{"id":4542,"date":"2021-12-24T16:28:57","date_gmt":"2021-12-24T22:28:57","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?page_id=4542"},"modified":"2021-12-24T16:46:49","modified_gmt":"2021-12-24T22:46:49","slug":"romans-chapter-3","status":"publish","type":"page","link":"http:\/\/nazarenespace.com\/blog\/romans-chapter-3\/","title":{"rendered":"Romans Chapter 3"},"content":{"rendered":"\n
\"\"<\/figure><\/div>\n\n\n\n

<\/p>\n\n\n\n

James Trimm\u2019s Nazarene Commentary on Romans Chapter<\/strong> 3<\/h3>\n\n\n\n

3:1 Therefore, what is the advantage of the Jew: or what is the profit of circumcision?
3:2 Much in everything! First, that they, were entrusted with the Words of Eloah:<\/strong><\/p>\n\n\n\n

Although in Galatians 4:21; 5:2 Paul tells us that circumcision is of no profit to those who wish to be \u201cunder the law\u201d but here he tells us that for the believer, the advantage of circumcision is \u201cMuch in everything!\u201d. <\/p>\n\n\n\n

3:3 For if some of them did not believe, did they make void the Trust of Eloah in that they did not believe?<\/strong><\/p>\n\n\n\n

3:4 Absolutely not! For Eloah is true, and every man [is] false. As it is written, You should be upright in your words, and be innocent when they judge you.<\/strong><\/p>\n\n\n\n

3:5 But if our unrighteousness establishes the righteousness of Eloah, what shall we say?  Is Eloah unrighteous who brings to pass His wrath? I speak as a son of man.<\/strong><\/p>\n\n\n\n

3:6 Absolutely not! If so, how will Eloah judge the world?<\/strong><\/p>\n\n\n\n

3:7 But if the Truth of Eloah has been increased, by my falsehood to His glory, why therefore am I judged as a sinner?<\/strong><\/p>\n\n\n\n

3:8 Or perhaps [we should say], as they blaspheme concerning us, and say that we say, We should do evil so that good might come: their judgment is reserved to justice.<\/strong><\/p>\n\n\n\n

Kefa warns us in the Scriptures that Paul’s writings are difficult to understand. He warns us saying:<\/p>\n\n\n\n

…in which are some things hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the rest of the Scriptures. (2Pt. 3:15-16)<\/em><\/p>\n\n\n\n

Paul knew that his teachings were being twisted; he mentions this in Romans, saying:<\/p>\n\n\n\n

And why not say, “Let us do evil that good may come”? — as we are slanderously reported and as some affirm that we say.” (Rom. 3:8)<\/em><\/p>\n\n\n\n

Paul elaborates on this slanderous twist of his teachings, saying:<\/p>\n\n\n\n

What shall we say then? Shall we continue in sin that grace may abound? Certainly not!..” (Rom. 6:1-2)<\/em><\/p>\n\n\n\n

and<\/p>\n\n\n\n

What then? Shall we sin because we are not under the Torah but under grace? Certainly not!” (Rom. 6:15).<\/em><\/p>\n\n\n\n

So then, Paul was misunderstood as teaching that because we are under grace, we need not observe the Torah.<\/p>\n\n\n\n

Upon his visit to Jerusalem in Acts 21 Paul was confronted with this slanderous twist of his teachings. He was told:<\/p>\n\n\n\n

You see, brother, how many thousands of Jews there are who believe, and they are all zealous for the Torah; but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. (Acts 21:20-21)<\/em><\/p>\n\n\n\n

In order to prove that this was nothing more than slander, Paul takes the nazarite vow and goes to make offerings (sacrifices) at the Temple (Acts 21:22-26 & Num. 6:13-21) demonstrating that he himself kept the Torah (Acts 21:24). Paul did and said many things to prove that he both kept and taught the Torah. He:<\/p>\n\n\n\n

* circumcised Timothy (Acts 16:1-3)<\/p>\n\n\n\n

* took the nazarite vow (Acts 18:18; 21:17-26)<\/p>\n\n\n\n

* taught and observed the Jewish holy days such as:<\/p>\n\n\n\n

* Passover (Acts 20:6; 1Cor. 5:6-8; 11:17-34)<\/p>\n\n\n\n

* Shavuot (Pentecost) (Acts 20:16; 1Cor. 16:8)<\/p>\n\n\n\n

* fasting on Yom Kippur (Acts 27:9)<\/p>\n\n\n\n

* and even performed animal sacrifices in the Temple (Acts 21:17-26\/Num. 6:13-21; Acts 24:17-18)<\/p>\n\n\n\n

