by Jens Randolff
October 3, 2008
CONTENTS
TABLES iv
INTRODUCTION 1
BIBLIOGRAPHY 18
TABLES
TABLE 1. Paul’s Use of the Old Testament in His Epistle to the Romans[1]
Rom 1:17 Hab 2:4 IF: “as it is written.”
Rom 2:24 Isa 52:5 IF: “as it is written.”
Rom 3:4 Ps 51:4 [MT= 51:6; LXX= 50:6] IF: “as it is written.”
Rom 3:10–18 Pss 14:1–3 [LXX= 13:1–3]; 5:9 [MT and LXX= 5:10]; 140:3 [MT= 140:4; LXX= 139:4]; 10:7 [MT= 9:28]; Isa 59:7–8; Ps 36:1 [MT= 36:2; LXX= 35:2] IF: “as it is written.”
Rom 4:3, 9, 22 Gen 15:6 IF: “What does the scripture say?”
Rom 4:7–8 Ps 32:1–2 [LXX= 31:1–2] IF: “as David also says.”
Rom 4:17 Gen 17:5 IF: “as it is written.”
Rom 4:18 Gen 15:5 IF: “according to that which was said.”
Rom 7:7 Exod 20:17; Deut 5:21 IF: “the law said.”
Rom 8:36 Ps 44:22 [MT= 44:23; LXX= 43:23] IF: “as it is written.”
Rom 9:7 Gen 21:12 IF: “but.”
Rom 9:9 Gen 18:10, 14 IF: “this is the word of promise.”
Rom 9:12 Gen 25:23 IF: “it was said to her.”
Rom 9:13 Mal 1:2–3 IF: “as it is written.”
Rom 9:15 Exod 33:19 IF: “to Moses he said.”
Rom 9:17 Exod 9:16 IF: “the scripture said to Pharaoh.”
Rom 9:25–26 Hos 2:23 [MT = 2:25], 1:10 [MT = 2:1] IF: “as he [God] said also in Hosea.”
Rom 9:27–28 Isa 10:22–23 IF: “Hosea cried out concerning Israel.”
Rom 9:29 Isa 1:9 IF:“as Isaiah said before.”
Rom 9:33 Isa 28:16; 8:14 IF: “as it is written.”
Rom 10:5 Lev 18:5 IF:“Moses wrote.”
Rom 10:6–8 Deut 30:12–14 IF:“the righteousness that is by faith speaks in this manner.”
Rom 10:11 Isa 28:16 IF:“the scripture says.”
Rom 10:13 Joel 2:32 [MT and LXX= 3:5] IF:“for.”
Rom 10:15 Isa 52:7 IF:“as it is written.”
Rom 10:16 Isa 53:1 IF:“Isaiah says.”
Rom 10:18 Ps 19:4 [MT= 19:5; LXX= 18:5] IF:“yes, indeed (μενοῦνγε).”
Rom 10:19 Deut 32:21 IF:“Moses says.”
Rom 10:20–21 Isa 65:1–2 IF:“Isaiah says.”
Rom 11:3 1 Kgs 19:14 IF:“the scripture says of Elijah.”
Rom 11:4 1 Kgs 19:18 IF:“What was the divine response to him?”
Rom 11:8 Isa 29:10; Deut 29:4 [MT= 29:3] IF:“as it is written.”
Rom 11:9–10 Ps 69:22–23 [MT= 69:23–24; LXX 68:23–24] IF:“David says.”
Rom 11:26–27 Isa 59:20–21; 27:9 IF:“as it is written.”
Rom 11:34–35 Isa 40:13; Job 41:11 [MT and LXX= 41:3] IF:“for.”
Rom 12:19–20 Deut 32:35; Prov. 25:21–22 IF:“it is written … says the Lord.”
Rom 13:9 Exod 20:13–17; Deut 5:17–21 IF:“for this.”
Rom 13:9 Lev 19:18 IF:“if there is any other commandment, it is summed up in this word.”
Rom 14:11 Isa 45:23 IF:“as it is written.”
Rom 15:3 Ps 69:9 [MT=69:10; LXX= 68:10] IF:“as it is written.”
Rom 15:9 Ps 18:49 [MT=18:50; LXX= 17:50] IF:“as it is written.”
Rom 15:10 Deut 32:43 IF:“again he says.”
Rom 15:11 Ps 117:1 [LXX=116:1] IF:“and again.”
Rom 15:12 Isa 11:10 IF:“and again Isaiah says.”
Rom 15:21 Isa 52:15 IF:“as it is written.”
