RomansDraft II FinalCopy[1]
SDA THEOLOGICAL SEMINARY
NTST 658 ADVANCED STUDIES:
ROMANS
PR. RICHARD CHOI
ROMANS DRAFT II
BY
FELIX AMPARO
PRELIMINARY READING
GNT Romans 10:5 Mwu?sh/j ga.r gra,fei th.n dikaiosu,nhn th.n evk Îtou/Ð no,mou o[ti o` poih,saj auvta. a;nqrwpoj zh,setai evn auvtoi/jÅ 6 h` de. evk pi,stewj dikaiosu,nh ou[twj le,gei( Mh. ei;ph|j evn th/| kardi,a| sou( Ti,j avnabh,setai eivj to.n ouvrano,nÈ tou/tV e;stin Cristo.n katagagei/n\ 7 h;( Ti,j katabh,setai eivj th.n a;bussonÈ tou/tV e;stin Cristo.n evk nekrw/n avnagagei/nÅ 8 avlla. ti, le,geiÈ VEggu,j sou to. r`h/ma, evstin evn tw/| sto,mati, sou kai. evn th/| kardi,a| sou( tou/tV e;stin to. r`h/ma th/j pi,stewj o] khru,ssomenÅ 9 o[ti eva.n o`mologh,sh|j evn tw/| sto,mati, sou ku,rion VIhsou/n kai. pisteu,sh|j evn th/| kardi,a| sou o[ti o` qeo.j auvto.n h;geiren evk nekrw/n( swqh,sh|\ 10 kardi,a| ga.r pisteu,etai eivj dikaiosu,nhn( sto,mati de. o`mologei/tai eivj swthri,anÅ 11 le,gei ga.r h` grafh,( Pa/j o` pisteu,wn evpV auvtw/| ouv kataiscunqh,setaiÅ 12 ouv ga,r evstin diastolh. VIoudai,ou te kai. {Ellhnoj( o` ga.r auvto.j ku,rioj pa,ntwn( ploutw/n eivj pa,ntaj tou.j evpikaloume,nouj auvto,n\ 13 Pa/j ga.r o]j a'n evpikale,shtai to. o;noma kuri,ou swqh,setaiÅ
INTRODUCTION
Paul used of Leviticus 18:5 illustrate a point on the righteousness that is of the law and the righteousness that is of faith. By using Leviticus 18 he is trying to explain to his audience that the righteousness of the law will be good to give life to those who are obedience, and the end result of that would be a good life in the promise land. This righteousness was good to preserve the lives of those who were obedience to the law so that they can live in this new land. This righteousness was a token to live a live in Canaan, but to live in heaven there was a need for a new righteousness and that is the righteousness that comes by faith in Christ.
This is the righteousness that God accept for us to become a candidate for the Kingdom to God, and that is the righteousness that those who rejected Him were lacking. The Jews who rejected Jesus were willing to go to heaven above or to the abyss beneath to look for the words, they were willing to use their own righteousness. But the righteousness that is of God and which was so near them in the person of Christ, they rejected. They were willing to do anything that would make them feel good and deserver of their own righteousness; yet the righteousness that is of God through faith in Christ did not appear to their taste.
THESIS STATEMENT
Christ’s words of faith are to be our only token of salvation, to call upon His name implied more than just a simple proclamation. The call of faith is a call of expectation, to be conforms into the image of the Son God, Jesus Christ.
BODY
NRS Romans 10:5 “Moses writes concerning the righteousness that comes from the law that the person who does these things will live by them." The used that Paul gives to the word righteousness is “dikaiosu,nhn noun accusative feminine singular” is in reference of the right behavior that God requires of a person it means righteousness, good behavior, uprightness, and the opposite of it is avdiki,a (unrighteousness, wrongdoing);” (Friberg). Is the kind of righteousness that the Pharisees had, and which Jesus found insufficient to enter the kingdom of heaven, see Mathew 5:20. Also is the sort of righteousness Moses expected of the people found in Leviticus 18:5.
