Romans Chapter 1 and 2

Messianic Study on the book of Romans.

           

     2 Tim 2:15(Study) Do your utmost to present yourself approved to Elohim, a worker who does not need to be ashamed, rightly handling the Word of Truth.

        Please read this commentary carefully, our eternal reward will be determined by our faith and obedience to His Word of Truth.  

    We shall all stand before the judgment seat of Messiah. (Rom14:10)

Introduction:

I have sought to present this study of the Epistle of Romans from a “Hebraic” perspective. That is, believing that Paul remained a Pharisee even after his having come to faith in Yahshua, and that he continued to live his life as a Torah observant Jew. Paul did not consider a zealous adherence to the written Torah to be in conflict with a sincere and passionate faith in Yahshua. Paul did not introduce a mixture of Greek and pagan culture in his proclamation the good news of the Kingdom of Yahveh. He truly understood and identified the Hebraic roots of the faith. 

We must consider, however, that in Paul’s day, the Oral Torah of the Sages had gained such prestige as to be, in some cases, not only equal in authority to the written, Torah, but also greater in terms of everyday halachah (from Hebrew, halach, “to walk,”- describing the manner in which one lives out one’s beliefs). We know that Yahshua opposed this emphasis (Mk 7:8,9) but did not reject the oral Torah outright. We can see evidence of this in the prayer Yahshua taught his disciples (Mat 6:9-13) where several statements in his prayer come from the Babylonian Talmud. (Babylonian Talmud, Berakoth, 29a, synopsis of the eighteen benedictions or the Shmone Esrei)

Paul both loved and maintained adherence to the Torah, and expected believers to do the same with one heart and spirit.

Eph 4:1 I call upon you therefore, I the prisoner of the Master, to walk worthily of the calling with which you were called,

Eph 4:2 with all humility and meekness, with patience, bearing with one another in love,

Eph 4:3 being eager to guard the unity of the Spirit in the bond of peace –

Eph 4:4 one body and one Spirit, as you also were called in one expectation of your calling,

Eph 4:5 one Master, one belief, one immersion,

Eph 4:6 one Elohim and Father of all, who is above all, and through all, and in you all.

In the mind of Paul there was only one way and one truth: the “Oneness” of YHVH, faith in His Mediator His only brought forth (created) son, Yahshua and our obedience to YHVH’s Torah.

Today one finds a great deal of disunity amongst those in the messianic movement (see my article on “Unity in the Messianic Movement”) regarding the identity of YHVH and His Son. I believe the Ruach (Spirit) of YHVH knew this and through the letter of Paul to the Romans wanted to set forth the truth clearly as regarding this issue, especially because it is central to our understanding and embracing the righteousness of YHVH.

Peter warns those who misuse Paul’s writings in the second epistle of Peter.

2Pe 3:14So then, beloved ones, looking forward to this, do your utmost to be found by Him in peace, spotless and blameless,

2Pe 3:15and reckon the patience of our Master as deliverance, as also our beloved brother Sha’ul wrote to you, according to the wisdom given to him,

2Pe 3:16as also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures.

Tim Hegg introduces this study of Romans as follows:

“No single epistle in the Apostolic Scriptures commands such a prodigious place as Paul’s Epistle to the Romans. It is the Apostle’s magnum opus, and contains his systematic thought and teaching on the whole matter of how sinners may have a right-standing before YHVH. It stands, therefore, as a focal point of Apostolic teaching, and ought to be received as of central importance for those who claim faith in Yeshua, the Messiah. Its breadth is, at times, overwhelming, not merely by its length, but even more on account of its in-depth treatment of the grand themes of redemption as culminating in the person and work of Yeshua. We do well, then, to apply ourselves to the study of its inspired text, receiving it as a cornerstone in the progressive revelation of YHVH to His people.”

In this presentation of Romans I have extensively referred to the commentary on Romans by Tim Hegg.

“Date of the book: The historical events that surround the writing of the epistle help narrow its date of composition. Apparently Paul was in the midst of bringing collected funds to the believers in Jerusalem (cf. Rom 15:25-26, cp. 1 Co 16:1-9. 2). He must have stopped at Corinth, as the names Erastus and Gaius, both residents of Corinth, would indicate (cf. Rom 16:23). Additionally, Phoebe was from the neighbouring city of Cenchrea. Most scholars have placed the writing of Romans during Paul’s 3rd journey to establish and strengthen the congregations of The Way. His first journey began in 47/48 CE; his second journey took place 49-51 CE, and his final journey was in the years 52-56 CE. Generally it is held that the epistle was written around 55 or 56 CE while Paul stopped in Corinth to visit the believers there.

Recipients: “to all who are beloved of YHVH in Rome” (1:7).

There is every reason to believe, then, that Paul was writing to a synagogue community in Rome that saw themselves as within the larger community of Judaism. “The Way” was considered, both by those “inside” and those without, as a sect of Judaism. There is no reason to believe that the congregation in Rome to whom Paul wrote was anything but a synagogue community. The teachings of Paul are a call to return to “authentic Judaism.”

The community which Paul addressed in this epistle was made up of both Jew and Gentile, cp. 1:13; 2:14, 17ff ; cp. 11:13.

Purpose:

1) to address the believing Gentiles of the congregation in Rome, and to remind them of their need to follow the Apostolic edict (Acts 15 cf. Rom 15:15) and to maintain the Jewish halachah to which they were originally committed (the “obedience of the faith,” cf. 1:5) and thus constitute them as “obedient in word and deed,” (15:18) i.e., walking according to established halachah.

2) to establish in certain terms the means by which YHVH declares a sinner righteous, so that the exhortation to halachic matters would not be confused as involving some kind of “righteousness by the works of the Torah,” the teaching that people-group status (specifically “Jewish status) was the grounds for covenant membership (cf. 10:3).

3) to help the Gentile believers in their role of making the unbelieving Jewish community jealous through their (i.e., the Gentiles) obvious life of righteousness (cf. 11:13-14).

Commentary Romans 1 

Rom 1:1Sha’ul, a servant of יהושע Messiah, a called emissary, separated to the Good News of Elohim

Paul’s Hebrew name was Shaul , probably after the first king of Israel who was likewise from the tribe of Benjamin. Since Paul was born a Roman citizen, he also would have been given a Roman name as a child, and this was no doubt “Paul”. 

Note how Paul sees himself as a servant with a “calling” and not a title of “apostle.” Today so many of His servants love to be known by “titles”.

“An understanding of the word “gospel” is impossible apart from recognizing its background in the Hebrew word “basar”, (Strongs 1319) found often in the pi’el verb form in the “Tanach” (Old Testament) with a meaning “to gladden with good news” (e.g., 1Ki 1:42; Jer 20:15), especially of victory (e.g., 1Sa 31:9). The in-breaking of YHVH’s reign is announced as the “gospel” in such texts as Ps 40:9; Is. 40:9; 41:27; 52:7; 60:6; 61:1.” 

The “TORAH” and the “BESORAH”(good news) are the same thing. It is the message we were commanded/commissioned to go and teach ALL nations which YHVH commanded ISRAEL to obey, and immersed them into the Name of the One they are to obey (Yahshua). In this way, the "Gentiles" are to cease to worship idols, and become ISRAELITES themselves, through the Covenant (Eph. 2:8-13)

Note the great commission was not to make coverts but to teach and train those who had committed their lives to YHVH to walk in faith and obey the commandments (Torah) of YHVH.

The word “Gospel” is Old English. It’s really 2 words crammed together: GOD + SPEL (Gott + spell). The Teutonic Celts worshipped the sun with the word “GOD”.

The second part of the word “Gospel”, SPEL, is also Celtic in origin. It means incantation, speech, spiel, news, message, or report. It is the “spell” spoken to others. Sadly most of Christianity as well as messianics remain under a “spell” of pagan mixture when the GOOD NEWS is proclaimed. (From now onwards in this study we will use the correct wording: "good news" in place of "gospel")

In 1948 CE, A. W. Tozer wrote the following words, underscoring how we can become swept up in mindless devotion by imitating others:

“Christian literature, to be accepted and approved by the evangelical leaders of our times, must follow very closely the same train of thought, a kind of ‘party line’ from which it is scarcely safe to depart. A half-century of this in America has made us smug and content. We imitate each other with slavish devotion and our most strenuous efforts are put forth to try to say the same thing that everyone around us is saying.”

Today we have often understood the ‘gospel’ to be a presentation of the truth discovered and proclaimed by the church. This is not so, we see Paul’s deep concern over how the early believers were proclaiming a different “gospel” to the one that was given by YHVH.

2Co 11:3But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Yahshua.

