I’ve been gradually working through the book of Romans whilst at the same time, antisemitism has been rearing it’s ugly head again. Often, antisemitism within Christianity is associated with interpretations of Paul and the Gospels, especially where they are seen to specifically blame Jews for the death of Jesus or to teach the idea of the Church replacing Israel as God’s covenant people. So, I thought it was worth having a look at Paul’s argument in Romans to see what he actually says. It’s helpful to remember as we begin that Saul-Paul along with the Gospel writers were Jewish and perhaps one of the challenges has been the failure by all sides to read them as such.
Overview of Romans 1-11 and what it says about the Jewish people
In Romans 1:16-17, Paul says:
“16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith,[e] as it is written, “The righteous shall live by faith.”
It’s important that we make this our starting point because the argument that follows for much of the next few chapters is intended to support this. Paul’s aim is to show his confidence in the Gospel, the good news that Jesus came as the Messiah, died for our sins and rose again. This good news how power to save because it reveals God’s righteousness. The word righteousness here could be intended to indicate God’s character, that he is righteous or a quality that we receive from God, “God is righteous” or “righteousness from God”, something he will give to us. The sense throughout Romans, in my opinion is that Paul is thinking about both, we receive righteousness from God because that is his nature. The act of salvation itself is also righteousness because it is God’s righteous act.
Paul will then show why we need this good news. It’s because as well as his righteousness being revealed, so too is his wrath, or righteous judgement (1:18-32). Then in chapter having described the way that we are all without excuse, Jew and Gentile alike because we have received revelation from God, Paul turns specifically to his Jewish brothers and sisters. Those who judge others, condemn themselves when they do the same thing (2:1). If you have received the Law (Torah) and sin, then you are judged by it, especially as you prove by your judgement of others that you know it (2:12-16).
This is where Paul critiques his own people the most. His argument is that in various ways, they show that they know the Law, the know Torah and they use it to pronounce judgement on others, this perhaps reflects traditions that particularly condemned Gentiles. However, in different ways, they do the same things they condemn (2:17-24). This is not to suggest that every Jew was an adulterer, thief or temple robber but rather, the way that some committed those sins was a reminder for the way that all have broken God’s Law. In chapter 3, Paul will insist that there is no one righteous (3:10).
This argument is leading to a question about circumcision. Paul is clear that circumcision does have value. Here, he is talking about the way that circumcision acts as the sign that identifies you as Jewish and distinguishes you from Gentiles (uncircumcised). He argues that circumcision has value, only if you actually obey the Law because God is concerned with doers not mere hearers (2:25). This means that if you are circumcised but disobeying the law, then your circumcision is useless, of no value because you are not living according to your identity. However, the uncircumcised law keeper is regarded as circumcised by God, his obedience is credited to him as circumcision. The same language is used here as Paul uses in chapter 4 to say that faith is credited to us or reckoned to us as righteousness. This is because righteousness is a status, an identity that God’s people have, God is righteous and so those who truly display his image are righteous too 2:26). We need an inward status of circumcision, we need a heart that loves God, we need the Spirit (2:25-29).
However, what we are already picking up is that Paul has low confidence in his own people to keep the Law, not because they are being singled out but because this is true of all people. In chapter 8, he will point out the weakness of the Law, it’s powerless to change and to save. We need the Gospel, we need righteousness/salvation apart from the Law because the Law lacks the power to produce true righteousness. So he opens chapter 3 with the question :
Then what advantage has the Jew? Or what is the value of circumcision?
He then responds:
“2 Much in every way. To begin with, the Jews were entrusted with the oracles of God. 3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar, as it is written. “That you may be justified in your words, and prevail when you are judged.” (3:2-4).
So, the Jews benefit from being God’s people, benefit from the covenant because with the sign comes God’s revelation in the Law and the Prophets. And furthermore, even if some people don’t keep the covenant, that cannot harm God. He will lose no honour, no glory, in fact, he is more justified, receives greater glory as human unfaithfulness highlights divine faithfulness.
One thing that Paul will pick up on more than once is how people can then try to twist this to suggest that his theology gives an excuse for sin. In chapter 6:1 he will ask if we should sin more so that grace abounds more, here he asks:
5 But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.)
His response is:
6 By no means! For then how could God judge the world?”
Now, to our modern way of thinking about apologetics, that doesn’t sound like the kind of answer we were expecting. However, remember that Paul isn’t doing modern, or classical apologetics to prove God’s existence to doubting people. Rather, he is talking to people who share his worldview. They acknowledge that in general, they can talk about God being righteous. They recognise his justice towards others. However, they are concerned about their specific experience of God’s justice, they are God’s people, so if God benefits, then why should they be penalised? Paul’s point is that if you already know that God’s character is righteous and his actions towards others are just, then you have to accept that he is being just towards you.