IF Introductory Formula
LXX Septuagint (A = Alexandrinus; B = Vaticanus)
MT Masoretic Text
INTRODUCTION
The epistle to the Romans is the first of three letters in the New Testament (NT) based on one verse of Scripture, "The righteous will live by his faith." (Hab. 2:4, HCSB), which is found in Rom. 1:17.[2] Here the apostle Paul is almost literally quoting Hab. 2:4b, and he could not have chosen a better prophecy from which to quote. The passage fits the situation exactly and in connection with the question, "What must I do to be accepted by God?" it remains true as well that "The righteous will live by his faith." "In quietness and confidence shall be your strength" (Isa. 30:15).[3]
Paul‘s message is nothing other than a proclamation of the scriptures. His purpose is to communicate that in the person of Jesus Christ (1:1-7; 10:1-4; 15:4; 16:25-27) the “gospel of God concerning His Son” is the fulfillment of the Old Testament (OT) prophesies. Paul quotes roughly 60 times from the OT, not counting his frequent use of allusions throughout the epistle, more times than in any of his other letters.[4] His quotes originate mostly from the book of Psalms and the book of Isaiah [see table 1], and his references to or quotations from the Old Testament are often paraphrased, summarized, and in some cases, such as Rom 3:10-18, a compilation of quotes from several books, paragraphs, and verses.
An interesting fact is Paul’s use of allusions, which make up the central theological vocabulary of this epistle, such as “gospel”, “promise”, “faith”, “son of God”, “Holy Spirit”, to name a few, all of which are rooted in Hebrew Scripture. Paul also uses allusions to capture broader subjects without directly quoting any text, such as his references to the “fall of man” and his godless and unrighteous nature (1:18-32), Adam’s transgressions (5:12-21), as well as human conflict with God’s law (7:7-25), which are references to the Genesis 3 narrative.
Furthermore, Paul’s ever so slight hints to the Shema’, (שְׁמַע [shâma` /shem•ah/], Heb. “hear), form the foundation on which he rests his argument through the end of Romans 11 and beyond. However, the only subtle allusion is found in Romans 3:30.[5]
Significance of the Shĕma‘
The central teaching of Judaism, the Shĕma‘, proclaims: “Listen,[6] Israel: The Lord our God, the Lord is One.” (Deut. 6:4, HCSB).[7] It was the Jewish confession of faith, proclaiming the unity of God,[8] and following the exile, became the canonic creed of the Jewish faith never to be seriously questioned again.[9] It is the best-known verse in all of Judaism and was widely used in Jewish liturgy.[10] The last letters of the first and last words of this verse are written in Hebrew Bibles in oversized script, thereby forming the Hebrew word ‘witness’ to indicate that by this verse Jews bore witness to the oneness and uniqueness of their God.[11]
Paul employs the Shĕma‘ to support his argument that if there is only one God, then this necessitates that He is the not only God of the Jews, but the God of all.[12] Jesus Himself distinguished the Shĕma‘ as the first commandment in the law (Mark 12:29).[13]
Justification by Faith
Paul, being a Jew himself and having been trained as a Pharisee, naturally had a greater understanding of Jewish thought and theology than most. It is perhaps for that reason alone, that Paul repeatedly cites the OT to make his point. He makes reference to the Patriarchs and their standing before Jehovah, to make his argument. For example, Paul destroys the wrongful use of Abraham, the Jewish model of models, as an example of the conventional "works-salvation" view. Salvation for Abraham was “sola fide” and Paul illustrates his point by quoting from the book of Genesis, "Abram believed the Lord, and He credited it to him as righteousness." (Gen 15:6. HCSB)
Furthermore, Paul makes the argument that Abraham was declared righteous while still a Gentile, which he remained for some fourteen to twenty-nine years before he became a Jew! Henceforth, "sola fide" was a Gentile principle long before it became Jewish reality. Abraham is the father of uncircumcised believers and the father of circumcised believers—not on the ground of circumcision, but of faith.
If circumcision and its many blessings had nothing to do with Abraham's justification, the Law had even less to do with it. Paul explains in verse 13, "For the promise to Abraham or to his descendants that he would inherit the world was not through the law, but through the righteousness that comes by faith"
Having established the "faith alone" principle, Paul goes on to say, "Now to the one who works, pay is not considered as a gift, but as something owed. But to the one who does not work, but believes on Him who declares righteous the ungodly, his faith is credited for righteousness." (Rom 4:4, 5, HCSB).