2Co 11:4For if he that cometh preaches another Yahshua, whom we have not preached, or if ye receive another spirit, which ye have not received, or another “gospel”, which ye have not accepted, ye might well bear with him.

Rom 1:2which He promised before through His prophets in the Set-apart Scriptures,

“Promise” (epangelia) is a key term in Pauline writings and often identifies the unilateral nature of the covenant made with Abraham. YHVH’s covenant was a “promise” (for which the Hebrew has no distinct term) since it was dependent entirely upon YHVH and not upon man.” The Torah portrays the promise as the covenant YHVH makes with our fathers and the nation of Israel. We see in the Torah that this covenant was broken. Moshe’a actions showed this by breaking the first set of tablets containing the commandments. However we see that YHVH renewed this covenant, shown by giving Moshe a second set of tablets containing the commandments. The new or renewed covenant is not a “new Testament” discovery. The new covenant is clearly portrayed in Jer 31:33

Jer 31:33“For this is the covenant I shall make with the house of Yisra’ĕl after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people."

The New Covenant is the Torah in our hearts. 

I wish to make it abundantly clear that the Torah does not save us, we can only be saved through our faith in the blood of Yahshua. However obedience to Torah is the evidence of our salvation.

Rom 4:13–21 For the promise to Abraham and to his descendants that he would be heir of the world was not through the Torah, but through the righteousness of faith. For if those who are of the Torah are heirs, faith is made void and the promise is nullified; for the Torah brings about wrath, but where there is no Torah neither is there violation. 

Gal 3:16–22 Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as {referring} to many, but {rather} to one, “And to your seed,” that is, Messiah. What I am saying is this: the Torah, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by YHVH, so as to nullify the promise. For if the inheritance is based on Torah, it is no longer based on a promise; but YHVH has granted it to Abraham by means of a promise. Why the Torah then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed should come to whom the promise had been made. Now a mediator is not for one {party only}; whereas YHVH is {only} one. Is the Torah then contrary to the promises of YHVH? May it never be! For if a Torah had been given which was able to impart life, then righteousness would indeed have been based on Torah. But the Scripture has shut up all men under sin that the promise by faith in Yahshua Messiah might be given to those who believe.

Gal 3:29 And if you belong to Messiah, then you are Abraham’s offspring, heirs according to promise.

From the outset of this great epistle, Paul emphasizes that the good news he is preaching is nothing new or even different from the message of the Prophets. It is fully revealed now in the coming of Yahshua, but it is not different. The good news which was the possession of Israel for many years was now to be given, without restraint, to the nations. For Paul, the foundation of his work and teaching were the inspired Scriptures of the Tanach or what is called the “Old Testament” (2Tim 3:16-17). Obviously, what we now have as the Apostolic Scriptures (New Testament) had not yet been formed in Paul’s day.

The Torah (first five books of the Old Testament) will always remain the covenant, constitution and “ketubah” (terms and conditions for our marriage agreement with Yahshua) of the redeemed of YHVH.

Rom 1:3concerning His Son, who came of the seed of Dawiḏ according to the flesh,  

We may therefore see that from the beginning Paul is intent upon presenting Yahshua as both Jewish and the long-awaited Jewish Messiah.

We can be very certain that Paul did not present Yahshua as a pre- existent being or the second member of the “trinity”. These were all later presentations given of Yahshua which were influenced by Greek and pagan philosophy and the traditions of men.

I am aware that the debate over the true identity of Yashua remains a contentious issue amongst believers in Yahshua. However I believe our understanding and appropriation of YHVH’s righteousness is dependent upon the correct understanding and application of Yahshua’s true identity. Yahshua was the second Adam and was able to fully identify with the first Adam and his offspring that went astray, in so doing Yahshua became a perfect offering for our redemption and so was able to restore us back to what we were originally intended to be.

Even though Yahshua existed in the flesh it pleased the Father that all His fullness should dwell in him. 

Col 2:8See to it that no one makes a prey of you through philosophy and empty deceit, according to the tradition of men, according to the elementary matters of the world,¹ and not according to Messiah. Footnote: ¹See v. 20, and Gal. 4:3 & 9.
Col 2:9Because in Him dwells all the completeness of the Mightiness bodily,  

Col 2:10and you have been made complete in Him, who is the Head of all principality and authority.

Rom 1:4who was designated Son of Elohim with power, according to the Set-apart Spirit, by the resurrection from the dead: יהושע Messiah, the Master of us,

Let there be no doubt concerning the superior status of Messiah, our Master (Adon).

 

THE APOSTLE'S CREED – (Messianic version)

I believe YHVH is “echad” “One” and no one can be compared to Him, the Father Almighty, Creator of heaven and earth.

I believe that Yahshua is the promised Messiah, YHVH’s only brought forth Son, our Master, created by YHVH. He was conceived by the power of the Ruach Ha-kodesh (Set apart Spirit of YHVH) and born of the Virgin Miriam. He suffered under Pontius Pilate, was executed, died, and was buried. He descended to Sheol. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and deliver from sin those who are waiting for him.

I believe this same Messiah ever lives to make intercession for the restoration of the twelve tribes of Israel (that includes the “grafted- in wild- olive branches), the rebuilding of the temple and the restoration of the temple service and the fellowship of His people who walk in the ancient paths of our fathers and in obedience to the Torah, the forgiveness of sins, the resurrection of the body, and in life everlasting. Amein.  

When Yashua returns he will rebuild the temple (Zech 6:12) and teach the nations the Torah from mount Tzion in Yerushalyim. (Is 2:3) (Millennial reign)

Yeshayahu/Isa 2:2And it shall be in the latter days that the mountain of the House of יהוה is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it.

Isa 2:3And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Ya’aqoḇ, and let Him teach¹ us His ways¹, and let us walk in His paths¹, for out of Tsiyon comes forth the Torah¹, and the Word¹ of יהוה from Yerushalayim.” Footnote: ¹His ways, His paths, the teaching and the Word of יהוה are used synonymously.

 

Rom 1:5through whom we have received favour and office of the emissary for belief-obedience among all the nations on behalf of His Name,

It is through this very same Yahshua that we have received favour from YHVH . The same favour we are called upon to share with the nations.

“to bring about the obedience of faith among all the Gentiles” – Here we have a statement of purpose for Paul’s apostleship.

Cranfield lists the following possible understandings of this phrase:

1) “obedience to the faith” (i.e., to faith in the sense of the body of accepted doctrine)

2) “obedience to faith” (i.e., to the authority of faith)

3) “obedience to YHVH’s faithfulness attested in the gospel”

4) “obedience which faith works”

5) “obedience which faith requires”

6) “a believing kind of obedience”

7) “the obedience which consists in faith”

Cranfield opts for #7 since it is obvious that Paul equates faith with obedience.

Nanos teaches: He interprets the phrase to regard the requirements of halachah (practical walking out of the faith) upon the Gentiles who, because of their acceptance of Yahshua as Messiah, had joined themselves with the Jews who had likewise believed in Him/Yahshua. They, as equals in the body of Messiah, were expected to accept upon themselves the righteous halachah enjoined upon them by the Jerusalem Council (Acts 15).

“This, according to Nanos, was of utmost importance because the demonstration of YHVH as the only Elohim of all the nations depended upon Gentiles worshipping in community with the Jewish community, not existing as a separate entity. In order to be a viable part of the community, it was necessary that they submit to a received halachah as enjoined upon them by the Jerusalem Council. This submission to the established halachah is what Paul termed “obedience of the faith.””

To neglect halachah (proper walk of faith) was to equally deny one’s allegiance and submission to the Creator. To confess Yahshua as one’s master but to continue to live after the manner of the pagans was entirely incongruous in the mind and teaching of Paul.

Thus, Paul recognizes that his apostolic calling is fulfilled when Gentiles, who formerly walked according to the lusts of their flesh, rather now turn to YHVH and accept upon themselves the freeing restraints of righteous living, of the halachah which conforms to the Torah of YHVH. Such change in outward behaviour reveals a true change of heart. Here, then, lies the inevitable proof in the apostle’s eyes of true conversion. By claiming that his goal in being an apostle was to secure the “obedience of the faith” among the Gentiles, he in essence announced that his goal was the honest and evident conversion of the nations with the evidence of their obedience to the Torah.”

Rom 1:6among whom you also are the called ones of יהושע Messiah.

“among whom” (en hois), i.e., among the Gentiles referred to in the previous verse. Here it is clearly seen that Paul views the synagogue at Rome as comprised in the majority of Gentiles, even though a sizeable percentage (perhaps 20%) of the congregation were Jewish.”

Rom 1:7To all who are in Rome, beloved of Elohim, called, set-apart ones: Favour to you and peace from Elohim our Father and the Master יהושע Messiah.

