analyzed using the old testament. The messages are
Righteousness versus Law Observance
Adam and Jesus Compared
Written code Versus Grace
Place (Purpose) of the law
Salvation through faith
Jewish customs
The mystery of salvation
The debt of love
Righteousness versus Law Observance
The second chapter of Romans starts by addressing righteousness as per the gospel. First, Paul asserts facts borrowed from the Old Testament that all wrong doers, who break the law will be punished in the eternal wrath of God. This is important since it establishes the fact that Paul acknowledged the claims of the Old Testament concerning the observance of the law in its fullness. It is important however to notice verse 9 where he mentions that judgment will befall all those who are evil, irrespective of whether they were under law or not. This is an exit from the earlier Jewish belief that all Gentiles were doomed to destruction since they were not given the law. It is also a departure from the original Jewish belief that justification was based on works and the law. Notice that the scripture mentions that wrath would befall all who were evil (not all who were not law keepers). There is also an important point that Paul mentions in verse 11 where he writes that God does not show favoritism. In the traditional Jewish setting, the idea of favoritism reigned high, especially with regard to the Gentiles who were initially regarded as outcasts to the supreme plan and purpose of God. The period during which the law was given, the Gentiles were seen as enemies to the people of God and as such, introducing a doctrine in which God would be seen to be considerate to the Gentiles was a bit foreign to these Romans. Paul also introduces a concept that people born and brought up under the Jewish tradition would find hard to relate to. On verse 215, he asserts that the Gentiles show that they have a law written within their consciences. This is a departure from the traditional Jewish belief that justification was through physical observance through works, since the idea of the conscience is not shown anywhere within the law. It is an introduction to the faith that Paul professed, of believing, of faith and of having a relationship with Christ, which would be the basis of Justification in the gospel. It is also prudent to note the repeated comment that Paul asserts of the recipients to the law. First he establishes that the Gentiles were not under the law, and he also acknowledges that the law only applied to those people who were under it.
Now we know that whatever the law says, it says to those who are under the law
Paul introduces the concept of law making men conscious of sin. As such, it is noted here that Paul used the Old Testament laws to assert the role of the law in making men conscious of their sin rather than making them righteous. In chapter 77, he acknowledges that were it not for the law, he would not have known sin. The law, which is the main component of the Old Testament, is hence an instrumental component of what Paul would in later epistles refer to sin.
Adam and Jesus Compared
Adam, the first in the human race is introduced in the bible in Genesis 1. Before Adam sinned, he lived in perfect harmony with God and was allowed access and dominion over all Gods creation except of the tree of life. His implies man and his coexistence with the supreme creator is meant to be a representation of a relationship between man and God in the absence of sin. Adam in the first book of the bible is portrayed as the genesis of human kind and also more significant the progenitor of all human problems following the fall in the garden of Aden. The allegiance to all sin committed by man is derived from the original sin committed by Adam and is interpreted as disobedience to the express word of God. Before this, there existed a close relationship between man and God that was broken when man sinned. From that time, man became separated from God in what is referred to as death-spiritual separation from God. For the sake of analysis, it is important to mention how significantly the bible repeatedly mentions the original sin yet the mention of Adam is almost non-existent throughout the other parts of the bible except in this chapter under study.
In comparing Adam and Jesus in Romans 5, Paul asserts that the same way that death entered the human system through one man, so did life and everlasting redemption entered the world through one person, Jesus. The fundamental concept here is that of life and death which is repeated many times in the Old Testament. For the Jews who were under the law, it was required that they fulfill the law upon which they would live. Failure to fulfill the requirements of the law resulted to death. In the new law, established by faith,, the same requirements is established where men through the guidance of the holy spirit are supposed to be submissive to the spirits leading failure to which, there will be eternal condemnation. It is prudent also to attempt to understand why Paul makes a comparison between these two biblical figures.