Among his more notable statements on the subject are:<\/p>\n\n\n\n

* “Neither against the Jewish Torah, nor against the Temple, nor against Caesar have I offended in anything at all.” (Acts 25:8)<\/p>\n\n\n\n

* “I have done nothing against our people or the customs of our fathers.” (Acts 28:17)<\/p>\n\n\n\n

* “…the Torah is holy and the commandment is holy and just and good.” (Rom. 7:12)<\/p>\n\n\n\n

* “Do we then nullify the Torah through faith? May it never be! On the contrary, we maintain the Torah.” (Rom. 3:31).<\/p>\n\n\n\n

3:9 How then do we hold the superiority: though we from before, determined, concerning the Jews and concerning the Aramaeans, that they were all under sin?<\/strong><\/p>\n\n\n\n

3:10 As it is written, There is not one righteous [man], not even one,<\/strong><\/p>\n\n\n\n

3:11 Nor [one] who understands nor who seeks Eloah.<\/strong><\/p>\n\n\n\n

12 All of them have turned aside as one, and are rejected, and there is no one who does good, not even one. (Ps. 14:1-3; Ps. 53:1-3)<\/strong><\/p>\n\n\n\n

3:13 Their throats [are] open graves, and their tongues [are] deceitful (Ps. 5:10(9)) and the venom of the asp [is] under their lips. (Ps. 140:4 (3)<\/p>\n\n\n\n

3:14 Their mouth is filled with cursing and bitterness: (Ps. 10:7)<\/strong><\/p>\n\n\n\n

3:15 And their feet [are] swift to shed blood.<\/strong><\/p>\n\n\n\n

3:16 Adversity and misery [are] in their paths,<\/strong><\/p>\n\n\n\n

3:17 And they do not know the path of shalom: (Is. 59:7-8; Prov. 1:16)<\/strong><\/p>\n\n\n\n

3:18 And there is no fear of Eloah before their eyes. (Ps. 36:2(1))<\/strong><\/p>\n\n\n\n

3:20 Because of this, by the Ma’aseh HaTorah (\u201cWorks of the Law), all flesh is not justified before Him:<\/strong> for by the Torah, sin is known.<\/strong><\/p>\n\n\n\n

Much of the confusion about Paul’s teachings on the Torah involves two scripture phrases, which appear in the New Testament only in Paul’s writings (in Rom. Gal. & 1Cor.). These two phrases are “works of the law” and “under the law”, each of which appears 10 times in the Scriptures.<\/p>\n\n\n\n

The first of these phrases, “works of the law”, is best understood through its usage in Gal. 2:16. Here Paul writes:<\/p>\n\n\n\n

knowing that a man is not justified by works of the law<\/strong> but by faith in Yeshua the Messiah, even we have believed in Messiah Yeshua, that we might be justified by faith in Messiah and not by the works of the law<\/strong>; for by the works of the law<\/strong> no flesh shall be justified.<\/em><\/p>\n\n\n\n

Paul uses this phrase to describe a false method of justification which is diametrically opposed to “faith in the Messiah”. To Paul “works of the law” is not an obsolete Old Testament system, but a heresy that has never been true.<\/p>\n\n\n\n

The term “works of the Torah” has shown up as a technical theological term used in a document in the Dead Sea Scrolls called MMT which says:<\/p>\n\n\n\n

Now we have written to you some of the works of the law<\/em><\/strong>, those which we determined would be beneficial for you… And it will be reckoned to you as righteousness, in that you have done what is right and good before Him… (4QMMT (4Q394-399) Section C lines 26b-31)<\/p>\n\n\n\n

3:20; 4:1-5<\/h5>\n\n\n\n

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)<\/strong><\/p>\n\n\n\n

(For not the hearers of the law are just before God, but the doers of the law shall be justified.) (Romans 2:13)<\/em><\/p>\n\n\n\n

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16)<\/em><\/p>\n\n\n\n

Ye see then how that by works a man is justified, and not by faith only. (James 2:24)<\/em><\/p>\n\n\n\n

The problem here is misunderstanding the Semitic text. The Hebrew and Aramaic word TZADAKA (Just\/Righteous) is an ambiguous word with many meanings. This word can mean, “to display righteousness” and it can mean be a synonym for “salvation.”<\/p>\n\n\n\n

For example Jn. 7:29:<\/p>\n\n\n\n

“the people… and the publicans justified God, being immersed with the immersion of Yochanan.”<\/em><\/p>\n\n\n\n

Here it is clear that TZADAKA refers to a “display of righteousness” and NOT salvation, since the people clearly were not bring salvation to God.<\/p>\n\n\n\n