“The literal order of the Greek is “to all who are in Rome beloved of YHVH” Paul did not address his letter to everyone who was living in Rome, so the two final clauses of the sentence help define and limit the group to whom he writes: (1) beloved of YHVH, and (2) called to be set apart according to the instructions of Torah.

It is significant that at the outset of this epistle Paul wishes to focus, not so much on their love for YHVH, but YHVH’s love for them. The one must always precede the other, for “we love Him because He first loved us” (1Jn 4:19).

The word “saints” (like most English translated it in verse 7) is similar to the word “set apart” (kadosh) which has the root sense of “to be marked off,” “separate,” “withdrawn from common use.”

Rom 1:8First, I truly thank my Elohim through יהושע Messiah for you all, that your belief is spoken of in all the world.

“For there to be an established synagogue of believers of Yahshua in Rome was in itself, an oddity of that day. Here, as we can see if we look at the epistle as a whole, Jew and Gentile together worshiped the One Elohim of Israel as the prophets foretold. Such a phenomenon was newsworthy in the Roman Empire of the 1st Century.”

 

Rom 1:9For Elohim is my witness, whom I serve with my spirit in the Good News of His Son, how unceasingly I make mention of you,

Paul sees and experiences in this congregation the same deep work of messianic redemption that YHVH had undeservingly performed in his own life. He could not stop talking about this unique congregation of “Yahshua – centred” believers. This is the dominant theme of Paul’s epistle - the centrality of Messiah in YHVH’s plan of salvation.

Rom 1:10always asking in my prayers, if at all possible, I shall be blessed by the desire of Elohim, to come to you.

      Here we see the heart of Messiah in Paul’s life as he deeply loves and is concerned for this congregation he is forever thinking and interceding for.

Note that these were most probably spontaneous from-the-heart -kind of prayers and not necessarily the fixed prayers of the synagogue liturgy (although the set prayers were also part of their daily prayer life (See Acts 2:42 . Most translations only say that the disciples continued in “prayer”, but the Greek text says that they continued in “the prayers,” referring to the daily prayers in the Temple when all worshippers prayed the Amidah prayer. Youngs Literal Translation and The Scriptures translated it correctly.)

“Paul explains in the following verses (11-15) his plans for coming to Rome and the reasons why he feels his visit is urgent. In 15:24 he also refers to this desire. Surely he saw Rome as a strategic part of the overall plan to reach the Gentiles with the Good News of Yahshua. Yet even more strategic, was the need to correct the tendency toward non-observance of the Torah in the Roman congregation, for if that congregation was to play a central role in the ingathering of the Gentiles, then certainly they must be exemplary in their living out of the mitzvot. For only in this way would the world look at Jew and Gentile worshipping together and recognize the phenomenon of the ingathering of the Gentiles to the One Elohim of Israel, rather than seeing the start of a “new religion.

Rom 1:11For I long to see you, so as to impart some spiritual gift to you, for you to be established,

Paul is considering the fruit which will be imparted in the Roman believers when he came to exercise his spiritual gift among them, namely, the calling of the Gentiles to the obedience of faith to which the Jerusalem council had commanded them. This seems to fit best with the idea that by the imparting of the spiritual gift, they would be “established” ( sterizo).”

Rom 1:12and that is, to be encouraged together among you, each by the other’s belief – both yours and mine.

For Paul it was amazing and encouraging that both Jew and non-Jew could worship the One Elohim of Israel together in such harmony and unity, this was a powerful source of witness to the outside world. Paul no doubt saw Rome as a strategic hub of his work, for it was the centre of the Gentile world in Paul’s time.

Rom 1:13And I do not wish you to be unaware, brothers, that I often purposed to come to you, but was hindered until now, in order to have some fruit among you, as also among the other gentiles.

The fruit is the evidence of a Torah observant life. Paul desires to see the Gentile converts appreciate and support the Torah-centred life to which YHVH had called Israel. Since they were now “grafted in,” they must come fully to appreciate the “mitzvoth”(commandments) as the path of life.

Rom 1:14I am a debtor both to Greeks and to foreigners, both to wise and to foolish.

Paul was convinced that what he had received from YHVH was not just for one ethnic group of people. Paul agrees here with what Moses said about the Torah being for all people who were willing to be grafted into the life of Israel and its calling and destiny. 

Num 9:14‘And when a stranger sojourns among you, then he shall perform the Passover of יהוה. He shall do so according to the law of the Passover and according to its right-ruling. You have one law, both for the stranger and the native of the land.’ ” (Also Numbers 15:15,16 to just mention a few other verses).

 

Rom 1:15That is why I am so eager to bring the Good News also to you who are in Rome.

For Paul, preaching the good news was nothing less than preaching Messiah! Far from the modern usage of the term which tends to relegate the “gospel” to evangelism, the “gospel” in Paul’s mind is the whole story—the coming together of the twelve tribes of Israel and establishing the rule of YHVH on earth. Paul was anxious to preach this victory of YHVH in Rome, and to encourage all of the Gentile believers to see themselves as fully participating in this good news.

Rom 1:16For I am not ashamed of the Good News of Messiah, for it is the power of Elohim for deliverance to everyone who believes, to the Yehuḏite first and also to the Greek.

“For I am not ashamed of the good news (gospel) of Messiah,”

(The addition of “of Messiah” – “For I am not ashamed of the good news of Messiah,” is an addition found in a few later Greek manuscripts and is not attested in the earliest witnesses.)

Why would the translators do this? Why contradict the statement found in vs. 1 (“good news of Elohim”)? This is YHVH’s good news. I believe underlying many of our modern translations is a conspiracy to promote the Trinitarian doctrine of the church. This doctrine seeks to prove that Yahshua is a deity equal to YHVH. The compiler of this commentary rejects this doctrine as well as the associated belief of Yahshua’s pre incarnate existence. Yahshua existed in the mind and plan of YHVH before the foundation of the world, but only made his physical appearance through the virgin Miriam approximately 2000 years ago.

“I am not ashamed”

Why would anyone be ashamed of the good news? Because this is the natural response to it, for it (1) stands in opposition to the world, and thus attracts the world’s hostilities, and (2) the manner in which the good news comes not in worldly power and majesty, but in the veiled humility and humanity of Yahshua coming in the flesh as the second Adam. This to the religious world looks foolish. This is particularly true when one considers the Greek world, with its propensity for ascribing human strength and intellect to the worship of pagan deities.

“to the Yehuḏite first and also to the Greek”

“First” ( protos) should be understood in the sense of first in priority, not first chronologically. Cranfield says of the construction that it is suggestive of the fundamental equality of Jew and Gentile in the face of the good news (the good news is the power of YHVH unto salvation for believing Jew and believing Gentile alike), while the word “first” indicates that within the framework of this basic equality there is a certain undeniable priority of the Jew.

For Paul, the good news could have no success if it did not contain within its message the power to bring Israel to faith in Yahshua.

“But to neglect the importance of the Jew, even the Jew who had not yet confessed Yahshua to be the Messiah—to overlook this is to miss the heart of the good news as far as Paul is concerned. His high praise for the good news comes, not only because it has been so successful among the Gentiles, but also because he knows that it will also be the means by which Israel will be saved. In fact, the salvation of Israel (11:25) will be the ultimate demonstration of the power of the good news.” 

“What are the implications of this teaching of Paul? Some are obvious! First, the teaching often called “replacement theology,” that the church has replaced Israel because YHVH has forsaken her and given her heritage to the Christians—this teaching would, if we take Paul’s perspective, portray the good news as impotent. Rather than being the power of YHVH resulting in salvation, it is shown to be weak and incapable of turning the Jewish heart to Yahshua. Thus replacement theology not only slaps at the face of YHVH for the promises He has made, but it undermines the very nature and power of the good news.

Secondly by way of implication, if “to the Jew first and also to the Greek” is seen to be YHVH’s priority in the realization of the good news, then it ought to be the priority for the “Called out ones” (church) and for every individual who confesses Yahshua as Messiah. This effectively rules out any notion of anti-Semitism within the Christian community, for anti-Semitism, when viewed in this light, is a denial of the good news itself.

If, as I said before, anti-Semitism is a denial of the good news, then the converse is true: a true love for Israel and the Jewish people will be a platform for the establishment of the good news. Priority in ministry does not mean “how can we make them Christians” but “how can we demonstrate the love and righteous life of Torah obedience which we have come to know in Yahshua.”

But there is another issue which the phrase “to the Jew first and also to the Greek” raises, and this is the fact that salvation, in all times, and for all peoples is “from the Jews” (Jn 4:22). Never can the good news be preached rightly while neglecting to acknowledge the essential place Israel has played and continues to play in the outworking of the good news.