This must have been an enervating concept and unsettling terms to the traditional Jewish ear. First, Paul discourages working for salvation. Second, the self-contradictory description of God as a "God who justifies the wicked" (literally the ungodly) assaulted traditional sensibilities. The Old Testament repeatedly denounces the acquittal of the wicked and the condemnation of the innocent. In fact, to discourage such injustice God presented himself as an example saying, "I will not justify the guilty." (Exodus 23:7, HCSB). Thus, to say that God justifies the wicked seemed outrageous to the law-abiding Jews. However, the difference lies between law and grace. God forbids in the Law what in fact he does by grace in the gospel.[14]
Further Evidence
Having established that Abraham was regarded as righteous by faith before his good works, and having sufficiently stated the “sola fide” principle, Paul turns the attention to yet another great Old Testament saint—King David. He retells the narrative of David's blessedness and joyous relief at having his sins against Bathsheba and Uriah forgiven, an undeserved righteousness bestowed upon him, as described in Psalm 32:1, 2.
Paul explains that David states the same principle when he speaks of the blessedness of the man to whom God credits righteousness apart from works:
"How happy is the one whose transgression is forgiven, whose sin is covered!
How happy is the man the Lord does not charge with sin, and in whose spirit is no deceit!" (Ps 32:1-2, HCSB)[15]
David had unmerited righteousness credited to him is, because of faith! He had broken three of the ten Commandments outright when he coveted Bathsheba, committed adultery, and murdered Uriah. The Old Testament sacrificial system made no provision for such premeditated sin.[16] This is why David cried in Psalm 51:16,17:
"You do not want a sacrifice, or I would give it; You are not pleased with a burnt offering. The sacrifice pleasing to God is a broken spirit. God, You will not despise a broken and humbled heart."[17]
Conclusion
In conclusion, the most influential voice in Judaism was the voice of "father Abraham," so Paul suggests to his readers that they study the patriarch on the matter of faith: "What then can we say that Abraham, our forefather according to the flesh, has found? [the matter of faith versus works]?" (Rom 4:1, HCSB) The significance of Paul's line of arguing is that the testimony of the founder of the faith would have far-reaching importance.[18]
Paul draws this magnificent conclusion: "This is why the promise is by faith, so that it may be according to grace, to guarantee it to all the descendants—not only to those who are of the law, but also to those who are of Abraham's faith. He is the father of us all" (Rom 4:16, HCSB). The universal principle of grace teaches us that salvation comes by faith alone.[19]
The church father Origen, in his Commentary on the Epistle to the Romans, reasoned it syllogistically (brackets added): "This is a rhetorical argument, which goes like this:
[Major Premise:] Someone who is justified by works has nothing to boast of before God.
[Minor Premise:] But Abraham did have something to glory in before God.
[Conclusion:] Therefore he was justified by faith and not by works."[20]
The final doxology in Paul’s epistle is directed at the church in Rome to remind the brethren of the guilty, idolatrous nature of man (1:18-23)
25 Now to Him who has power to strengthen you
according to my gospel and the proclamation of Jesus Christ,
according to the revelation of the sacred secret
kept silent for long ages, 26 but now revealed and made known
through the prophetic Scriptures, according to the command of the eternal God,
to advance the obedience of faith among all nations— 27 to the only wise God, through Jesus Christ—
to Him be the glory forever! Amen.
(Rom 16:25-27, HCSB)
Here, Paul reiterates that that the church in Rome was established by God, not man. Furthermore, Paul reminds his audience that the work of an apostle depends solely on the power of God, which is also the message of the gospel and the promulgation of Jesus Christ. The mystery of Israel’s salvation is found in Scripture (11:25-27) and in the mystery of the gospel, which was silent for long ages (16:25d). Yet, the mystery has now been “revealed and made manifest” (16:25c, 26a [cf. 1:17; 3:21]). Thus, that which was present in Scripture is now revealed.[21]
Paul’s giving glory “to the only wise God” is an expression of salvation received, as implied in his earlier allusion to Genesis 3. It shows Paul’s “gratitude for God’s revelation of His saving grace in Christ Jesus. Paul’s praise and worship of God is in response to God’s mercy and unexpected work of salvation through Jesus the Messiah. God alone is wise and “to Him be the glory forever, Amen.”
Endnotes:
[1] Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, 2nd ed. (Grand Rapids, Mich.; Vancouver: W.B. Eerdmans; Regent College Pub., 1999), 92.
[2] Warren W. Wiersbe, Wiersbe's Expository Outlines On The Old Testament (Wheaton, Ill.: Victor Books, 1993), 362.
[3] William Hendriksen, and Simon J. Kistemaker, New Testament Commentary: Exposition of Paul's Epistle to The Romans (Grand Rapids, MI: Baker Book House, 1953-2001), 63-65.
