Ac – Romans from a Messianic Jewish Perspective

Romans from a Messianic Jewish Perspective

To my cousin Claudia, her marvelous talent for writing, and her tremendous heart for God have given her a wonderful lifelong ministry to her family and students. They have been blessed to know her and learn from this amazing woman, full of grace and truth.

If you had to pick one book that is foundational to Messianic Jewish theology, it is the book of Romans. Much of it is from rabbinic theology that you don’t often hear.

Author

The consensus of biblical scholars universally agree that Paul is the author of Romans. Even the ancient heretics admitted Romans was written by him. So, do the modern (nineteenth century and later) radical German critics, who deny many other facts in the Scriptures. Paul identified himself as the author by name, of course (1:1), but that is no guarantee of the acceptance of his authorship, since he did that in all his letters, including those for which his authorship is questioned or denied. In Romans, Paul referred to himself by name only once, in contrast with several of his other letters; but a number of other internal details support Paul’s authorship. He claimed to be of the tribe of Benjamin (11:1). He sent greetings to Priscilla and Aquila (Romans 16:3), whom Paul had met in Corinth (Acts 18:2-3) and left in Ephesus (Acts 18:18-19) on his second missionary journey. Paul referred to his journey to Jerusalem with the love gift from the churches in Macedonia and Achaia (Romans 15:25-27), facts confirmed in the book of Acts (19:21, 20:1-5, 21:15 and 17-19) and the epistles to the Corinthians (First Corinthians 16:1-5; Second Corinthians 8:1-12, 9:1-5). And Paul mentioned several times his intention to visit Rome (Romans 1:10-13 and 15, 15:22-32), a fact also confirmed in the book of Acts (19:21). These confirming coincidences between Romans and Acts in particular support Paul as the author of this letter.¹

Unity

Acceptance of the unity and integrity of Romans is another matter, however. A number of critics, from Marcion to the present have questioned Chapters 15 and 16 or parts of both as belonging to the letter. Chapter 16 is a special target, in part because of Paul’s greetings to Pricilla and Aquila who were last seen settled in Ephesus (Acts 18:19 and 26). But the couple had previously lived in Rome (Acts 18:2) and had left only because of an imperial decree. Their return to Rome when circumstances permitted is reasonable. The major Greek manuscripts support the unity of the letter, a position endorsed by the overwhelming consensus of scholarship.² Therefore, we must conclude that the letter that Paul wrote to Rome contained all sixteen chapters found in modern texts and translations.

Place and Date

Romans was written in 57 AD from Corinth, before Paul had even visited Rome.

The Use of the Complete Jewish Bible

Because I am writing this commentary on the book of Roman from a Jewish perspective, I will be using the Complete Jewish Bible unless otherwise indicated.

The use of ADONAI

Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yod-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce the Tetragrammaton, meaning the four-letter name of the LORD, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI where YHVH is meant. In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name were lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

The use of TaNaKh

The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” the Prophets), and K (for “Ketuvim,” the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Jesus Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.

The Use of the phrase, “the righteous of the TaNaKh,”
rather than using Old Testament saints

Messianic synagogues, and the Jewish messianic community in general, never use the phrase Old Testament saints. From a Jewish perspective, they prefer to use the phrase, “righteous of the TaNaKh.” Therefore, I will be using “the righteous of the TaNaKh,” rather than Old Testament saints throughout this devotional commentary.

Theological Values

The book of Romans is the first systematic theology in history. Messiah is the theological ground and starting point of the letter. Paul’s understanding of Messiah is the only topic broad enough to unify his various emphases. And, though no paragraph is devoted to the Messiah per se in the doctrinal portion of the letter, we must not neglect the importance of Romans 1:3-4, where Paul describes the content of his gospel in terms of Messiah. Other passages point to the need for justification (3:21-26) and its universal illustrations (5:12-21). In fact, all the topics in the letter are grounded in Yeshua Messiah. This was so basic in Paul’s teaching, and was so clearly understood in the early church, that he could assume that the believers in the church at Rome shared the same conviction. In this sense, while the Messiahship of Yeshua is expressed as a topic, it is the basis for everything in the letter.

Audience

Troubled by conflicts in Rome between Gentile disciples and the Jewish community, Sha’ul/Paul (to see link click Ag – Paul, a Slave of Messiah Yeshua) focuses in the book of Romans on how God’s promises to the people of Isra’el relate to Gentiles who had come to faith in Messiah. The book is intended to help them understand the unbelief of the majority of Jews, God’s continuing work with Isra’el, the Jewish roots of the gospel, the full inclusion of Gentiles as children of Abraham, and the necessity of serving the Jewish people.

There was history between the Gentile disciples in Rome and the Jewish community. Many of the Gentiles who came to believe in Yeshua had previously been God-fearers (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). Some Jews from the synagogues became Messianic Jews and were part of the same congregations as these Gentiles. In fact, the founders of the congregations may have been Messianic Jews.