Theologically, Adam and Jesus share a number of similarities. First, their birth unlike those of other human beings was not by the will of man but through divine mechanism. Adam, through creation and the subsequent breath of life from God and Jesus, through divine birth. In this chapter therefore, Paul views Adam as resembling Christ in the sense that both of them bore a fate that affected the whole of the human race. Whereas Adams sins led to the spiritual death of man, the death and resurrection of Christ produced repercussions on all men, both Jews and Gentiles. As such, Jesus is equivalent to the second Adam in the sense of their overall responsibility and impact on the rest off the human race. Though Paul is interested in showing the similarity that existed between these two, he goes on to analyze the effects that their being produced on mankind. In Romans 515, he asserts that, The free gift is unlike the trespass. This implies that the negative consequences produced by the fall and sin of Adam are far outweighed by the positive effects of a risen and resurrected Christ. In Pauls analysis, Adams sin brought rebellion, disobedience, sin, death and condemnation upon all humankind. On the other hand, the resurrection and Christs sacrificial fidelity brought the possibility of righteousness, obedience, acquittaljustification and the possibility of a future eternal life. The result of the fall of the first man was the reign of sin, law and death. The result of the resurrection of the second Adam produced the reign of grace and eternal life.
Written code Versus Grace
The Jewish custom was heavily reliant on the written law given to Moses on Mt. Sinai. In the book of Romans, some of the laws that get an early mention include the law on circumcision. According to the Jewish custom, justification came as a result of physical observance of the law through the physical undertaking of activities, rites and ceremonies. Since the law was given to the Jews, they felt justified when they observed the regulations and ordinances required of them such as the fulfillment of the law of Sabbath, the fulfillment of the ten commandments and the various regulations that appertained to giving. Since the Roman church that Paul addressed was well rooted in Judaism, it was likely that they would not easily understand the meaning of grace which in a way seemed to contradict the requirements of the law. Paul starts by asserting that the righteousness that was contained in the gospel that he was proclaiming to them was not fulfilled through the observance of the law but through faith. In the second chapter, he addresses the idea of being a Jew. The Jewish tradition required that men be circumcised on the 8th day and circumcision was hence seen as a justification and a qualification for being a righteous Jew.
A man was not considered a Jew if he had not been circumcised physically, but Paul asserts that mere physical circumcision is merely an outward show.
Here, Paul introduces what would remain to be a consistent message throughout the epistle, that, the gospel he was proclaiming was not based on the physical observance of the law. His letter therefore serves as an introduction to the distinction that was introduced in the world by Jesus Christ. In the gospel, salvation comes through faith, which is not based on physical works but on hearing and believing in God. Considering the context in which this letter is written, it is to be appreciated here that the members of the Roman church were Jews whose foundations were deeply rooted in Judaism and therefore would find it hard to incorporate a way of life in which the observance of the law did not justify them. According to Paul, the works under the law contained an inherent weakness. For instance, being circumcised was expected under the law. However, if one broke any other law, he broke all the laws and as such, became like an uncircumcised person.
In chapter 321 Paul expounds on what he calls righteousness through faith. In this righteousness, the first admission is that all have sinned and fallen short of the glory of God. This assertion is different from the Old Testament principle in which the Jews were the chosen of God and were justified based on the fulfillment of the various requirements required by the Old Testament. It is also different in classifying the entire human race together, both the Jews and the Gentiles who had been treated differently in the Old Testament. In this righteousness established under grace, Paul asserts that it comes through faith in Christ Jesus. In this chapter, there is a mention of the atoning power of the blood of Christ which borrows from the atoning power of the blood of sacrifice in the Old Testament. By referring to the Genesis figure of the father of faith, Abraham, Paul demonstrates that the blessing on Abraham was not based on works but on his act of faith.
When God called Abraham and asked him to sacrifice his son in Mt. Moriah, he believed Him who asked to do it to be able to raise from the dead that which was committed to him. On following Gods command based on his belief, God credited righteousness to Abraham. On the basis of this, Paul argues that actual righteousness is not established through law. This is because when Abraham was credited as righteous, the law had not yet been given. Furthermore, when he was credited as righteous, he was not yet circumcised as required by the law. As such, being blessed and being counted as being righteous for Abraham did not occur on the fulfillment of physical conditions but came through his intrinsic belief and trust in God. The inference therefore here is that Paul uses Abraham, a figure in the Old testament to illustrate his meaning of righteousness and justification. Considering the context of the Roman church, this illustration was necessary in helping the members to understand the salvation that Jesus brought. It was also important in introducing the church to the connection between the righteousness of the old and the New Testament. Paul asserts that Abraham demonstrated that Abraham fulfilled both the righteousness requirement as required by the law he later became circumcised as a seal of his covenant implying that he became a father to all those who were circumcised, and hence a father of observing the law. Since he had been credited as righteous even before circumcision, it implies that righteousness was also recognized among those of whom circumcision was not a requirement. As such, the full message of Christ, that is, salvation was open to all people was effectively established.