Paul used of Leviticus 18:5 illustrate a point on the righteousness that is of the law and the righteousness that is of faith. By using Leviticus 18 he is trying to explain to his audience that the righteousness of the law will be good to give life to those who are obedience, and the end result of that was a good life in the promise land. This righteousness was good to preserve the lives of those who were obedience so that they can live in this new land. Leviticus 18, talks about illicit sexual relationship that the people that inhabited the land before the Israelites had.
Moses told the Israelites that the reason why the Canaanites were vomits out was because they failed to lives righteous lives. He advised them, that if Israel also failed to live by the statures and ordinances that they were receiving they too were going to be vomit out. It is clear from reading Leviticus 18, that Moses is speaking about the Israelites doing what is right before God in the promise land. This was not a game to the people who were to live in the new land, their lives depend it upon their obedience to their statues and ordinances given to them by Moses. If we read Leviticus we would see key words that clarify the issues as to what was really happening in this text. Let us read…
NRS Leviticus 18:5-6,23-29 “You shall keep my statutes and my ordinances; by doing so one shall live: I am the LORD.” 6None of you shall approach anyone near of kin to uncover nakedness: I am the LORD… 23 You shall not have sexual relations with any animal and defile yourself with it, nor shall any woman give herself to an animal to have sexual relations with it: it is perversion. 24 Do not defile yourselves in any of these ways, for by all these practices the nations I am casting out before you have defiled themselves. 25 Thus the land became defiled; and I punished it for its iniquity, and the land vomited out its inhabitants. 26 But you shall keep my statutes and my ordinances and commit none of these abominations, either the citizen or the alien who resides among you 27 (for the inhabitants of the land, who were before you, committed all of these abominations, and the land became defiled); 28 otherwise the land will vomit you out for defiling it, as it vomited out the nation that was before you. 29 For whoever commits any of these abominations shall be cut off from their people.
According to the text above the people were to live in the promise land by reason of their behaviors, it was supposed to be a better conduct than their previous land owner. The basis for their lives in the land was due to a behavior or by works and not of faith, as we also see Paul speaking in the book of the Galatians 3:12. They need it to show evidence that they belong to a different kingdom, Israel were to follow the rules of the King who introduce them to this land.
They were to keep His statues and ordinance by following His rules of government. It was a matter of lives by doing what is right or be cut off from the people by doing what was wrong. This righteousness was a matter of do what is right and live or do what is wrong and die. This righteousness was dependent upon their work of righteousness. The word that is used in Leviticus (The Septuagint) promise them (Jews living in the promise land of Canaan) will live “zh,setai verb indicative future middle 3rd person singular” which mean “they will live” been future in tense, is a promise for the futures. But the righteousness that Paul is contrasting here is the righteousness of Christ which is a promise no for living in the future but to lives in the present. Christ Himself says “he that believes in me has eternal live” the promises of Christ for the believer are in the present tense, not the future.
6 “But the righteousness that comes from faith says,” Now Paul is ready to introduce another kind of righteousness in this chapter as well as he has introduced it in another chapter, like Rom. 3:22, 25. 4:13, and other books, like Phil. 3:9, Heb. 1:3. This righteousness is of a total different character then the previous one in verse 5. The fruits of this righteousness also are of a different character. The source of this righteousness is faith (the word faith is in the genitive case), not the works of the law.
"Do not say in your heart,” Paul used the negative particle Mh. Which is use to deny an idea, and when is accompanies with the aorist imperative is use to express prohibition, which in this case is rightly applied base on what’s follow. Paul is giving a command to forbid something to take effects on our heart or mind. He is about to do a word play using a quote from Deuteronomy 30: 12-14 to illustrate his point. He had used Adam; subsequently he used Abraham, now he move on to Moses to bring home his thought. It appear to me that he is using the greatest of Jewish’s authorities to give the Jewish no excuses for unbelieving.
'Who will ascend into heaven?'" (That is, to bring Christ down) The word used for ascend is avnabh,setai verb indicative future middle deponent 3rd person singular from avnabai,nw I go up, I ascend, but here the word is used in the future tense, he will ascend, but Paul is saying that to think that way is not of faith, because that would be to bring back down, whom has already gone up.