It also is seen in that YHVH chose Israel to be the one to guard and carry His direct revelation, the covenant and the Torah (Rom 3:1). Furthermore, the priority of the Jew can be seen in that Yahshua Himself came as a Jew to the Jews (Jn 1:12; Mt 10:5-6; 15:24).” 

It is however important to note the Jews do not have priority when it comes to “righteousness”.

No one has priority in this realm, for all are on the same level—sinners in need of YHVH’s righteousness. Paul’s conclusion in 3:9-10 is that “there is none righteous, not even one.”

Paul makes it clear that Gentiles who come to faith in Yahshua have the same standing in the family of YHVH as the Jews who receive Yahshua (Eph 2:12ff; 3:4-6). We are all fellow-heirs and co-inheritors of the covenant promises.

“Why the emphasis upon the priority of the Jew in the good news then? While a number of answers could be given, I think the primary reason Paul so much emphasizes the priority of the Jew is to guard against thinking that the mass conversion of the Gentiles began the formation of something new and separate from the salvific work YHVH had already accomplished among the people of Israel. To the extent that the gospel continues to be tied to its Jewish priority, to that extent it continues to be tied to Torah and to the history of salvation in the history of Israel. It is when the good news is stripped of its Jewish heritage and used rather in an anti-Semitic way that it produces something new and different something which has no ties whatsoever to Abraham and the patriarchs. In such a perspective YHVH is no longer the YHVH of Abraham, Isaac, and Jacob, but the YHVH of the Church—a new entity without vital connection to the people of YHVH called “Israel.” It is this attitude which breeds arrogance, a trait Paul apparently feared was raising its ugly head among the Gentiles in the Roman synagogue ( Rom 11:18-20).

Rom 1:17For in it the righteousness of Elohim is revealed from belief to belief, as it has been written, “But the righteous shall live by belief.”¹ Footnote: ¹Hab. 2:4.

We may first want to ask what the term “righteousness” means. Its primary meaning in the classical Greek was that of “custom” and “conforming to the custom.” This came to mean “right” or “accepted.” In Hebrew “tzedek”or righteousness is used to describe “actions which fulfil the obligations in the Torah”.

Messiah came to show us from the Word (Torah) what was the right and proper way to live. Our response is to embrace that lifestyle every day with absolute certainty that this is the right way bringing us back to complete restoration (tikkun olam) and reconciliation with YHVH through His son Yahshua.

The Talmud refers to Hab 2:4 in the discussion of how the Torah may be summarized (b.Makkot 23b). R. Simlai had asserted that the 613 commandments received by Moses had been summed up by David in eleven commandments (Ps 15), by Isaiah in six (Is 33:15f), by Micah in three (Mic 6:8), by Isaiah again in two (Is 56:1), and finally by Amos in one (Amos 5:4), but that R. Nachman ben Isaac had substituted Hab 2:4b for Amso 5:4 as the summary in one commandment

That Hab 2:4b gets this kind of attention in the Rabbinic literature shows that it was a commonly utilized text amongst the Jews of the 1st Century.

So we can safely assume that the righteous live by their faith in a finished work of Messiah as evidenced by a Torah obedience lifestyle. We must remember that Yahshua was the Torah that came to us in the flesh. We cannot separate Yahshua’s offering of his life as separate from the offerings and instruction of the Torah.

We know from history that this was the great revelation that Martin Luther hadwhen he began to break away from the Roman Catholic church – “the just shall live by faith” Initially Luther embraced Hebrew thinking but later became an ardent anti- semite.

Rom 1:18For the wrath of Elohim is revealed from heaven against all wickedness and unrighteousness of men, who suppress the truth in unrighteousness,

We may rightly say that this verse is the beginning of four main sections in this epistle, the opening verses 1-17 being a thorough introduction to Paul’s main themes. The four sections are:

1) 1:18-4:25

2) 5:1-8:39

3) 9:1-11:36

4) 12:1-15:13

Wrath (orge) is used both of YHVH’s anger against sin and sinners, but also of the future judgment in which He will make His wrath known in the destruction of the unrighteous (1Thess 1:10). Here, however, the present tense verb “apokaluptetai” (from apokalupto, “to reveal,” “disclose,” “bring to light”) indicates that the wrath of YHVH of which Paul speaks is not something reserved entirely for the future, but something that is presently being revealed, being made known.

Wrath happens where there is no revelation of YHVH’s righteousness or His judgement. The Hebrew word for “curse” implies an absence of revelation.

For Paul the proclamation of the good news reveals how YHVH declares a sinner righteous as well as the terrible judgment that will come upon sin in all its forms and manifestations. We will forever be reminded how serious this issue of judgment is when we realize that Yahshua took upon himself the penalty and chastisement of our sin, transgression and iniquity.

“who suppress the truth in unrighteousness” – The word “suppress” (katechein) means “to hold down” and can be used both positively (as to retain what is true, cf. Lk 8:15) as well as negatively. Here we have a Pauline exposition on “sin” at its core, for sin by its very nature is an attempt to suppress the truth, to offer to the naive heart and mind an alternative which is not the truth, but which holds back the truth and thus prevents knowing YHVH as Creator, Judge, and Redeemer. Cranfield writes:

  “Sin is always an assault upon the truth, that is the fundamental truth of YHVH as Creator, Judge and Redeemer”  

One of the suppressions of truth in our times has been the introduction and continual propagation of the Trinity doctrine that ascribes deity to our Messiah. As soon as the truth of his humanity is suppressed in favour of Messiah as some pre incarnate eternal being, much of the truth of our redemption and righteousness are hidden

Yochanan/Joh 17:3“And this is everlasting life, that they should know You, the only true Elohim, and יהושע Messiah whom You have sent.

Rom 1:19because that which is known of Elohim is manifest among them, for Elohim has manifested it to them.  

YHVH’s Oneness or “Echadness” is the clear proclamation of our faith every time we recite the “shema”. Messiah clearly taught that his Father is the only true Elohim, yet today more than ever there exists so much confusion as to who YHVH is.

It is not possible to escape from this knowledge of YHVH, for it is “evident” (phaneros), a word in the Greek which has a base meaning of “visible” or “apparent.” This knowledge is made known “among them” (an alternative translation would be “in them”

Isa 44:24Thus said YHVH your Redeemer, and He who formed you from the womb, “I am יהוה, doing all, stretching out the heavens all alone, spreading out the earth, with none beside Me,

Isa 45:21“Declare and bring near, let them even take counsel together. Who has announced this from of old? Who has declared it from that time? Is it not I, יהוה? And there is no mighty one besides Me, a righteous Ěl and a Saviour, there is none besides Me.

Isa 45:22“Turn to Me and be saved, all you ends of the earth! For I am Ěl, and there is none else.  

Isa 43:11“I, I am YHVH, and besides Me there is no saviour. (“I” repeated twice)

Rom 1:20For since the creation of the world His invisible qualities have been clearly seen, being understood from what has been made, both His everlasting power and Mightiness, for them to be without excuse,

People today speak of the “intelligent design” of the universe and all that is within it. It is blasphemous to ascribe the authorship of this “intelligent design” to anyone else than YHVH, and many people know this to be true deep down in their hearts. Why don’t many Christians? They ascribe creation as the work of Yahshua. This claim was never made by Yahshua. This confusion has come through the religion of men.

Thus, Paul pointedly writes “so that they are without excuse.”

Rom 1:21because, although they knew Elohim, they did not esteem Him as Elohim, nor gave thanks, but became vain in their reasonings, and their undiscerning heart was darkened.

Rom 1:22Claiming to be wise, they became fools,

Rom 1:23and changed the esteem of the incorruptible Elohim into the likeness of an image of corruptible man, and of birds and of four-footed beasts and of reptiles.

When we refuse to acknowledge who YHVH really is, we become fools. It is an insult to call YHVH a man.

Num 23:19“Ěl is not a man, to lie; nor a son of man, to repent!

Let us once again consider carefully the words of that great confession of YHVH’s incomparable Oneness from that great Hebrew Hymn:

Adon Olam

Eternal Master, who reigned supreme,
Before all of creation was drawn;
When it was finished according to His will,
Then the King's Name was proclaimed
When this our world shall be no more,
In majesty He still shall reign,
And he was, and he is,
And he will be in esteem.
Alone is He, beyond compare,
Without division or ally;
Without beginning, without end,
to Him is the power and sovereignty
He is my Elohim, my Living Redeemer
rock of my affliction in the enemy day
He is my banner and refuge
filling my cup the day I call
Into His hand I commit my spirit
when I sleep, and I wake
and with my spirit, my body
My Master YHVH is with me, I will not fear.