Another example of this usage is in Isaiah 32:17 “work of righteousness”. When Paul says Abraham was justified by faith (Rom. 4:1-5; Gal. 3:6-9) he speaks in the context of “salvation” and refers to Gen. 15:6. This is the same usage as in Psalm 71:15 where TZADAKA is used in poetic parallelism as a synonym for “Salvation” (YESHUA).<\/p>\n\n\n\n

When Ya’akov (James) says that Abraham was justified by works he speaks in context of a display of righteousness (James 2:18) and refers to an event in Gen. 22 which took place many years AFTER Abraham had ALREADY been justified by faith (in Gen. 15:6). In the Hebrew\/Aramaic there is absolutely NO conflict between Paul and Ya’akov here.<\/p>\n\n\n\n

In Romans 1:15-5:25 \u00a0Paul gives a Petihah (Proem) Homiletic Midrash <\/p>\n\n\n\n

Petihah (Aramaic: Petihta) is a Hebrew word meaning “opening” while “Proem” is a Greek word meaning prelude. In a Petihta Homiletic Exogesis an introductory text is given, a sermon is built on this introductory texts often using additional texts. The sermon closes with a final text which usually repeats or alludes to the initial text. This process usually involves Hillel’s second rule, G’ZARA SHEVA (equivalence of expressions) thru which catchwords or keywords link the sermon together, being found in the initial text, the final text, often in the additional texts, and in the exposition itself.<\/p>\n\n\n\n

The Sixth Rule of Hillel: (Analogy made from another passage)<\/em><\/p>\n\n\n\n

\u201cTwo Passages may seem to conflict until a third resolves the conflict.\u201d<\/em><\/p>\n\n\n\n

Analogia Scriptura (also called the \u201cSynthesis Principle\u201d)<\/em><\/p>\n\n\n\n

\u201cScripture never contradicts Scripture, but is always consistent with its own teachings.  If we understand one passage in such a way that contradicts another passage, then we must be understanding at least one of them wrong.\u201d<\/em><\/p>\n\n\n\n

In Romans 1:15-5:25 Paul contrasts two pairs of Tanak passages:<\/p>\n\n\n\n

\u201cThe Just shall live by faith\u201d (Rom. 1:17 = Hab. 2:4)<\/td>\u201cThere is none righteous not one\u201d (Rom. 3:10 = Ps. 14:1-3 = Ps. 53:1-3; Eccl. 7:20)<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n
\u201c[Elohim] will render to each one according to his deeds. (Rom. 2:6 = Ps. 62:12; Prov. 24:12)<\/td>\u201cBlessed are those whose lawless deeds are forgiven, and whose sins are covered; Blessed is the man whom YHWH shall not impute sin. (Rom. 4:7-8 = Ps. 32:1-2)<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Paul resolves the conflict by citing Gen. 15:6:<\/p>\n\n\n\n

Abraham believed Elohim,<\/p>\n\n\n\n

And it was counted to him as righteousness.\u201d (Rom. 4:3, 22 = Gen. 15:6)<\/em><\/p>\n\n\n\n

It was, according to Targum Onkelos, the Word of YHWH that Abraham trusted in:<\/p>\n\n\n\n

And Abraham trusted in the Word [Memra] of YHWH, and He counted it to him for righteousness. (Targum Onkelos Gen. 15:6)<\/em><\/p>\n\n\n\n

Thus Paul resolves the apparent conflict by showing that under certain circumstances, belief\/faith\/trust (same word in Hebrew) can act as a substitute for righteousness\/being just (same word in Hebrew).<\/p>\n\n\n\n

3:28\u00a0 Therefore, we determine that a son of man is justified by trust, and not by Ma’aseh HaTorah (\u201cWorks of the Law\u201d).<\/strong><\/p>\n\n\n\n

Much of the confusion about Paul’s teachings on the Torah involves two scripture phrases, which appear in the New Testament only in Paul’s writings (in Rom. Gal. & 1Cor.). These two phrases are “works of the law” and “under the law”, each of which appears 10 times in the Scriptures.<\/p>\n\n\n\n

The first of these phrases, “works of the law”, is best understood through its usage in Gal. 2:16. Here Paul writes:<\/p>\n\n\n\n

knowing that a man is not justified by works of the law<\/strong> but by faith in Yeshua the Messiah, even we have believed in Messiah Yeshua, that we might be justified by faith in Messiah and not by the works of the law<\/strong>; for by the works of the law<\/strong> no flesh shall be justified.<\/em><\/p>\n\n\n\n