Yet as the Roman congregations grew, so did resentment toward the Jewish community. The Roman government regarded the Way (Acts 9:2) as a subgroup of Judaism, and almost certainly regarded Gentile followers of Yeshua as proselytes and adherents of the Jewish sect. It is possible that some Jewish leaders – who were in no way Pharisees or connected with Pharisaism – did not accept those Gentiles as members of the Jewish community. This led to resentment and arrogance, in which some Gentile followers of Yeshua questioned whether Jews could really be the chosen ones. Sha’ul’s answer was, and is, positive and decisive: God has repudiated His people? Heaven forbid (11:1). YHVH has not set aside His people and resentment has no place in God’s Kingdom. The Messiah is a servant of the Jewish people (15:8), as are His Roman followers. The Jewish people remain ADONAI’s beloved (11:28-29), and being in Messiah means the Gentiles in Yeshua are forever attached to Isra’el.³ Understanding the book of Romans properly depends on determining at what times Paul was talking to the Jews, talking to the Gentiles, and talking generally to everyone in the church at Rome.

Purpose

While Phoebe’s projected trip to Rome (16:2) was undoubtedly the specific occasion for Paul’s writing this letter, he had several objectives in writing. The most obvious was to announce his plans to visit Rome after his return to Jerusalem (Romans 15:24, 28-29; Acts 19:21) and to prepare the community of believers there for his coming. The believers in Rome had been on Paul’s heart and prayer list for a long time (1:9-10) and his desire to visit them and to minister to them, unfulfilled to this point, was finally about to be satisfied (1:11-15, 15:22-23, 29, 32). Therefore, Paul wanted to inform them of his plans and to have them anticipate and pray for their fulfillment (15:30-32).

A second purpose Paul had for writing this letter was to present a complete and detailed statement of the gospel message he proclaimed. Paul was eager to proclaim the Good News also to you who live in Rome (1:15) and he wanted them to know what it was. As a result, in this letter Paul accomplished what Jude desired to do to write to you about the salvation we share (Jude 3a). Perhaps Jude was kept from doing this because Paul already had, for Romans certainly is a very full and logical presentation of the Triune Godhead’s plan of salvation for human beings from its beginning in man’s condemnation in sin to its consummation in their sharing eternity in God’s presence, conformed to the image of God’s Son, the Lord Yeshua Messiah.

A third purpose for writing this letter is not as obvious as the first two. It is related to the tension between the Jewish and Gentile segments in the church at Rome, and possible conflict between them. Paul was hounded in his ministry by Judaizers (see the commentary on Galatians Ag – Who Were the Judaizers?), who followed him from city to city and sought to lead his converts away from the liberty in the gospel (Galatians 5:1). The letter to the Galatians is Paul’s classic, though not his only, response to the Judaizers. Their attacks on Paul incorporated physical violence about the time this letter to the Romans was written (Acts 20:3). Whether the Judaizers had reached Rome before Paul or not, the Jew-verses-Gentile issue looms large in this letter. Paul did not take sides, but he carefully set forth both sides of the question. On the one hand, he emphasized the historical and chronological priority of the Jews – to the Jew especially, but equally to the Gentile (1:16). He also stressed the advantage . . . in being a Jew (3:1-2, 9:4-5).

On the other hand, Paul pointed out that since there is only one God (3:30). In contrast with the historical period covered by the TaNaKh, when the Jews alone were God’s chosen people, now, united with the Messiah of Isra’el, believing Gentiles and Jews are fully equal members of God’s people with respect to salvation. He is the God of the Gentiles as well as the God of the Jews (3:39). As a result, Jews and Gentiles alike are all under sin (3:9) and alike are saved by faith in the Lord Yeshua Messiah and His redemptive and propitiatory sacrifice. Furthermore, in order to bring believing Gentiles into His program of salvation, extending His grace to all human beings, God temporarily halted His specific program for Isra’el as a chosen nation, since that nation through its official leaders and as a whole had rejected in unbelief God’s Son as the Messiah. During this period God continues to have a believing remnant chosen by grace (11:5) until the full number of the Gentiles has come in (11:25) and God takes up again and fulfills His promises to Isra’el as a nation.

Related to the Jewish-Gentile tension that runs throughout this letter is a muted but definite undertone that questions God’s goodness and wisdom and justice as seen in His plan of salvation. No complaints against God are voiced, but they are implied. As a result, this letter to the Romans is more than an exposition of Paul’s gospel of grace (Acts 20:24), a declaration of God’s plan of salvation for all human beings by grace through faith. It is a theodicy, an apologetic for God, a defense and vindication of God’s nature and His plan for saving people. It sets God forth to be just and the One who justifies the man who has faith in Yeshua (3:26). It exults in the depth of the riches of the wisdom and knowledge of God (11:33) and challenges the readers: Let God be true, and every man a liar.⁴

Theme

Growing out of Paul’s three purposes for writing this letter (especially the latter two purposes), is the theme of the work. In the simplest and most general terms it is the gospel (1:16). More specifically it is a righteousness from God which is revealed in that gospel and is understood and appropriated by faith from first to last (1:17). The righteousness from God Himself possesses and manifests in all His actions; and second, it is the righteousness that God gives to human beings by grace through faith. This involves an imputed righteous standing before God (justification) and an imparted righteous practice and a progressively transformed lifestyle, the latter due to the regenerating and indwelling Ruach Ha’Kodesh (regeneration and sanctification). Practice is consummated and conformed to standing (glorification) when a believer in Yeshua Messiah through death and resurrection or through translation – our adoption as sons the redemption of our bodies (8:23) – stands in the presence of God, conformed to the likeness of His Son (8:29). God’s program of salvation for people will not fail because it is His work, and He who began a good work in you will carry it on to completion until the day of Messiah Yeshua (Philippians 1:6).⁵