Since there is law, there is condemnation and wrath. As a result of this principle of the working of the sinful nature in spite of the new nature, Paul has a struggle going on within himself. The law could not sanctify. So Paul argues in the case of the Christian. (Concluded from the January-March Number), {Editor’s note: Footnotes in the original printed edition were numbered 11-18, but in this electronic edition are numbered 1-7 respectively.}. Up to the time that a law dispensation came into being with the advent of the Mosaic law there was sin in the world just as there was sin in the world after the law. The second instance is with the article. Thus, by a threefold argument, law is dismissed in any form as a means of justification. The believer in Christ has righteousness from God forever. In vs. 4, νόμος again with the article and again meaning Mosaic law is said to be fulfilled in us experimentally by the Spirit, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” The righteousness of the law which we could not attain in ourselves experimentally is wrought in us by the Holy Spirit. In vs. 13, Paul writes, “For until the law sin was in the world: but sin is not imputed when there is no law.” The first reference to νόμος is evidently a reference to the Mosaic law in its quality as law, as there is no article. It is historically true. By what law? Since the promise is conditioned only on faith and is of grace not law, the promise is sure to those who believe. In the section 3:22-26, the content of justification by faith is defined. In vs. 8, Paul writes, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” In vs. 9 he points out that the ten commandments which relate to man’s relation to man are fulfilled in the law of love. Works do not exclude boasting in the nature of things, as it refers to that we have done, while faith excludes boasting in that it is extended to the work and character of another-in this case, Christ. Law after all speaks of the holiness of God to which no man can attain in himself. Νόμος evidently occurs here with the article and evidently refers to Mosaic law specifically. From Paul’s own experience, it is perfectly obvious that the law of Moses or any moral law has no ability to deliver from the old nature. (2:13) no one is declared righteous in his sight by observing the law; rather, through the law we become conscious of … Paul points this out in 9:32. 2 Now we know that God's judgment against those who do such things is based on truth. An attempt is made to show that the article or its absence has definite significance, that Paul is arguing … Just as a straightedge reveals the crookedness of a line, so the law of God exposes our lack of holiness. Only two references to law remain to be considered in Romans. 12 The Gentiles do not have the Law of Moses; they sin and are lost apart from the Law. But we are in danger of using the word as though laws were impersonal forces, independently of a controlling mind. The latter is the sphere of domination of sin. This is true experimentally. If there were no law, there would be no condemnation because there would be no transgression. When I say that an unregenerate Paul would not say, “I delight in the law of God, in my inner being” (Romans 7:22), I don’t mean that a first-century Jew couldn’t say that. Romans 8:2. Having proved that justification is apart from law, Paul now turns to prove that sanctification is also apart from law, dealing with this subject beginning in 5:12, and continuing through the book, particularly in the seventh and eighth chapters. Their works could not save them. I mean that the term “inner being” (esō anthrōpon) is Paul’s way of saying, “I don’t mean this hypocritically, or superficially, or Pharisaically. But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. Love fulfills all moral law, not only the law of Moses. This “righteousness of God” is now to be set forth by the apostle. by N.T. One law or sphere of domination is that of the Holy Spirit. The first instance refers to any law, but is limited by the context to the marriage law, whether Jewish, Roman, or otherwise. Which show the work of the law written in their hearts, &c.] Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation. The first instance of νόμος in this verse is without the article, and seems to point to law in the sense of any moral law whatsoever. Paul first of all sets out to prove that there is now a way of righteousness which is apart from law, which is through faith in Christ, made possible by the redemptive work of Christ on the cross. 12 and 14, the law is revealed to be holy and spiritual. It could only condemn. The epistle is addressed to both Jews and Gentiles who attempt to be saved by their own works. 