Notice too, on a side point that this also highlights some misunderstandings around contemporary attacks on the doctrine of Penal Substitution. One argument goes that the doctrine was invented by Anselm to fit with a medieval understanding of honour and satisfaction. God suffers loss to his honour and so that honour must be satisfied. The argument is that this concept is a medieval construct. Now, we have to be careful in our articulation of penal substitution. Paul is clear that God cannot strictly speaking suffer loss in relation to his honour and glory. So, in that sense, the issue is not about restitution. However, it is clear that the framing of honour was important to the discussion in Paul’s day, not an invention 1000 years later.
Returning to our main point though. Paul is seeking to show that our only boast is the Gospel, not in ethnicity, not in our own self-righteous, not even if you like , other people such as Abraham or Moses. So, he goes on to argue that none of us can keep the law, all sin and fall short of God’s glory (note that the problem is on our side and if there is a loss, it is to the image bearer, not the image owner).
The Law condemns but it does not save, it does not produce righteousness and so:
“20 by works of the law no human being[c] will be justified in his sight, since through the law comes knowledge of sin. ( 3:20).
That’s why Jesus came. He offers righteousness and salvation, something the law cannot deliver on, so that Paul famously says:
“23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus (3:23).
The result of this is that no-one, Jew and Gentile alike can boast in their own status or ability (3:27) and instead, we discover that we are justified by faith, it is credited to us as righteousness (Romans 4:1-8). Paul will then show that this was something true for Abraham, as well as us and that this was declared about Abraham before his circumcision meaning that the truth applies to both circumcised and uncircumcised alike, if they have faith(4:9-12).
So, those who have faith and are righteous, who are part of the covenant because they are literally right with God are those who have been baptised into Christ, into his death and resurrection (6:2-4) and so are no longer under condemnation (8:1). This means that our only boast is in Jesus, not in ourselves or our ethnic group. As Paul will say elsewhere, we are “saved by grace alone.”
The important point here is that Paul is not at any point seeking to diminish either his own people, the Jews or the Covenant with Abraham. Even in terms of the covenant with Moses, the point is not that it is bad but that it is limited, insufficient but that the deficiency is not in the Law itself but in our sinful nature. His purpose is to give greater glory to God and give us greater confidence, sole confidence in the Gospel.
Then in Romans 9-11, he will share his heart burden for his own people, the Jews. He writes out of deep love for them and a great concern to see them saved, to see them benefit from the new covenant in Jesus the Messiah. He is grieved at their rejection of Jesus but remains hopeful. He argues that God is using the conversion of Gentiles to provoke jealousy amongst Jews so that they will turn to God (11:11). He argues that “all Israel will be saved” (11:26). The point is that the promise and therefore the covenant were always to do with faith, as evidence by Abraham. So, for Paul, there is the physical nation of Israel. There will of course be a natural affinity with his own people in human terms. However, he has a remnant theology believing that there were always some who had true faith and those were the ones who benefited from the covenant promises (11:1-6)
As for the Gentiles, God has not started a new, alternative plan through Jesus for them. He is not starting a new covenant people. The plan was always that the blessing promised to Abraham would be for all peoples and so Gentiles are grafted in, they don’t replace, they become part of God’s people, part of Israel (11:17).
Implications for Replacement Theology
Replacement Theology is the idea that the church have replaced Israel and tends to be accompanied with the idea that God specifically rejected the Jews because they had blood on their hands for the death of Jesus. On a side note, the Gospels are clear that all peoples are culpable for Jesus’ death. Pilate’s attempt to wash his hands of Christ’s blood was futile.
Romans 1-11 doesn’t offer a replacement theology in that God’s people are not replaced. It might be argued that there is to some extent a replacement covenant but we also need to remember that it is not the covenant with Abraham that is replaced, that still stands. Rather, it is the covenant with Moses and not because there was anything wrong in it but rather because it served its purpose to point to Christ.
Where does that leave us in terms of antisemitism
Romans leaves no place for antisemitism. Those who seek to use the Gospels and Paul in this way have fundamentally misunderstood them. Israel and so, the Jewish people have played a special purpose in God’s redemption plan. There is privilege in that. Jews and Gentiles alike need a saviour. Paul is clear that not only can Jews not rely on legalistic or ethnic pride but nor too can Gentiles. Paul wrote as a Jewish believer in Jesus the Messiah with a great love and burden for non-Jews desiring that they would benefit along with Jews from the Jewish Messiah.
We should share Paul’s burden. We should have great love and care for our Jewish friends. This means that we do want them to discover the wonderful hope in Jesus the Messiah. We should not allow Scripture and our beliefs used as a pretext for Jew hate.
Faithroots 