Paul uses this phrase to describe a false method of justification which is diametrically opposed to “faith in the Messiah”. To Paul “works of the law” is not an obsolete Old Testament system, but a heresy that has never been true.<\/p>\n\n\n\n

The term “works of the Torah” has shown up as a technical theological term used in a document in the Dead Sea Scrolls called MMT which says:<\/p>\n\n\n\n

Now we have written to you some of the works of the law<\/strong>, those which we determined would be beneficial for you… And it will be reckoned to you as righteousness, in that you have done what is right and good before Him… (4QMMT (4Q394-399) Section C lines 26b-31)<\/em><\/p>\n\n\n\n

3:31 Therefore, do we make the Torah of no effect by trust? Absolutely not! On the contrary, we uphold the Torah!<\/strong><\/p>\n\n\n\n

Kefa warns us in the Scriptures that Paul’s writings are difficult to understand. He warns us saying:<\/p>\n\n\n\n

...in which are some things hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the rest of the Scriptures. (2Pt. 3:15-16)<\/em><\/p>\n\n\n\n

Paul knew that his teachings were being twisted; he mentions this in Romans, saying:<\/p>\n\n\n\n

And why not say, “Let us do evil that good may come”? — as we are slanderously reported and as some affirm that we say.” (Rom. 3:8)<\/em><\/p>\n\n\n\n

Paul elaborates on this slanderous twist of his teachings, saying:<\/p>\n\n\n\n

What shall we say then? Shall we continue in sin that grace may abound? Certainly not!..” (Rom. 6:1-2)<\/em><\/p>\n\n\n\n

and<\/p>\n\n\n\n

What then? Shall we sin because we are not under the Torah but under grace? Certainly not!” (Rom. 6:15).<\/p>\n\n\n\n

So then, Paul was misunderstood as teaching that because we are under grace, we need not observe the Torah.<\/p>\n\n\n\n

Upon his visit to Jerusalem in Acts 21 Paul was confronted with this slanderous twist of his teachings. He was told:<\/p>\n\n\n\n

You see, brother, how many thousands of Jews there are who believe, and they are all zealous for the Torah; but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. (Acts 21:20-21)<\/em><\/p>\n\n\n\n

In order to prove that this was nothing more than slander, Paul takes the nazarite vow and goes to make offerings (sacrifices) at the Temple (Acts 21:22-26 & Num. 6:13-21) demonstrating that he himself kept the Torah (Acts 21:24). Paul did and said many things to prove that he both kept and taught the Torah. He:<\/p>\n\n\n\n

* circumcised Timothy (Acts 16:1-3)<\/p>\n\n\n\n

* took the nazarite vow (Acts 18:18; 21:17-26)<\/p>\n\n\n\n

* taught and observed the Jewish holy days such as:<\/p>\n\n\n\n

* Passover (Acts 20:6; 1Cor. 5:6-8; 11:17-34)<\/p>\n\n\n\n

* Shavuot (Pentecost) (Acts 20:16; 1Cor. 16:8)<\/p>\n\n\n\n

* fasting on Yom Kippur (Acts 27:9)<\/p>\n\n\n\n

* and even performed animal sacrifices in the Temple<\/p>\n\n\n\n

(Acts 21:17-26\/Num. 6:13-21; Acts 24:17-18)<\/p>\n\n\n\n

Among his more notable statements on the subject are:<\/p>\n\n\n\n

* “Neither against the Jewish Torah,<\/p>\n\n\n\n

nor against the Temple, nor against Caesar<\/p>\n\n\n\n

have I offended in anything at all.” (Acts 25:8)<\/p>\n\n\n\n

* “I have done nothing against our people or the customs of our fathers.” (Acts 28:17)<\/p>\n\n\n\n

* “…the Torah is holy and the commandment is holy and just and good.” (Rom. 7:12)<\/p>\n","protected":false},"excerpt":{"rendered":"

James Trimm\u2019s Nazarene Commentary on Romans Chapter 3 3:1 Therefore, what is the advantage of the Jew: or what is the profit of circumcision?3:2 Much in everything! First, that they, were entrusted with the Words of Eloah: Although in Galatians 4:21; 5:2 Paul tells us that circumcision is of no profit to those who wish … Continue reading “Romans Chapter 3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"class_list":["post-4542","page","type-page","status-publish","hentry"],"yoast_head":"\nRomans Chapter 3 - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/romans-chapter-3\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"Romans Chapter 3 - NazareneSpace Blog\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:description\" content=\"James Trimm\u2019s Nazarene Commentary on Romans Chapter 3 3:1 Therefore, what is the advantage of the Jew: or what is the profit of circumcision?3:2 Much in everything! 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