13For not the hearers of the law are just before God, but the doers of the law shall be justified. Death broke the bond. Beginning in vs. 4, the argument is applied to the Jewish law in particular, using the article in vss. The Jewish law is not inclusive enough, even if it were a ground of justification, which it is not. There are laws of the body, of the heart, of the mind, of the lungs, of the liver, of the kidneys, etc. 1 Greek-English Lexicon of the New Testament, p. 427. Thus Paul, in sanctification as well as in justification, points to the inadequacy of the law and the sufficiency of God. A person can’t fail even once--ever. Romans 2:14 "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:" Without knowing the written law of God, people in pagan society generally value and attempt to practice its most basic tenets. ���\�yq勒�EJF���w4+�h���܋�/ڭ�zqb��k��Hy�=������ʵ�! When Paul has concluded his argument, he leaves law stripped of all its false claims, leaving only the fact which even he does not deny that all moral law is but an interpretation of the righteousness of God, to which righteousness we are to attain perfectly by the Spirit of God. In the opening part of this section (5:12-20), three references are made to law, two in 5:13 and one in 5:20. 11 For there is no respect of persons with God. 7 to 13, Paul reveals some of his own experiences with the law as an unregenerate man and in the new light which came with his conversion. 2. He finds it in vs. 25. of works? It is shown to be by faith in Jesus Christ, through grace, and through “the redemption that is in Christ Jesus.” Paul concludes in vs. 27 that in this kind of justification boasting is excluded, “Where is boasting then? The reference to the Law is a dominant feature in this section. In Romans 8:1–2, the apostle Paul says: "There is therefore now no condemnation for those who are in Christ Jesus. In this verse, law is without the article and refers to any moral law of God. As such it worked death in him. Paul then shows that law which condemns is met in the death of Christ. 13 For it is not by hearing the Law that people are put right with God, but by doing what the Law commands. There is repeated reference throughout the Old Testament both in type and in definite prophecy that salvation was to come not through the law, but through the redemptive work of the Messiah. All are without the article. "12For whosoever have sinned without the law, shall perish without the law; and whosoever have sinned in the law, shall be judged by the law. It is the clear teaching of Scripture that the great work of the Holy Spirit in the saved soul is to plant there a love for God and man which is more than human affection. The new nature turns naturally to God’s moral standards. We are justified by faith apart from the law. As an example of this, Paul refers to the tenth commandment which convicted him of sin of covetousness. Hearers. It is Christ himself who will deliver him, as we learn in chapter eight, through the Holy Spirit. He met the requirements of Mosaic law; he met the requirements of the whole content of the Old Testament; He met the requirements of Gentile law. Being without the article, it refers apparently to any law at all. 1 You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things. In vs. 16, Paul states that his new nature admits that the Mosaic law is good. His sins are not committed because he does not see the fact that the law is holy and good, but because his sinful nature gets the victory at times. Paul proves that sanctification is apart from law by a fivefold argument. Only as we understand moral law are we aware of transgression of it. In vss. 1. In reading these verses, it's apparent that there are two different types of law that Paul is talking about—the "law of the Spirit of life" and the "law of sin and death." All are accomplished by God for man; all are apart from the law; all are a fulfillment of the law. Romans 2:14-15 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them. This fact is stated in vs. 16, “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.” The meaning of this verse is apparent in its own statement. The Law arouses sin and links up with sin to bring about death. I mean that I myself really do, in the depths of my new regenerate man (cf. There are the laws of the mind and thinking, and how that there is a law that without the Spirit of God you cannot understand the things of God. In vs. 2, Paul appeals to the marriage law to illustrate his point. Compare the following passages from the book of Romans; 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. Ephesians 3:16; 4:24), love the law of God.” I don’t doubt there were regenerate first-century Christian Jews like Zechariah and Elizabe… These occur in Romans 13:8, 10. Israel strove to arrive at a method of obtaining righteousness. In the opening three verses of the chapter, Paul continues the discussion of the truth in the ninth chapter, showing that the cause of the failure of Israel was that, “They being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” In contrast to this, in Christ the law is fulfilled, “For Christ is the end of the law of righteousness to every one that believeth. It is law in the sense of a principle of operation as in 7:21. In, vs. 24, Paul cries out for deliverance from such a fight. There's a law of gravity we're subject to. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. But since all fail, that is why we have the gospel that tells us Jesus kept the Law perfectly (1 Pet. It is the fulfillment of its holy demands in the Person and work of Christ. He met its demands. Νόμος in both instances in this verse is a sphere of domination, the article with both calling attention to the particular sphere of domination indicated by the modifiers. 8 and 9, νόμος occurs without the article. The conclusions to which Paul comes are irrefutable. If there were no law at all, there would be no transgression. Law cancelling law. On a question on which learned scholars differ, it is clearly impossible to come to a final conclusion. x��]K����ϯ���*�ҒZ/� The second reference in this verse has the article and quite clearly refers specifically to the law of Moses, possibly including the rest of the Old Testament. The demands of all moral law reach their destination in Christ. In vs. 8, Paul writes, “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” In vs. 9 he points out that the ten commandments which relate to man’s relation to man are fulfilled in the law of love. This rule of the Spirit liberates from the rule of sin and death. What the apostle says about the Jews is equally applicable to many so-called Christians. Sin also has a sphere of domination which Paul calls the “law of sin.” Paul’s mind wanted to do good. stream Today’s passage leads us to this conclusion. The law is holy because God is holy. The conclusions which may be reached upon a study of the use of νόμος in the Epistle to the Romans are manifestly quite definite. Multitudes justify themselves by attendance on a gospel ministry; God only justifies those who practise what they hear. The article in the second instance is used to call attention to the modifier-“of her husband,” i.e., it is the particular law which sets forth the relation to husbands. August 2017 - You are cordially invite you to a … With his conversion, he saw how condemned he was under the very law in which he had taken refuge. In vs. 7, he denies that the law is sin, for it is the law that reveals sin. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Paul at one time considered himself “blameless” as far as the law was concerned. 12 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; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. The righteousness of God which Paul is now presenting is not through another law, superceding the law of Moses, but through an entirely new method which is apart from all law. He therefore concludes we are delivered from the law. Now he shows, first, that Christ died as the Redeemer of the world, a fact which has no explanation if there is saving righteousness through law. This article was taken from the Theological Journal Library CD and posted with permission of Galaxie Software. 4:4-7), 3. Both are the use of law in its widest possible sense-a recognized principle in operation. One reason for this failure was their lack of comprehension of the purpose and limitations of law. 327-358. Romans 7:6 NASB. Romans 7:5 NASB. Clearly, the OT and NT covenants are contrasted; the way of works and the way of grace; the way of death and the way of life, the way of the flesh and the way of the spirit (see verse 1). 8 0 obj e�� ��L�=�S}K��;fv@Gܦ5Lo���{���8����s�v[��Hp�| ���}O��\�r `&��r&N�q�h�E��K|��,g�����V. . �J�2���&�6` ��"�6�HW�3�9ߑ�>�����g3�Z�����o.ˋ�~ο�CQVY�ל������{���tY�4m�?r�����a����w���a�Ί*�i�0��o뺚�˩�_욲8���0���ȻJ��q���������}1��k:w^��{�+�������E���C�{o��*�+s} ����T����/���KSLx�]���Pw>�!G�o�vz5�׶�^��?�{�+�EV��8~��|O���b _ɇ^ɵ#������0�R��\��� X;�3��;��'�|䎼����B �������w�ŗ�� �eі^���a��z8ug��A�5���_ ��S�S����\U��Z��W��uV�Es���rb�-��2j�O$YO/z����A Christ in His death on the cross met the requirements of all moral law. In the tenth chapter of Romans we have reference to God’s present dealings with Israel. But generations of eager exegetes, anxious to get to the juicy discussions that surround 3.19-20, […] Titus 2:11 (KJV) 11 For the grace of God that bringeth salvation hath appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in … On the basis of these facts which Paul has brought out in this section on justification by faith, he comes to his conclusion in vs. 28, “Therefore we conclude that a man is justified by faith without the deeds of the law.” Νόμος here is without the article and apparently is the same use as in 3:20 -including any moral law whatsoever. J. D. G. Dunn: J. C. B. Mohr (Paul Siebeck), Tübingen, 1996, 131–50. When Paul became a Christian, sin came to life, and Paul perceived his true condition. . As far as the law is concerned, it has exacted its penalty, and we are legally dead in the death of Christ. Then we were put to death in the death of Christ. Wright Introduction Romans 2 is the joker in the pack. The Law in Romans 2 (Originally published in Paul and the Mosaic Law, ed. <> With these textual criticisms in mind, with a more literal translation, as found in the American Standard Version, we find Paul’s statement to be as follows: “But Israel, following after a law of righteousness, did not arrive at that law. I am a Catholic who loves to defend his faith and I am currently seeking an understanding to what the law is in Romans 2. w��}D����>�k����:j��C�/�b���ȡJ���}!y �G�� �1.YP��� �g6��"�]��l3����j�gc�o�"��bGͷ�{1~��uQ�/N�Lh)Rf�4U���.