The equality of Jew and Gentile before God is a key theme in Romans. Both stand or fall before Him on the same basis – Romans 1:15-16.
Paul planned to take the gospel to the Iberian Peninsula and
support by the Roman church was important to this effort. Paul had not been to
Rome in his previous missionary activities, and someone else had established
the faith there, and this placed limitations on his apostolic authority. Thus,
he needed to establish his credentials with believers in the imperial city.
But the church at Rome was experiencing tensions between Jewish
and Gentile believers, including, apparently, disagreements over dietary
restrictions and calendrical observations. Based on his years of dealing with
Jewish and Gentile believers, the Apostle was certainly qualified to address
these issues.
- (Romans 1:8-12) – “First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world… And I would not have you ignorant, brethren, that often I purposed to come to you that I might have some fruit among you also, even as in the rest of the Gentiles. I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.”
- (Romans 1:15-16) – “I am ready to preach the gospel to you also that are in Rome. 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.”
Thus, from the outset of his letter, Paul points to the role of
the gospel for both Jews and Gentiles. And by “first” he does not
mean that Jewish believers have special privileges over Gentiles, as his subsequent
stress on their equality with Gentiles demonstrates.
The conflict between Jew and Gentile believers is key to understanding
the letter, and it has influenced how Paul presents his gospel. For example, he
warned that “tribulation and anguish will
befall every man who works evil, of
the Jew first, and also of the Greek.” Likewise, there will
be glory and honor for everyone who does that which
is good - “to the Jew first, and also to the Greek”
– (Romans 2:9-10).
Israel certainly did receive the privilege offered to no other
nation; namely, the possession of the Law, but that also came with special
responsibilities and heightened penalties for failure to keep it. It was
not the “hearers of the law” who were justified before God, “but
the doers of the law.” And, though they may not possess the law of
Moses, many Gentiles “by nature do the things required by the law.”
Both “Jews and Greeks are all under sin.”
The one God of Israel is also the “God of the Gentiles.” In the end,
both men who sin “under the law” (Jews) and “without the law”
(Gentiles) find themselves judged by the one God of all, and He will not show
partiality on the “day of wrath.” Obedience counts, NOT ethnicity
or nationality.
Neither was Paul suggesting that believing Gentiles are better
than Jewish saints. “Are we better than they?
No, certainly not; for we before charged both Jews and
Greeks that they are all under sin.” In this verse, “we”
refers to Jewish believers in contrast to Gentile Christians. All have “sinned
and lack the glory of God.” Likewise, all will be saved in the same way,
whether Jew or Gentile and that “through the faith of Jesus Christ
for all that believe, for there is no distinction”
– (Romans 3:1-26).
The issue becomes front-and-center in chapters 9 through 11, where
Paul deals with the challenge, “Has the word of God failed?”
Despite possessing the ordinances and covenant promises, collectively, Israel
had rejected her Messiah. So, had God likewise rejected the Jewish people? Most
emphatically, Paul declares, “No!” But his explanation includes aspects
applicable to both groups, Jews and Gentiles alike.
Not all “Israel are of
Israel, neither because they are Abraham's seed are they all
children.” It is not biological descent that determines membership in the
covenant people, but the faithful response to the gospel. Paul himself provided
clear evidence that God had not rejected the Jewish people, for he was Jewish
and a believer in Jesus. And likewise, many other Jews had accepted Jesus as
their Messiah.
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| Photo by Philippe Gras on Unsplash |
The many “wild branches” had been “grafted into the olive tree” because of their faith, that is, Gentile believers. But at the same time, many of the “natural branches” had been “cut off” from the ONE olive tree “because of their unbelief,” that is, non-believing Jews. But the “natural branches” may yet be grafted in if they come to faith, just as the “wild branches” previously grafted onto the tree may yet find themselves “cut off” for unbelief. Once again, faith is the determining factor, not nationality or biological descent.
In chapter 14, Paul applies practical lessons to the immediate problems
in Rome, especially on matters of food and calendar. When he concludes the
presentation of his gospel, the issue of Jew and Gentile is still very much at
the center. Jesus was sent to Israel to “confirm the promises to the
fathers.” But those promises always envisioned the inclusion of the
Gentiles:
- “As it is written, Therefore, will I give praise to you among the Gentiles… Rejoice, you Gentiles, with his people… Praise the Lord, all you Gentiles; and let all the peoples praise him… There shall be the root of Jesse, and he that arises to rule over the Gentiles, on him shall the Gentiles hope” – (Romans 15:8-12).
In all this, Paul refers to only one church and one people of God,
now comprised of believing “Jews
and Gentiles”
put in right standing before God “from the faith of Jesus Christ.” The gospel preached by the Apostle is the “power of God for salvation for everyone who
believes, to the Jew first, and also to the Greek.”
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