In Deuteronomy 30, Moses’ words are concerning the commandment, it was not far from them because the word was already among them. It was not time for the Jews to think of the word as far away because God’s law and precepts were already in the sanctuary. He said that the word has already been given to them; Moses has gone up to Mount Sinai to get the Law from God. Now they should do their part, keep it near to their heart and observe it. The law was near to their mouth and heart, all they need it to do was to keep it.
NRS Deuteronomy 30:11 “Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" 13 Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?" 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe. 15 See, I have set before you today life and prosperity, death and adversity.”
Christ have overcome the distant and space between men and God, He had brought near to us that which was far, the Word has been made flesh has dwell among us. Paul is using quotes from Deuteronomy to illustrate the point that Jesus has brought near to us that which could be impossible for us to do. He is trying to bring home to the Jews the fact that it will be impossible for them to keep trying to be save by the works of the law.
The word been near in the sanctuary was not good enough for the Jews. Better than been near to the heart and mind it need it to be in their heart and mind. Even if the word was memorized so that they can repeated which is also why Moses said it was in their heart and mouth, it still was not enough. There was a need for a new heart, a new vessel upon which the word of God could abide. Paul is trying to bring this point home that there was need for a new heart and upright spirit. He said that Jesus has gone up and brought down gifts for man. He has done the hard work, He has live the life that we need to live, He has died the death that we need to die, and has resurrected and gone up to heaven leaving behind the Spirit, which has given gifts to men. All that is left for us to do is believe, and confess with our mouth the salvation that has already taken place on our hearts.
7 "or 'Who will descend into the abyss?'" (that is, to bring Christ up from the dead). “katabh,setai verb indicative future middle deponent 3rd person singular”. The verb is on the future tense, He will descend with the “Ti,j adjective pronoun interrogative nominative masculine singular which means who”. Who will descend or who will go down, the word for abyss is “a;busson noun accusative feminine singular” it means bottomless pit is the place of the dead or abyss, the underworld. The meaning; “who will descend into the abyss?” Here Paul is speaking in reference to the dead of Christ; He had descended into the abyss. He had been victorious over death; this is not a question to be coming to our heart or mind because Christ has already given us the victory over death. In Romans 4:25, he had already explained that Christ was delivered because of our transgressions and raised for our justification. To doubt this truth will be as to doubt the reality of the resurrection or bring Christ up from the dead again.
Keener makes the argument that “Who will ascend?” implied ascending up to Mount Sinai to bring the law back once again. He also explains that “Who will descend?” Means; “who will descend to the Red Sea to cross it again?” Quoting Keener below…
“Paul here does Midrash, expounding a text in good Jewish fashion. In context, “Who will ascend?” in Deuteronomy 30:12 means, “Who will ascend again on Mount Sinai, to bring the law down again?” “Who will descend?” in Deuteronomy 30:13 means “Who will descend into the Red Sea to cross it again?”[1]
This explanation does not coincide with Paul teaching and application of the text in the book of Romans, whereas he apply the text to the Messiah death, resurrection and ascension to heaven to accomplish in our behalf what otherwise would be impossible for us.
8 But what does it say? “avlla. ti, le,geiÈ” Paul now is coming back to Moses in Deut. 30:14, what is the reality what is the lesson that we owed to learn here, he is about to give it to us. "The word is near you, on your lips and in your heart" the r`h/ma, noun nominative neuter singular, translated as stated, saying or utterance. The word is near just been stated and alive in the person of the speaker. The word was been near their heart making echoes in the life of the hearer, and accompany by the representative of Christ here on earth. There is the power of the Holy Spirit moving in their hearts weeping Abba to the spirit of man.
(that is, the word of faith that we proclaim); that is the “r`h/ma th/j pi,stewj o] khru,ssomenÅ” the word of faith been proclaims and announce by God’s chosen heralds and instrument of faith and justice. The word of faith is not the word with the dead power of men’s fictitious work, but with the living power of the Holy Spirit and of faith in the life, death, and resurrection of our Lord and Savior Jesus Christ.