�ħf7���X I�{_���=���h����{G�q�kO��(�^�EՋ�e��v2N�����H��2s�'�i�v����.ן:ȡ�C�D�E���O� �p���C:!��yg6�/N��o>@�/���K�/(����3�h��`{?��ɡ�%~��@(�;������O[�\VU�C���{i�f�8[;X�ۑ���j�� The former is used in the sense of any moral law of God. The present work is an attempt to show that a reasonable explanation is possible for every use of the word, an explanation which is consistent with the definitions and distinctions herein set forth. The boasting described here is most It is said to be weak and unable to gain victory over the flesh. In agreement with, and to follow on from other good answers Re / Romans 2:12–15: I want you to consider the case of a heathen Gentile. While Paul is outspoken on the fact that justification is apart from law, he is nevertheless careful to guard the holy character of law. Third, Paul shows that Israel at present is estranged from God because they sought to make the law a means of justification, rejecting Christ. The Law … Paul found himself incapable in his own strength of attaining victory. Now we are free to be married to Christ. Verse 3 furnishes an illustration of the anaphoric use of the article, referring back to the same law as in 7:2, that is, the law of her husband. Of the two instances of νόμος, the first has no article and the second has. Romans 2:13. It is excluded. Paul concludes that “a man is justified by faith without the deeds of the law” (3:28). Because they sought it not by faith, but as it were by the works of the law. Romans 8:2; "For the law of the spirit of life in Christ hath made me free from the law of sin and death." We formerly were married to the law. The Mosaic law is not sin because of the principle inherent in all moral law that moral law reveals sin. Romans 2:15(NASB) Verse Thoughts In the earlier verses of Romans chapter 2, Paul explained that although the Law of Moses was not given to Gentiles, nevertheless they have been endowed with an innate knowledge of what is good and evil. John F. Walvoord, long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. Reproduced by permission of the author.) This is the activity of the old nature. The old nature is under the domination of sin. Romans 8:2(NASB) Verse Thoughts. No one measures up to God’s standard (Romans 3:10). The entire epistle is seen to be a presentation of the central fact that “the just shall live by faith” (1:17). In this section Paul sets out to prove that sanctification cannot come through the law because the cause for sin is rooted not in a lack of law, but in a sin nature which resulted when Adam fell, and was passed on to Adam’s posterity through natural generation in addition to the imputation of sin and death to the race. The necessity of this is again pointed out in vs. 7, where it is stated that the carnal mind is not subject to the law of God. But a law is not a force. A further textual problem is found in the omission of the second “of righteousness” in vs. 31. Romans 2:25 Circumcision has value if you observe the Law, but if you break the Law, your circumcision has become uncircumcision. Introducing the argument in 5:12-20, he proves that we are not under law, but have a new master; that experience has demonstrated that it is impossible to be sanctified by the law; that God’s instrument of sanctification is the Holy Spirit, not the law; and that law is fulfilled in us through love born of the Holy Spirit. In the first instance, in vs. 4, it seems clear that the reference is to any moral law. They were trying to do something only God could do. In vs. 25, in the two instances in the verse, neither have the article. The promise is by faith so that all might be partakers with Abraham who have the faith of Abraham. 1 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? In 3:31, this is brought out, “Do we then make void the law through faith? Standard treatments of Paul and the Law have often failed to give it the prominence that one might expect it to have, judging by its position within his most-discussed letter. %�쏢 If this is correct, Paul is saying that without law (or rather the consciousness of it) sin is dead. He shows that experimentally it does not work. The verse is an interesting example of the accuracy of the use of the article. Romans chapter 2. This new method, however, is referred to in the second reference, the law. 2001 Simon J. Gathercole, “A Conversion of Augustine. He points to the Holy Spirit as the way of sanctification and love as its chief and dominating fruit. In 9:31, 32, we have definite reference to this, “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. In vs. 3, it occurs with the article, and evidently refers to Mosaic law specifically. Israel had notably failed in this regard, as is indicated in the ninth and tenth chapters of the epistle, to which we will now turn. It is a piece of logic which has never been excelled. The Law is mentioned a total of nineteen times in Romans 2:12-27, ten times in verses 12-16, four times in verses 17-24, and five times in verses 25-27. It is the reason we were all condemned to eternal death and separation from God in the first place (Romans 3:23; 6:23). As Charles Hodge points out, the subject here is justification.3 The law cannot justify. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.” In both instances, νόμος occurs without the article. God forbid: yea, we establish the law.” In both these instances the article is not used. The difference was that law made sin plain and gave a ground for imputing such sin to those who committed it. It wars against the law of his, mind. Because they sought it not by faith, but as it were by works.” If this is what Paul actually wrote, it would seem that the two instances that are left are both references to law in the sense of a principle of operation, as in 3:27. In 3:21, the theme is stated: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.” Paul has a new thing to present. Only two references to law remain to be considered in Romans. In spite of this fact, in vs. 23, he says, “But I see another law in my members, warring against the law of my mind, and bringing me into the captivity to the law of sin which is in my members.” The first instance of law has no article. This was a cause for rejection of the Messiah when He came. He explains this in vs. 10, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.” In both verses, νόμος occurs without the article and refers to all moral law. In Romans 8:2, Paul answers the problem of the seventh chapter, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” The Spirit is evidently the Holy Spirit. (7:6). For not the hearers of the law are Just before God, but the doers of the law shall be justified. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.” (Romans 2:25-29). Love therefore is a standard which is higher than law, fulfilling the law, and accomplishing through the Spirit what the law could not. N.T. Something which will meet the need the law failed to meet. The Jew could only hope in a perfection which he could not attain. Those who are under wrath could not be heirs, and hence the promise of heirship is to those who have justification by faith, and is not through law. %PDF-1.3 He first of all takes delight in the law of God, as stated in 7:22. It wants to rule. He explains this in vs. 10, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.” In both verses, νόμοςoccurs without the article and refers to all moral law. He turns to Christ in faith for that which the law could not do. They thought this method was to attain perfection by observing the Mosaic law. He shows first of all that all law, Gentile or Jewish, can only condemn. Most who study the use of “law” in Paul’s writings note that understanding all of Paul’s uses of the term is not easy. We cannot keep the law even after we are saved. Galatians 2:19 (ASV) Ga 2:19 For I through the law died unto the law, that I might live unto God. 541, 541 note 12, 541 note 13. Romans 2:27 The one who is physically uncircumcised yet keeps the Law will condemn you who, even though you have the written code … Nay: but by the law of faith.” An unusual use of νόμος occurs in this verse in both instances. The article occurs in both instances, and evidently points specifically to the Mosaic law. Wherefore? At the time Paul wrote this was evident, and it was soon to become more evident when Jerusalem was destroyed. If the Christian would act on the principle of pure love, he would work no ill toward his neighbor, and if his love toward God were perfect, he would perfectly serve God. 2. The meaning of the passage depends on what interpretation is placed on the expression “sin was dead.” Charles Hodge6 and C. I. Scofield7 both take it as autobiography of Paul. Romans 7:2 Context. Few words are oftener on our lips than the word law. In 7:21, he states this as a principle, “I find then a law, that, when I would do good, evil is present with me.” Νόμος, here with the article, is used in the sense of a principle of operation. The third instance in this verse is similar, being also with the article. The term law, in the writings of the apostle, does not occur in the philosophical, but in the Hebrew use; therefore, the phrase, natural law, is not found in sacred Scripture; Romans 2:12 shows, that the thing itself is true.— ποιῇ do), not only in actual performance, but also in their inmost thoughts, Romans 2:15, at the end.— οὗτοι, these) This little word turns the collective noun ἔθνη, Gentiles, to a distributive … Wright Romans 2 is the joker in the pack. He begins by stating the content of this doctrine. In vss. Having proved that law in any form can only condemn, Paul now turns to the central theme of Romans: God’s undertaking in behalf of condemned mankind. As has been shown, Paul uses a threefold argument to prove his case for the faith principle. In chapter four, then, Paul has supported his argument for justification by faith apart from law by the case of Abraham and the condition of the promise to Abraham. From Natural Law to Restored Nature in Romans 2.13-16”, in Society of Biblical Literature Seminar Papers (1999), pp. That second law is just that sin always, always leads to death. Paul evid… Νόμος here has the article and evidently refers to the Mosaic law.