Messiah did not claim equality with YHVH. (Phil 2:6)

However Messiah is now not a normal man either, he is now exalted at the right hand of YHVH.

Php 2:9Elohim, therefore, has highly exalted Him and given Him the Name which is above every name,

Php 2:10that at the Name of יהושע every knee should bow, of those in heaven, and of those on earth, and of those under the earth,

Php 2:11and every tongue should confess that יהושע Messiah is Master, to the esteem of Elohim the Father.

Col 2:8See to it that no one makes a prey of you through philosophy and empty deceit, according to the tradition of men, according to the elementary matters of the world,¹ and not according to Messiah. Footnote: ¹See v. 20, and Gal. 4:3 & 9.

Col 2:9Because in Him dwells all the completeness of the Mightiness bodily,

Col 2:10and you have been made complete in Him, who is the Head of all principality and authority.
  

“What is idolatry at its core? Idolatry is both the failure to give YHVH the honour He deserves as well as giving the honour reserved only for YHVH to another. At the heart of idolatry is the desire to control—to control one’s destiny or the outcome of the events of life. All paganism is characterized by attempts to control the gods through ritual and ceremony, or through trickery. The statue which an idolater erects as a point of worship is nothing less than an attempt to bring the invisible YHVH closer by means of the image and ritual connected to it. We ought to examine our worship and walk with YHVH, that we not slip into religious forms of idolatry, thinking that through our practice of worship we can somehow guarantee the outcome of life’s events.”

Note well the progression: after failing to honour YHVH by acknowledging Him as the sole Creator, sinful man turns to “futile speculation.” Being created with the need for YHVH, mankind, after rejecting Him, creates his own elohim/mighty one (god) through “futile speculation.” Paul no doubt refers to the various pagan philosophies of his day that were all confused as to the real identity of YHVH and failed to worship Him in spirit and in truth. Today we as believers have been profoundly influenced by similar pagan philosophies that have also confused us as to the true identity of YHVH and His Son. Once the true identity of YHVH has been compromised, the slide into full idolatry has begun. Intellectual pride takes over, and man exists, not as the image-bearer of his Creator, but man now begins to bow down and worship what YHVH has created instead of the Creator Himself.

There is a sense then, as v. 21 plainly indicates, that a great part of esteeming YHVH is to give Him thanks as the Creator of all things (especially of the Messiah). The unthankful spirit of rebellion is at home with the deception of idolatry.

Rom 1:24Therefore Elohim gave them up to uncleanness in the lust of their hearts, to disrespect their bodies among themselves,

Rom 1:25who changed the truth of Elohim into the falsehood, and worshipped and served what was created rather than the Creator, who is blessed forever. Amĕn.  

Cranfield – “It seems more consistent with what is said elsewhere in the epistle (e.g. in chapter 11) to understand the meaning to be that G-d allowed them to go their own way in order that they might at last learn from their consequent wretchedness to hate the futility of a life turned away from the truth of G-d. We suggest then that Paul’s meaning is neither that these men fell out of the hands of God . . . nor that God washed His hands of them; but rather that this delivering them up was a deliberate act of judgment and mercy on the part of the G-d who smites in order to heal (Is 19:22), and that throughout the time of their G-d-forsakenness G-d is still concerned with them and dealing with them. (Romans, 1:121)

It is obvious that Paul is referring to the depravity of unbelievers; however there is a hidden warning for believers who too disregard and disrespect the Creator of Heaven and Earth. If believers choose to follow the same kind of lie they fall into the same kind of spiritual depravity.”

Is it possible that after years of neglecting to honour YHVH as He is meant to be honoured that many in the “church” are confused over sexual practices such as homosexuality?

“The Greek text includes the definite article before “lie:” “exchange the truth of the Mighty One (Elohim) for the lie.” Here, no doubt, idolatry is set as opposite to the worship of YHVH. The truth of YHVH is the reality of His person known through His self-revelation, that He and He alone is YHVH and there is no other, that He alone created the world and all things, and that He alone is deserving of mankind’s worship. “The lie,” first announced by Satan in the garden, is nothing short of idolatry, i.e., that there are more gods than One, and that mankind can create gods or even make himself into a god equal to or greater than the Creator. This is “the lie” fashioned by the father-of-lies, the Evil one.”

Rom 1:26Because of this Elohim gave them over to degrading passions. For even their women exchanged natural relations for what is against nature,

Rom 1:27and likewise, the men also, having left natural relations with woman, burned in their lust for one another, men with men committing indecency, and receiving back the reward which was due for their straying.

We see a similar pattern of dysfunction unfold here as occurred in the Garden of Eden.

The modern day feminist movement is contributing to the confused roles of both men and woman in our generation.

Sadly because men have not taken the responsibility of the priesthood they have succumbed to the Jezebellic stronghold that continues to this day.

The restored priesthood in Messiah will lead us back to the Tree of Life – The Torah.

Rom 1:28And even as they did not think it worth- while to possess the knowledge of Elohim, Elohim gave them over to a worthless mind, to do what is improper,

The literal translation of the Greek would be, “And just as they did not see fit to have YHVH in knowledge. . . .” In other words, they refuse to accept what they know to be true about YHVH.

Although we see the physical evidence of this depraved behaviour in our society, the spiritual damage done by a faulty concept of YHVH has been just as a devastating in the lives of truth seekers.

Yahshua warned the religious leaders of his day that the prostitutes and tax collectors would enter into the kingdom of YHVH before some of them. (Matthew 21:28-32)  

Rom 1:29having been filled with all unrighteousness, whoring, wickedness, greed, evil; filled with envy, murder, fighting, deceit, evil habits; whisperers,

Rom 1:30slanderers, haters of Elohim, insolent, proud, boasters, devisers of evils, disobedient to parents,

Rom 1:31without discernment, covenant breakers, unloving, unforgiving, ruthless;

Here we have one of Paul’s lists of sins, a list comprised of 21 items.

Does Paul compare a faulty knowledge and worship on the one true Elohim to the behaviour of depraved pagans?

Rom 1:32who, though they know the righteousness of Elohim, that those who practise such deserve death, not only do the same but also approve of those who practise them.

Is it possible that Paul is comparing those who know the righteous of Elohim but have not embraced it to those who do not know the righteousness of Elohim and have embraced a depraved lifestyle?

Cranfield writes:

“But there is also the fact that those who condone and applaud the vicious actions of others are actually making a deliberate contribtuion to the setting up of a public opinion favorable to vice, and so to the corruption of an indefinite number of other people. So, for example, to excuse or gloss over the use of discrimination and oppression, while not being involved in them directly, is to help to cloak monstrous evil with an appearance of respectability and so to contribute most effectively to its firmer entrenchment. (Romans, 1.135)

Before we proceed to chapter two, I would like to refer you to the instruction of parashat 38 – “Korach” regarding this issue.

Hebraic Commentary on Romans Chapter Two:

Rom 2:1  Therefore, O man, you are without excuse, everyone who judges, for in which you judge another you condemn yourself, since you who judge practise the same wrongs.

There is debate as to who Paul is addressing these words to. Is he addressing them to the Jews who believe they have an ethnic superiority over other nations, or is Paul addressing this to the ex- gentiles who were taking for granted that they were once excluded from the covenant with YHVH but have now in Messiah being included in the covenant?

However we see that Paul addresses the gentiles later on in his letter:

Rom 11:18  do not boast against the branches. And if you boast, remember: you do not bear the root, but the root bears you!

Do not be arrogant, but fear.

Rom 11:21  For if Elohim did not spare the natural branches, He might not spare you either.

There is consensus that this statement in vs 1 was written to the Jews. They who received the Torah but were not faithful to its observance, should have known better than to judge others who were ignorant of the Torah.  This, in fact, is the conclusion of Paul in vv. 20-22 where Paul accuses the Jews of having a form of the knowledge and of the truth of the Torah, yet they were not living by that truth.  There guilt was no less serious than the guilt of the pagans.  “Idolatry is idolatry, whether it manifests itself in the gross immorality of the pagan way or in the sophisticated self-centeredness of “religion.” Both manifestations are idolatry, and YHVH hates them equally. Thus, proving that the Gentiles are guilty of idolatry is to prove the Jew apart from faith in Yahshua are equally guilty of the same sin, the sin of lawlessness—of breaking YHVH’s righteous standard.”

“every man of you who passes judgment, for in that you judge another, you condemn yourself; for you who judge practice the same things” – Here is Paul’s argument in a nutshell. If a person condemns the actions of another while engaging in those self-same actions, he equally condemns himself. Of course, no one in their right mind (spiritually speaking) would condemn someone for doing the same thing he or she was doing. We must presume, therefore, that the one doing the judging is blinded to the fact that he/she is sinning in the same way. Arrogance is blind by its very nature. In judging as it does it puts himself in the place of YHVH, and in so doing commits idolatry.