9 “because if you confess with your lips that Jesus is Lord” the word confess is “o`mologh,sh|j verb subjunctive aorist active 2nd person singular” The opposite of confessing will be denying this implied that he that does not confess the Lord denied the Lord. This is applied to those having heard the word of faith. Faith comes by hearing of the word of Christ, and they cannot believe unless they hear the word of faith. Paul had learned that confession is vital for a healthy Christian life, he must have learned that from the Gospel, for Christ Himself say…NAU Matthew 10:32 "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven.”
But confession is the result of a believing heart, there can be no true confession unless there is a true faith in the heart of the believer. But that which is believes is not base upon fables or vain philosophy but upon the reality that God raised Jesus from the dead. “and believe in your heart that God raised him from the dead, you will be saved.” The word for saved is in the future tense… “swqh,sh| verb indicative future passive 2nd person singular” but is also passive which mean the subject is the receiver of the action “Salvation is of the Lord” we are the receiver of that salvation but a confession need it to take place in the subject who received the action of salvation.
10 “For one believes with the heart and so is justified,” “kardi,a noun dative feminine singular” the word for heart, this believing in the heart is the beginning of the transformation of the heart, where the promise of a new heart and a new spirit take place. It is also the beginning of the springing up of faith; the heart is like the good ground where the good seed of the word of God is to be plant. In the heart of men is where the justification God gives to the believers take place and once justified the cleaning process is begun.
“and one confesses with the mouth and so is saved.” Paul was aware of the words of Christ, that “from the abundance of the heart the mouth speaks”, therefore the heart need to be fill with the words and righteousness of God. This will bring about the confession “with the mouth that’s Christ is Lord” the results of such confession will be a healthy relationship vertically and horizontally, which results will be the salvation of the body, soul and spirit of the individual. The redemption process that has started in the heart of the believer will be shown by the words of his mouth. Confession is vital to the believers; every believer is to be made disciples of God.
11 The scripture says, "No one who believes in him will be put to shame." Again the Apostle Paul cites the scriptures this time Isaiah 28:16 using part of the text to illustrate his point, but at the same time calling the attention of his audience to go to the scripture and study the Messianic prophecy with different eyes, that is the eyes of faith. The word “put to shame” “kataiscunqh,setai verb indicative future passive 3rd person singular” The word is future passive the shame will surely come at the second coming, been passive the unbeliever will have no saying on the shame that comes upon them. They will receive according to their works. In the other hand those who believe will not be put to shame, Matthew 25 the parables of the goat and the sheep is a good illustration for this text.
NAU Isaiah 28:16 Therefore thus says the Lord GOD, "Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed.
Christ is the corner stone which is the foundation for all Christian, a firm foundation for the believers who are building upon the Rock.
12 For there is no distinction between Jew and Greek; “diastolh. noun nominative feminine singular.” This is the word for distinction or difference, Paul has already established the principle that there is no distinction between Jew and Greek in NRS Romans 3:22 “the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction,” NRS Romans 3:29 “Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,” And best of all in NAU Galatians 3:28 “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” That’s been clears he moves on…
the same Lord is Lord of all and is generous to all who call on him. The word “ku,rioj noun nominative masculine singular” does not repeat itself in the Greek is only mention once. This is the word for Lord, owner, or master used here in a religious sense. Since there is no distinction He is master over those whom He rules, He becomes our owner, not more are we our own, we have been purchase by His own blood. The difference between our Lord and another lord during the Roman world is that this one is a ploutw/n verb participle present active nominative masculine singular from ploute,w” rich and abounding in blessing to bestowed upon those who call upon Him. The word for call is in the present participle “evpikaloume,nouj verb participle present middle accusative masculine plural from evpikale,w” Those who are constantly calling upon Him are also constantly been bless with His blessing, and that’s knowing that all things work for their good. The calling upon Him is the work of faith not works; therefore those who are calling upon Him are those who are of the faith of Jesus.
