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 for this effort. He had not been to
Rome in his previous missionary activities, and someone else had established
the faith there. Thus, he needed to establish his credentials with believers in
the imperial city.
CONFLICTS
But the church in Rome was experiencing tensions between Jewish
and Gentile believers, including disagreements over dietary restrictions and
calendrical observations. And 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, 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 Jewish and Gentile believers is key to understanding the letter, and it has influenced how Paul presents his gospel.
For example, he warns 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.”
ALL UNDER SIN
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 off
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 last 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 when
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 BIOLOGICAL DESCENT
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.
The many “wild branches” had been “grafted into the olive tree” because of their faith. But at the same time, many of the “natural branches” had been “cut off” from the ONE olive tree “because of their unbelief.”
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 his gospel presentation, the conflict between 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, I will praise 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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