Yahshua sums up this problem when he says:

Mat 7:3  “And why do you look at the splinter in your brother’s eye, but do not notice the plank in your own eye?

Mat 7:4  “Or how is it that you say to your brother, ‘Let me remove the splinter out of your eye,’ and see, a plank is in your own eye?

Mat 7:5  “Hypocrite! First remove the plank from your own eye, and then you shall see clearly to remove the splinter out of your brother’s eye.

Rom 2:2  And we know that the judgment of Elohim is according to truth against those who practise such wrongs.
Rom 2:3  And do you think, O man, you who judge those practising such wrongs, and doing the same, that you shall escape the judgment of Elohim?

The wrong been practiced is the hypocritical behaviour of those who claim to be spiritually and morally superior to others.

We must obviously seek to discern truth from deception, however we cannot always be sure and therefore we know that YHVH will judge all things one day according to His perfect Truth. People who believe they cannot be corrected and have all truth are in great danger of this coming judgment.

“The idea that “every Jew has a place in the world to come” (b.Sanhedrin 105a, cf. m.Sanhedrin 10:1) may well have been accepted dogma among the Jewish communities of the 1st Century. If so, the viewpoint was that a person born a Jew, apart from being “cut off from his people” (punishment for a short list of gross sins), had a secure place in the world based not upon his personal piety, but upon his being part of the covenant nation. Thus, the scenario where one is able to “look” religious but in reality have nothing but self-righteousness believed that one’s birth right secured the future.” A problem that persists even to this day.

These people believed that the covenant promises of YHVH, which He had made to Israel, precluded any form of punishment. They were unaccountable for their sins because they felt they had been promised an unconditional blessing. What they failed to understand was simply that not all the descendants of Jacob were actually Israel (Rom 9:6).” We can also say “not all those who call themselves Christians are really true believers.”

Rom 2:4  Or do you despise the riches of His kindness, and tolerance, and patience¹, not knowing that the kindness of Elohim leads you to repentance? Footnote: ¹2 Peter 3:9.

Kindness speaks of His undeserved favour. Tolerance speaks of His holding back His judgment. Patience has the sense of endurance and steadfastness and is linked to faith. Repentance or “teshuva” speaks of returning to the right path that we originally strayed from ie Torah observance, and apart from an on -going repentant lifestyle, there is no real demonstration of faith.

‘Paul, addressing the Jewish people at this point, asks them to consider the history of Israel and YHVH’s evident patience with them throughout their national existence. He asks them to consider whether or not they are taking for granted (“think lightly of”)  YHVH’s long suffering, many of the Jewish people rejected Yahshua as the Messiah, they test, as it were, the very patience of YHVH. Thus, in this verse Paul does not describe yet another group of the Jewish community, but gives a further description of those described in v. 3, those characterized as passing judgment.”

We see the same sentiment echoed in 2Pe 3:9  יהוה is not slow in regard to the promise, as some count slowness, but is patient toward us, not wishing that any should perish but that all should come to repentance.¹ Footnote: ¹1 Tim. 2:4.

Paul also admonishes us in 1Co 10:11  And all these came upon them as examples, and they were written as a warning to us, on whom the ends of the ages have come,

1Co 10:12  so that he who thinks he stands, let him take heed lest he fall.

Rom 2:5  But according to your hardness and your unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of Elohim,

“hardness” (sklerotes) has the base meaning “hard,” thus “hard-headed.” People who say “I have made up my mind, please don’t confuse me with the truth!”

“unrepentant heart” (ametanoeton kardian) characterizes the nation in Israel’s history. They turned to YHVH when in trouble, then turned away once they were rescued.

Jer 5:23  ‘But this people has a backsliding and rebellious heart, they have turned aside and gone away. 

Once again let us who are not Jewish be cautious of judging. Jeremiah later speaks of the gentiles as having inheriting folly from their fathers.

Jer 16:19  O יהוה,/YHVH my strength and my stronghold and my refuge, in the day of distress the gentiles shall come to You from the ends of the earth and say, “Our fathers have inherited only falsehood, futility, and there is no value in them.”

“treasuring up or storing up” clearly implies that these sinful actions are not going to be erased if there was no repentance of them. These unrepentant sins will accumulate and cause a great condemnation in the final day of judgment.

“Most have read this verse as indicating that the unrepentant person is storing up judgment against himself, a judgment which will be unleashed in the future. Some, on the other hand, noting the present tense of the verb “storing up” suggest that the action of storing up is being done during the present time, a time which is designated as “a day of wrath and revelation of righteousness of God.”

We should thus understand the phrase “day of wrath” as indicative of the final day of judgment (see Zeph 1:15), a day in which the righteousness of YHVH will be manifest (revealed) through His righteous judgment.

Rom 2:6  who “shall render to each one according to his works”:¹ Footnote: ¹Matt. 16:27.

Mat 16:27  “For the Son of Aḏam is going to come in the esteem of His Father with His messengers, and then He shall reward each according to his works.

Some Christians become nervous when you talk about good works. We know that we are saved by faith and not by works, we also know that when we truly repent YHVH forgives us of the wicked works we have done. However to underestimate the significance of doing what is right (good works) can bring great loss to our lives. We will be rewarded also for our good works by the Father one day.

For we shall all stand before the judgment seat of Messiah. (Rom 14:10)

The Hebrew mind is very aware of the importance of doing good deeds or mitzvoth.

Heb 13:16  And do not forget to do good and to share, for with such slaughter offerings (sacrifices) Elohim is well pleased.

1Pe 1:17  And if you call on the Father, who without partiality judges according to each one’s work, pass the time of your sojourning in fear,

Rom 2:7  everlasting life to those who by persistence in good work seek for esteem, and respect, and incorruptibility;

A literal translation of this sentence would be: “to those on the one hand according to perseverance in a good work esteem and honour and immortality they are seeking life eternal.” i.e., only as one perseveres in doing what is right does one qualify for the reward, eternal life.

How should the phrase “good work” be defined? Some have suggested that it is faith, but Paul makes it clear in 4:4-5 that faith^* cannot be considered a “work ” Others have suggested that it means generally living a “good” life, i.e., abiding by the Torah of YHVH in all one does. Many, however, understand “good work” as the inevitable fruit of faith which is the sure evidence of faith. We might consider “good work” to simply be a generalization of the “fruit of the Spirit” manifested in the walk of a Torah observant person whether Jew or gentile.

*We will seek to define “faith” when we come to chapter four.

Rom 2:8  but wrath and displeasure to those who are self-seeking and do not obey the truth, but obey unrighteousness;

Why wrath (orge) and judgment (thumos)? It will be fearful thing when YHVH decides to pour out His indignation on mankind’s rebellion. Judgment refers to those who will not be protected on that day when YHVH decides to pour out His wrath.

Those who are self- seeking and divisive and refuse to walk in the instruction of Torah are in great danger from judgment if they do not repent.

Act 17:30  “Truly, then, having overlooked these times of ignorance, Elohim now commands all men everywhere to repent,

Act 17:31  because He has set a day on which He is going to judge the world in righteousness by a Man whom He has appointed.

Rom 2:9  affliction and distress on every human being working what is evil, of the Yehuḏite first, and also of the Greek;

Rom 2:10  but esteem, respect, and peace to everyone working what is good, to the Yehuḏite first and also to the Greek.

“What is the emphasis upon “to the Jew first and also to the Greek?” The obvious answer is the scriptural principle of the responsibility that accompanies revelation. YHVH first revealed Himself and His salvation to Israel, so she stands first in His display of mercy and thus also first in punishment for rejecting it. Here Paul clearly teaches against what must have been the established teaching in some circles of his day, that every Jew, regardless of his life before YHVH, has a place in the world to come. Paul, in concert with the Torah and Prophets, makes it crystal clear that only those whose lives evidence the righteousness of YHVH will have a place in the world to come. Of course, he will go to great lengths in the coming chapters to show that only those who have right standing before YHVH through faith in His Son have the ability to live a truly righteous life. In the final analysis, then, the whole issue revolves around or has its focus in Yahshua and one’s relationship with Him.”

The verb “working” or “affecting” is a present tense verb, therefore the affliction and the esteem are also connected to actions happening in the present time.

Rom 2:11  For there is no partiality with Elohim.