Purpose of the Law
Paul uses the Old Testament to expound on why the law cannot be discarded as useless. First, the law is important in establishing what sin is. As long as someone is under the law, he is bound by it and breaking it brings the realization of sin. For instance, Paul argues that he would not have known what coveting was if there was no law on coveting. As such, he establishes the importance of the existence of the law yet within its importance laid a weakness in that knowing the law led one to know sin which led to death. In making a contrast between the old and the New Testament, Paul asserts that the Old Testament had as weakness in itself in that the law counted one a sinner as long as he was bound by it. For instance, according to the law, a married woman was bound to her husband as long as the husband was alive. Upon the death of the husband, the law seized to be effective and if the woman remarried, she would not have committed adultery. The Mosaic Law was a guide to the way the children of Israel were supposed to live. As such, it was the way of life for them in regard to their customs, social and religious activities as well as the administration of the resources. In this way of life, a procedure had been established that was to be used in cleansing people from their sins. Normally, this was in the form of sacrifices that were supposed to be carried often and specific to the guilt. For every sin, there was an established modality of sacrificing for the atonement of sins.
The mystery of salvation
It appears that when Paul was writing the 9th chapter, a dilemma of some sort was in his mind. It is in this chapter that he introduces the almost undecipherable explanation on the mystery of salvation. One challenge that comes out in these scriptures is Pauls attempt to explain how the Gentiles could become in grafted to become part of the people of God. It is the inference of this study that Paul was attempting to incorporate three groups of people in this chapter. First, the Jewish Christians like himself, the Jews who were adamant to the gospel and the Gentile Christians who were vital to his calling as an apostle. In trying to incorporate the three groups in the overall plan of God, Paul used the olive tree symbol to explain the mystery. He identified Christians among the Jews like himself as the root of the tree while the Gentile Christians were identified as branches derived from a wild olive tree that were grafted into the true tree representing the new Israel as Gods chosen people. The Jews who disregarded the gospel of Christ are identified as the branches that were cut off from the original olive tree. He however identifies that these Jews have a chance to be grafted back.
In making an effort to explain the mystery of salvation, he borrows consistently from Old Testament scriptures. In Chapter 925, he borrows key expressions such as not beloved and not my people borrowed from the book of Hosea. Paul Uses the phrases to refer to the Gentiles who he asserts that they were initially not belonging to God but that they were now beloved and therefore deserved to be included as part of the children of God. By inferring from Isaiah 1022-23, Paul identified the Jewish Christian as the remnants of God. He also asserts that God had not entirely abandoned the house of Israel to destruction like in Sodom and Gomorrah but had preserved a population of Jewish Christians like himself. As such, Paul uses the Old Testament to establish the relationship that was established among all human race in what he describes as the mystery of salvation.
The summation of Love
The Ten Commandments had been summarized by Jesus into two love the lord your God and love your neighbor. As such, the ministry and message of love is a fundamental message in the entire scripture. In a message of love as borrowed from the summation of the Ten Commandments, Paul in Romans 138 exhorts the Christians to owe no one except on the debt of love. According to him, loving ones neighbor is a fulfillment of the law.
The epistle of Paul to the Romans carries a clear message that Jesus was crucial in understanding all scripture. In addition, he vigorously exhorts the Christians to understand the salvation that was based on faith other than the mere physical observance of the law. It is important to recognize here that despite Pauls acknowledgement of Christ as the sole interpretation of the scripture, he goes into great depth to connect the meaning of the Old Testament to the New Testament teachings. As such, he relies on the prophecies in the Old Testament and gathers scriptural text to draw a theoretical typology or arguments. It would be right to infer here that the heavy reliance that Paul accorded the Old Testament scriptures implied that he acknowledged their authority and relevance for the Christian even after the new covenant established by Christ. It is also recognized here that the epistle to the Romans present an intellectual argument of biblical facts that could have only been possible for someone who had a good intellectual basis of Judaism.
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