13 For, "Everyone who calls on the name of the Lord shall be saved." Here Paul is now citing an Old Testament clause found in the book of Joel 2:32. He had already established that “all have sins.” Nobody was excluded from the penalty of sin, now nobody is excludes from the gift of life and salvation. “evpikale,shtai verb subjunctive aorist middle 3rd person singular from evpikale,w” Friberg. (I) To call upon for aid. In the NT, only in the mid., to call upon for aid in one’s own behalf, to invoke, trans.[2] This is the call of faith, that is the only ingredients necessary to be save, calling upon the name of the Lord, should leave no doubts in our mind as to whom does salvation belong. Once the Word of faith is believed in the heart the lips will fervently proclaim the name of Him who makes the heart be ablaze with the Good News of Gospel of salvation. swqh,setai verb indicative future passive 3rd person singular from “σῴζω save (of Christian salvation); save, rescue, deliver; keep safe, preserve; cure, make well.”[3]
The word is in the most descriptive meaning of all that encompassed what’s God desire is for His children. The name upon which salvation is given is on the name of Christ, He is God’s chosen instrument of salvation for human kind. Name is a symbol of character, when we call upon the name we are accepting also the character of Him upon which we call for salvation. That is a call of faith but also included in the name is the character of the one we call upon. When we call upon the Lord we are given him authority to be Lord of our lives and savior of our being. Is a call to transform us into the image of our Lord and Master Jesus Christ, is not an empty call is the call of faith in Him.
CONCLUSION
The words that was been near the heart and lips of the hearer and which Moses was addressing in Deuteronomy 30:11-14, represent Christ’s the Incarnate Word. That is the teaching that Paul is also given us on Romans 10: 5-13. Paul is showing us that the Word of God in the Old Testament was given by God, and brought down to Israel through Moses who was an antitype of the Messiah. Christ also receives the word from God and through His incarnation in human flesh brought it closer than ever to the human heart. The Word that we (in our sinful condition) were impossible to get on our own was now near, there was not needs to go to heaven nor to the abyss to search for them, because the “Word became flesh and dwelt among us” John 1:14. There is not needs to look far above nor down beneath because Christ and His Spirit are at works in our hearts. What are we to do then? All that needs to be done is to believe in the heart and confess with the mouth/lips that Jesus Christ is Lord.
Dunn makes reference in page 614 “the implication is that there was a widespread impression during this whole period that Deut 30:11-14 was referring not simply to the commandment of Moses, not merely to the law as such. Even to suggest that the commandment was “in heaven” or “beyond the sea” was enough to indicate that there was something bigger in view than the written commands of the law, something of cosmic or universal scope…Paul sees in Deut 30 a reference to Christ who comes to clearest expression in the gospel, the word of faith which defines the deeper meaning of Deuteronomy’s “commandment,” at the level of the heart.”[4]
I don’t see exactly what Dunn is trying to imply as conceal in Deuteronomy’s commandment. All I can find in it was that just as Moses went to Mount Sinai and received the word from God. Jesus received the words from God and brought it to us, we don’t have to work ourselves to death or go to heaven nor across the sea or as Paul says to go to the abyss to get the Word. The works has already been done and the Word has been manifested in the flesh, in the person of the Son of God. It takes only faith in Him whom had already written His words upon our heart. As to why “beyond the sea” or “in heaven” I thinks this is to imply that God’s law is deeper and Holier than we can think of or is beyond ourselves. But praise to God, that we don’t have to wonder about where to get God’s Word because it’s already have been brought to us in Christ. That is my understanding of the text.
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[1]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Ro 10:6). Downers Grove, Ill.: InterVarsity Press.
NT (New Testament)
mid (middle)
trans (transitive, transitively)
[2]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.) (G1941). Chattanooga, TN: AMG Publishers.
[3]Newman, B. M. (1993). Concise Greek-English dictionary of the New Testament. (177). Stuttgart, Germany: Deutsche Bibelgesellschaft; United Bible Societies.
[4] Dunn, James D. G.: Word Biblical Commentary : Romans 9-16. Dallas : Word, Incorporated, 2002 (Word Biblical Commentary 38B), S. 614