“Here we have a second and perhaps most profound reason why there is an emphasis upon “to the Jew first and also to the Greek”—to show that though YHVH, by His sovereign choice gave His esteemed revelation to the Jewish nation first, He nonetheless gives that nation no “special treatment” when it comes to the requirement of righteousness. The reason for this is obvious: the righteousness which He requires for fellowship and communion with Him is not the product of man’s efforts, but the free gift of His mercy. The Jew no less than the Gentile must admit his entire inability to obtain this righteousness on his own efforts and humbly accept the free gift of YHVH’s favour in the person of His Messiah, Yahshua. Attempting to find right standing before YHVH on any other grounds will end in condemnation. On this whole theme, see Gal 2:6; Eph 6:9; Col 3:25, and Acts 10:34.” 

Rom 2:12 - For as many as sinned without Torah shall also perish without Torah, and as many as sinned in the Torah shall be judged by the Torah.

“This is the first direct reference to the Torah in our epistle, and it seems beyond dispute that what Paul refers to here is the Mosaic revelation. This naturally opens the discussion to the question of the position of those who have not known of YHVH, i.e., have not received the revelation of Torah. Will they be condemned? Paul has already shown that the revelation of YHVH is found in a broader sphere than the Torah, and that the very creation will render all without excuse before the Judge of all. Thus, those who have received the Torah, yet have rejected its message and call to faith, will be judged accordingly. Those who, on the other hand, have never received the Torah, will perish or be condemned by the very revelation which they did receive, i.e., the revelation of YHVH via creation and their own consciences”

Rom 2:13  For not the hearers of the Torah are righteous in the sight of Elohim, but the doers of the law¹ shall be declared right. Footnote: ¹Mt. 7:21-27, James 2:14-24.

“Here then is the conclusion and the main point of this entire paragraph. “Hearing” (shema) or (akouein), from a Semitic viewpoint, may often mean much more than merely hearing in the physical sense. Often, these terms have the fuller sense of “hear with intent to obey” (Gen 3:17; Ex 15:26; Deut 4:30; 6:4f; Josh 1:18; Is 1:19; Jer 11:3; 12:17; Mic 5:15[14]). In this case, however, the “hearing” is put in contrast to “doing,” and thus means a deficient “hearing,” a “hearing” which does not issue in “doing” (cf. Jms 2:22-25). Paul is contrasting the mere reception of the Torah with a full acceptance of it.

Such a deficient hearing has no salvific value. Merely hearing the Torah saves no one.

But though Paul agrees with at least some of the Rabbinic thought of his time (and of his teacher), he imbues it with a Messianic reality, for certainly he would never teach that someone could keep the Torah in such a way as to earn right standing before YHVH. (In reality, neither did the rabbis.) Rather, Paul is speaking of obedience which flows out of faith, which though weak and imperfect and therefore without deserving of YHVH’s favour, is, as the expression of humble trust in YHVH, well-pleasing in His sight.

But that no one can keep the Torah perfectly proves Paul’s point, namely, that salvation is by faith alone apart from works.”

Rom 2:14  For when gentiles, who do not have the Torah, by nature do what is in the Torah, although not having the Torah, they are a Torah to themselves,

Rom 2:15  who show the work of the Torah written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or even excusing,

“Our first task in this verse is to understand who Paul identifies here as “Gentiles … who do the things of the Torah.”

“Gentile” here refers to Gentile believers who, though they have not been schooled in the Torah throughout their generations, still show a humble heart of willingness to obey YHVH and to live according to His Torah, which in itself is an expression of their faith.” These are people who will love the truth of the Torah when it is presented to them, unlike many others who scoff at the thought of being Torah observant.

Hegg paraphrases the verse:“For the Gentile believers, though they do not have the heritage of the Torah and were not taught to live life through the perspective of the Torah—these believers, when they do the things of the Torah even though it was not their natural possession or part of their cultural upbringing, show that they have acquired the Torah as their very own possession, and thus demonstrate their genuine faith.”

Thus, verse 15 continues this train of thought: these Gentile believers prove their genuine faith because they “show the work of the Torah written on their hearts,” the very goal of the New Covenant (Jer 31:31f). Here is not the mere letter of the Torah but the letter combined with the Spirit (cf. Rom 2:27, 29; 7:6; 2Cor 3:1ff), for the Spirit of YHVH alone enables the Torah to be written upon the heart.” Amein brother Hegg.

“How are we to understand the idea of the conscience “bearing witness”? The role of the conscience in bearing witness is coupled with the “thoughts which alternately accuse or defend.” It seems that what Paul is describing here is the inner workings of the heart or mind of the Gentile believer. On the one hand, having come to faith in Yahshua and seeing the Torah as the expression of YHVH’s set apartness, he is dreadfully aware that for the majority of his life he lived in outward rebellion against the One true YHVH. What is more, he is only now coming to learn how to please YHVH in his life. Yet in spite of these thoughts which accuse him, he recognizes that he has truly believed and accepted the salvation procured for him by YHVH. Furthermore, his conscience has changed, so that he longs to please YHVH on the one hand, and grieves when he sins, on the other. Yet the very fact that his life is more and more conformed to a life of righteousness as prescribed in the Torah and demonstrated by Yahshua, gives him confidence that in the final day of judgment, when he stands before the Almighty, he will be judged righteous by the One who judges the secrets of men’s heart.

 Paul came to understand that if one study’s the Torah yet misses Yahshua as the central issue of the Torah, his knowledge is greatly deficient. Only when the Spirit comes to open the eyes of the sinner will he see Yahshua as the goal to which the Torah points, and understand the Torah in light of the Messiah (2Cor 3). Paul underwent such an experience when the Set Apart Spirit regenerated him and gave him faith to see the Torah in its fullness.

He sees in the Gentile believers, then, this same inner struggle for righteousness, an inner struggle which bespeaks the reality of a changed heart and thus a bona fide expression of genuine faith. He sees the Gentile believer striving to know YHVH in truth through a genuine acceptance of the Torah, an acceptance which is demonstrated through righteous living. In short, the Gentiles, though without the advantage of the Torah as part of their culture and upbringing, demonstrate their right standing before YHVH gained by faith in Yahshua, because they are doers of the Torah, not merely hearers.”

Rom 2:16  in the day when Elohim shall judge the secrets of men through יהושע Messiah, according to my Good News.

There is nothing that can be hidden from YHVH.

Heb 4:12  For the Word (Torah) of Elohim is living, and working, and sharper than any two-edged sword, cutting through even to the dividing of being and spirit, and of joints and marrow, and able to judge the thoughts and intentions of the heart.

Heb 4:13  And there is no creature hidden from His sight, but all are naked and laid bare before the eyes of Him with whom is our account.

“according to my good news” is an interesting insertion by Paul,

Thus, “Paul’s good news ” includes not only that Jews and Gentiles are saved in exactly the same way (by faith in Yahshua) but also that Jews and Gentiles will be judged on exactly the same basis, i.e., whether or not they lived righteously, the only absolute test of whether or not one possesses true faith.

Paul felt so strongly about this message of the good news that was given to him, he states twice in Galatians 1

Gal 1:8  However, even if we, or a messenger out of heaven, bring a ‘Good News’ to you beside what we announced to you, let him be accursed.

Gal 1:9  As we have said before, and now I say again, if anyone brings a ‘Good News’ to you beside what you have received, let him be accursed.

Rom 2:17  See, you are called a Yehuḏite, and rest on the Torah, and make your boast in Elohim,
Rom 2:18  and know the desire of Elohim, and approve what is superior, being instructed out of the Torah,
Rom 2:19  and are trusting that you yourself are a guide to the blind, a light to those who are in darkness,
Rom 2:20  an instructor of foolish ones, a teacher of babes, having the form of knowledge and of the truth in the Torah.¹ Footnote: Ps. 147:19, Rom. 3:2, Rom. 9:4.

“Paul now specifically tells us who he addresses: the religious Jew. And in the list of actions which he describes, he mentions things which are, in and of themselves, honourable and even desirable. Yet we cannot overcome the feeling that Paul is using them, not as a description of what a Jew who is righteous should do, but what Jews often said of themselves but without the attended deeds of righteousness.”

The Jewish communities of Paul’s day prided themselves in distinguishing that which YHVH approved from that which He disapproved. A great deal of time was taken up with separating that which was “set apart” from that which was “profane.”

Had Israel fulfilled this YHVH-given role as she was supposed to, she would have been pointing the nations to Messiah, and thus to Yahshua. In her rejection of Yahshua, she proved that she had lost sight of the true light, and had manufactured her own.

Rom 2:21  You, then, who teach another, do you not teach yourself? You who proclaim that a man should not steal, do you steal?

“The first priority is to study Torah in order to live a life pleasing to YHVH through the power of the Spirit. But one must not stop there. He must also teach others what he has learned, both by deed and word. One who learns and fails to teach others gives the impression that what he has learned was of no lasting value.”

Rom 2:22  You who say, “Do not commit adultery,” do you commit adultery? You who abominate idols, do you rob temples? 