[4] G.K. Beale, and D.A. Carson, eds., Commentary On The New Testament Use of The Old Testament (Grand Rapids, Mich.: Baker Academic; reprint, Nottingham, England: Apollos, 2007), 607.
[5] Ibid
[6] Some other versions render it “hear”.
[7] Norman L. Geisler, Baker Encyclopaedia of Christian Apologetics (Grand Rapids, Mich.: Baker Books, 1999), 730.
[8] Bruce Corley, Steve W. Lemke, and Grant I. Lovejoy, eds., Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, 2d ed. (Nashville, Tenn.: Broadman & Holman, 2002), 467.
[9] Scot McKnight, Introducing New Testament Interpretation: Guides to New Testament Exegesis; 1 (Grand Rapids, MI: Baker Books, 1989), 40.
[10] Longenecker, Biblical Exegesis in The Apostolic Period, 51.
[11] Beale, and Carson, eds., Commentary On The New Testament Use of The Old Testament, 607.
[12] Thomas R. Schreiner, Romans, Baker Exegetical Commentary On The New Testament, vol. 6 (Grand Rapids, MI: Baker Academic, 2008, c1998), 205.
[13] Paul J. Achtemeier, Publishers Harper & Row, and Society of Biblical Literature, Harper's Bible Dictionary, Includes Index., 1st ed. (San Francisco: Harper & Row, 1985), 939.
[14] F. F. Bruce, The Epistle of Paul to The Romans (London: The Tyndale Press, 1966), 114.
[15] R. Kent Hughes, Romans: Righteousness From Heaven (Wheaton, Ill.: Crossway Books, 1991), 92.
[16] A. A. Anderson, The Book of Psalms, vol. 1 (Grand Rapids, MI: Eerdmans, 1981), 401.
[17] Hughes, Romans: Righteousness From Heaven, 92.
[18] Kenneth Boa, and William Kruidenier, Romans, Holman New Testament Commentary; Holman Reference, vol. 6 (Nashville, TN: Broadman amp; Holman Publishers, 2000), 127.
[19] Hughes, Romans: Righteousness From Heaven, 94.
[20] Gerald Bray, ed., Romans, Ancient Christian Commentary On Scripture, vol. 6 (Downers Grove, IL: InterVarsity Press, 2005), 105.
[21] Beale, and Carson, eds., Commentary On The New Testament Use of The Old Testament, 692-93.
BIBLIOGRAPHY
Anderson, A. A. The Book of Psalms. Vol. 1. Grand Rapids, MI: Eerdmans, 1981.
Achtemeier, Paul J., Publishers Harper & Row, and Society of Biblical Literature. Harper's Bible Dictionary, Includes Index., 1st ed. San Francisco: Harper & Row, 1985.
Beale, G.K., and D.A. Carson, eds. Commentary On The New Testament Use of The Old Testament. Grand Rapids, Mich.: Baker Academic. Reprint, Nottingham, England: Apollos, 2007.
Boa, Kenneth, and William Kruidenier. Romans, Holman New Testament Commentary; Holman Reference. Vol. 6. Nashville, TN: Broadman amp; Holman Publishers, 2000.
Bray, Gerald, ed. Romans, Ancient Christian Commentary On Scripture. Vol. 6. Downers Grove, IL: InterVarsity Press, 2005.
Bruce, F. F. The Epistle of Paul to The Romans. London: The Tyndale Press, 1966.
Corley, Bruce, Steve W. Lemke, and Grant I. Lovejoy, eds. Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, 2d ed. Nashville, TN: Broadman & Holman, 2002.
Geisler, Norman L. Baker Encyclopedia of Christian Apologetics. Grand Rapids, MI: Baker Books, 1999.
Hendriksen, William, and Simon J. Kistemaker. New Testament Commentary: Exposition of Paul's Epistle to The Romans. Grand Rapids, MI: Baker Book House, 1953-2001.
Hughes, R. Kent. Romans: Righteousness From Heaven. Wheaton, IL: Crossway Books, 1991.
Longenecker, Richard N. Biblical Exegesis in The Apostolic Period, 2d ed. Vancouver: Regent College Pub., 1999.
McKnight, Scot. Introducing New Testament Interpretation: Guides to New Testament Exegesis; 1. Grand Rapids, MI: Baker Books, 1989.
Schreiner, Thomas R. Romans. Baker Exegetical Commentary On The New Testament, vol. 6. Grand Rapids, MI: Baker Academic, 2008, c1998.
Wiersbe, Warren W. Wiersbe's Expository Outlines On The Old Testament. Wheaton, IL: Victor Books, 1993.
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