We thus have Paul listing three specific sins or categories of sin: stealing (klepteis), adultery (moiceuvein, moicheuein), and robbing temples (hierousuleis ), which he suggests have been committed by the Jewish community.

Paul therefore accomplishes his purpose as far as the Jews in the Roman kehilah are concerned, namely, that they have no basis to judge the non-Jews for their lack of Torah knowledge.  Nanos is of the view that Paul in Romans attempts to counter the movement among the Gentiles to persuade their fellow, believing Jews to give up their observance of the Torah, it seems only fitting that Paul, having reminded the Gentiles of their pagan roots, would likewise turn to the Jew with a similar rebuke, so as to leave them both without grounds for becoming the judge of the other.

Money tainted by idolatry was not to be used for the Temple (Deut 7:25f), the Sages found ways in their technical rulings to overcome these prohibitions, and to bring articles of value from the pagan temples into the coffers of the Temple.

Rom 2:23  You who make your boast in the Torah, through the transgression of the Torah do you disrespect Elohim?

Rom 2:24  For “The Name of Elohim is blasphemed among the gentiles because of you,” as it has been written.

We might thus translate it “You who boast in the Torah, and through your breaking the Torah, you dishonour YHVH.

Paul is suggesting here that they (Israel) gave the nations cause to blaspheme the Name of YHVH by the fact that they, through their disobedience, provoked YHVH so that He exiled them from the Land. Such an exile allowed the nations to speculate that Israel’s YHVH was not able to keep them in the Land He had promised to give them. Thus, it is by the lawlessness of Israel that YHVH is blasphemed among the nations. 

Rom 2:25  For circumcision indeed profits if you practise the Torah, but if you are a transgressor of the Torah, your circumcision has become uncircumcision.

(Cranfield, 1.171, n. 3)

What then is Paul saying here? I would suggest at first what he is not saying, namely, that circumcision is wrong, or of no value (a conclusion only an anti-Semitic viewpoint could derive). No, circumcision (I would think he is directing his attention to Jewish people here) is valuable if in bearing of the mark of the covenant one is honestly striving to please YHVH in all matters of life. That is to say, a Torah-pursuant Jewish person is doing what he ought to be doing, for he engages in the activities of the covenant of which He is a part. His circumcision is not an ethnic identity marker, but is a seal of the covenant in the flesh which is matched by the circumcision of the heart. Through his observance of the covenant sign he honours YHVH of the covenant.

“We should therefore understand Paul’s words here not to mean that a Jewish person’s position as a member of the covenant people is discounted by YHVH because of lawlessness, but that when, as a member of the covenant and therefore circumcised in the flesh, he breaks the Torah, he shows rather that his heart is uncircumcised. Cranfield has stated this well:

It seems therefore better to understand v. 25b to mean, not that the Jew’s circumcision has been annulled in YHVH’s sight, but that he has become uncircumcised in heart (i.e., one whose heart is far from YHVH and whose life is a contradiction of his membership of the Covenant people), and now, though still a member of YHVH’s special people to whom YHVH is still faithful, stands in his human existence in a negative, and no longer in a positive, relation to YHVH’s purpose in history, and is outside that Israel within Israel, to which Paul refers in 9:6ff. (Romans, 1.172)”

However let us be ever mindful that though the natural branches were cut off, YHVH at the appointed time will graft them back again –

Rom 11:24  For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these who are the natural branches, be grafted into their own olive tree?

Rom 11:25  For I do not wish you to be ignorant of this secret, brothers, lest you should be wise in your own estimation, that hardening in part has come over Yisra’ĕl, until the completeness of the gentiles¹ has come in. Footnote: ¹Gen. 48:19.

Rom 2:26  So, if an uncircumcised one watches over the righteousnesses of the Torah, shall not his uncircumcision be reckoned as circumcision?

“The term “uncircumcised” (akrobustia) can mean: 1) the foreskin; 2) the state of being uncircumcised, or 3) the community of the uncircumcised, i.e., the Gentile world or the individual Gentile. It seems clear that Paul uses the word first with the meaning of #3, and then with that of #2.

“will not his uncircumcision be regarded as circumcision?” This rhetorical question is a window into Paul’s view of circumcision. Clearly, he does not judge this uncircumcised person to have neglected the Torah by not being circumcised. What the uncircumcised Gentile had not done was submit to the rabbinic ritual of the proselyte. The act of circumcision apart from the proselyte ceremony is not envisioned here.

If circumcision is the sign of the covenant, then circumcision ought to always be accompanied by righteous living. In the same way, true righteous living (as defined by YHVH, not man) assumes a status as true covenant member (cf. 9:6), for true covenant members are circumcised of heart.

It seems most likely, then, that Paul here specifically refers to YHVH as the One who regards the uncircumcised as circumcised, that is, that He regards the Gentile who has by faith become circumcised in heart to be a bona fide covenant member and therefore a recipient of His eternal blessing.”

This however does not mean that Paul opposes the physical act of circumcision, if he did he would be teaching us to break a commandment of the Torah. Paul is correcting the wrong teaching about circumcision.

Rom 2:27  And the uncircumcised by nature, who perfects the Torah, shall judge you who notwithstanding letter and circumcision are a transgressor of the Torah!

(Cranfield, Romans 1.174).

“Letter” (grammatos) is sometimes used by Paul to refer to the attempt to keep the Torah apart from the Spirit (cf. v. 29; Rom 7:6; 2Cor 3:6). Here “letter” and “circumcision” are parallel in thought, so that we understand circumcision here to mean “circumcision of the flesh without the corresponding circumcision of the heart.” The proof that the Spirit is not involved comes from the final phrase, “are a transgressor of the Torah.”

Here then is a stunning picture: the covenant member, the Jew, is judged by the Gentile. In the final judgment the question will not be asked “are you Jewish?”, but the question will be asked “are you righteous?” Only those who find their righteousness in Yashua, and whose lives have the inevitable proof of that righteousness, will stand justified before YHVH and will therefore have rest in the world to come.

We see in Rom 8:4 that the evidence of a spirit filled life is living a life of Torah obedience.

Rom 2:28  For he is not a Yehuḏite who is so outwardly, neither is circumcision that which is outward in the flesh.

Rom 2:29  But a Yehuḏite is he who is so inwardly, and circumcision is that of the heart,¹ in Spirit, not literally, whose praise is not from men but from Elohim. Footnote: ¹1 Cor. 7:19, Ex. 19:5, Dt. 10:12-16, Dt. 30:6-8.

“These verses, taken by themselves, or even misinterpreted by neglecting to understand the wider context of the passage, have often been used to teach that the non-believing Jew has forfeited his status as covenant member, and that the community of believers, the Church, has replaced Israel as YHVH’s covenant people. If these verses stood alone, one might be able to interpret them in this way, but comparing Paul’s teaching in 3:1-4 and especially 9:1-11:36, it is impossible to claim such a position for Paul. He fully recognizes the eternal promises which YHVH has made to physical Israel, and that in fact the fulfilment of these promises yet in the future is the crowning jewel of YHVH’s omnipotence and favour.

What is Paul saying then? First, we should remember that he is addressing the Jewish constituents within the Roman synagogue at this point in the chapter. His reference to the Gentile who keeps the Torah is simply a way to rebuke and shame the Jews who were insincere in their pursuit of YHVH. Secondly, he is speaking within the sphere of Jewishness, and asserts the same axiom which he speaks plainly in 9:6, namely, that not all physical (outward) descendants of Jacob are actually (inward) Israel. For Paul, it cannot merely be physical lineage which makes a person Jewish—there must be more. If “not every descendent from Israel is Israel” (9:6), who is a descendent of Israel? Paul’s answer is that there must be circumcision of the heart to match the physical circumcision, or there is no value whatsoever in the physical circumcision. Physical lineage has value, even apart from faith, for the descendants of Jacob still comprise the chosen nation of YHVH. What is more, the temporal blessings of the covenant (and these should not be minimized) remain the possession of the nation of Israel, even in their unbelief. But Paul is emphasizing the eternal promises of the covenant (“whose praise is not from men, but from YHVH”), which are the possession only of those who believe and are therefore righteous. These are those who are circumcised both in flesh and in heart (cf. Ezek 44:7-9).

The circumcision of the heart is a Torah concept (cf. Lev 26:41; Deut 10:16; 30:6; Jer 4:4; 9:26), and apart from it the Jewish person fares no better than the pagan before the bar of YHVH’s justice. The circumcision of the flesh, which marks him as a covenant member and therefore the recipient of YHVH’s blessing, apart from the corresponding circumcision of the heart is considered as though he were no covenant member at all (his circumcision has become uncircumcision) in terms of the eternal promises of the covenant.”