Goal

Today’s installment of The Messianic Torah Observer is entitled: “[If] The Law Does Not Save—[Then] What Good Is It–A Messianic Discussion of Romans 3:9-20.”

Our goal for today’s discussion is to draw from the Apostle Paul’s letter to the first-century Roman Messianics, an accurate, biblically-based understanding of how our Creator views humanity.

Attention

Why is this important?

It’s important because, much of what the apostle writes and bases his Y’shua Messiah taught doctrine on is on the fundamental premise that humanity is in a desperate situation that requires the Creator’s direct intervention. And because humanity is in such a dire situation, it is incapable of resolving its issue with a holy, righteous and just God on its own accord and by its own resources. Humanity requires the Creator’s help in order to escape that which is coming upon her: judgment; wrath; punishment (Rom. 1). And so, the only escape for humanity is by way of the provision that the Creator established for humanity; otherwise, all bets are off. There is no other option or hope for humanity.

So, what we will find in our focus passage here today is the apostle finally pulling away from the rhetorical diatribe he’d based much of his teachings on over the course of the previous one-plus chapters, and his drilling down on the true plight of humanity in the eyes of the Creator; the purpose and role of Torah for humanity; and humanity’s desperate need for a savior.

Bottom line: The Mystery of Iniquity that is alive and at work in the world even today, even in the Body of Christ/Messiah, is blinding much of humanity and even those who profess to be children of the Most High, of the Creator’s coming judgment and wrath to be poured out upon them. Unfortunately, much of humanity possesses a skewed understanding of their plight, reasoning within themselves that they are somehow immune or will be given a pass when time for Yah’s wrath, judgment and punishment comes around. Many rationalize within themselves that deep down, they are really good and that God is going to give them a pass. Others rationalize that their keeping of Torah will guarantee them salvation and even admittance to the Malchut Elohim (that being, the Kingdom of God).

But the apostle here in our focus passage, lays out for his Roman Messianic audience the case that in Yehovah’s purview—his sight—His perspective—the central, fundamental premise that no human is good on this planet (good being, no one possesses right standing before Yehovah based upon anything that they’ve done in their lives, regardless how moral those actions are interpreted to be by the world’s standards). For humankind is inherently evil-wicked-sinful, and nothing apart from Yehovah’s provision contained in His Great Plan of Salvation, Restoration and Redemption can change that. Not even Torah-keeping.

And this point is most important my friends. We have a lot of folks within our faith community keeping Torah—to a lesser or greater extent—rationalizing within themselves that by their keeping of Torah, God is going to save them. In other words, many erroneously believe that by their keeping the feast-days and the weekly Sabbaths; eating clean; wearing Jewish/Rabbinic-type garb/attire; reciting Jewish liturgies and prayers; religiously reading the prescribed Torah-Portions each week, etc., that they are actively purchasing their salvation from God. Many of these, as the apostle Paul describes, possess a form of Godliness, but are entirely disconnected from Elohim—they don’t possess a true and substantive relationship with the Creator (2 Tim. 3:5). These continue in sin; their hearts and lives are not changed; they are not in right-standing with the Holy and Righteous One.

Need

And this is the critical, foundational point that Shaul is attempting to convey to His audience here: contextually taking into account all that was written in the previous two, plus chapters, that one’s Jewishness or seeming moral, good living is going to save you. Yah sets the standards for righteousness, which no man or woman on their own accord can meet. Period. No matter how hard one tries to meet those exacting strict standards, because of the inherent nature and character of people, it is impossible to meet Yah’s standards.

Recall two installments ago, that we discussed in depth what the apostle meant by his explosive statement that “Yah is true yet every man is a liar.”

And folks, this is the critical point that I pray we all leave this discussion with. Torah-keeping is a requirement for all Yah’s people. However, first and foremost, in order to be in right-standing with the Almighty, the would-be elect must enter into a trusting faith-based relationship with Yehovah. Torah-keeping is secondary. For without a true, substantive relationship with the Almighty, one’s Torah-keeping is worthless.

I’m reminded of Master’s prophetic declaration:

 ²¹ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.  ²² Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  ²³ And then will I profess unto them, I never knew you (I never had an intimate relationship with you, neither you Me): depart from me, ye that work iniquity.  (Mat 7:21-23 KJV)

And so, what we will find as we progress further along in our discussions of Shaul and his letter to the Messianic Assembly of Rome, is that the apostle is aggressively  pointing his readers to establishing such a relationship with the Almighty by turning their lives completely over to Him; abandoning their old sinful ways; dying to self; sticking with the gospel that Yeshua Messiah and he taught and preached; and allowing the Ruach Kodesh to begin its good work—its righteous work—in their life. And that’s why, in great part, the apostle steered his readers’ focus away from rote-commandment keeping and converting to Judaism. To Shaul, commandment-keeping or converting to Judaism without their dying to self and eschewing their former sinful lives was a pointless endeavor. They were in essence no better than the unconverted souls of humanity. For relying on one’s commandment-keeping or one’s Jewishness for salvation was entirely a fool’s errand.

Satisfaction of the need

The good news to be had from all of this my dear friend is that we who are in and maintain a faithful, obedient covenant relationship with the Creator of the Universe, through the personal ministries of Y’shua HaMashiyach will escape the judgment, punishment and wrath the apostle mentioned a couple times in a previous section of this letter.

For we joyously find five (5) chapters ahead in this letter the following confirmation of this:

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.  ² For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.  ³ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:  ⁴ That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Rom 8:1-4 KJV)

So let us rejoice in this reality and as Shaul counseled, work out our Faith ever so more, in much fear and trembling, knowing all that was and continues to be at stake (Psa. 2:11; 2 Cor. 7:15; Eph. 6:5; Phi. 2:12).

But you may be thinking to yourself: If I am no longer subject to condemnation because I am in Mashiyach Y’shua, why should I care about any of what Shaul is writing here in this passage regarding the dire situation of corrupt humanity? I mean, we who are in Mashiyach are being saved because of the grace Yah has extended unto us and by our being in obedient covenant relationship with Him.

Well, quite frankly, aren’t we our brother’s keeper to a lesser or greater extent? I mean, Master not only instructed us to seek the Kingdom and Yah’s righteousness for ourselves, but He also commissioned us to go into all the world and make for Him disciples (Mat. 28:19; Mar.. 16:15-16; Luk. 21:8); to work the works of Yehovah while it is still day (Joh. 9:4); to love our neighbor as we love ourselves (Lev. 19:18; Mat. 5:43; 19:19; 22:39; Mar. 12:31-33; Luk. 10:27).

I’m afraid that far too many of us have forgotten these and other mantles of love and caring that our Master placed upon us. Far too many of us are so consumed with our own spiritual situations that we have little to no concern for others who are in desperate need of the provision that Father put in place to address their situations. Indeed, it is time and it is imperative that we live up to our chosen status in the Kingdom of Yehovah in every way. Let us take what the apostle has written here to heart and do that which Father has instructed us to do.

Visualization

Our focus passage here today can be viewed as a continuation of the foundational premises to our faith that we established in the previous installment: That being every man is a liar (sinner; unfaithful; unbelieving) in stark contrast to Yehovah always being true to His Words; being righteous, faithful and just.

Now, another premise to our faith that will be prominently featured throughout our focus passage is the understanding that prior to our coming to Faith, we were citizens of the Kingdom of Darkness—1 Cor. 12:2; Gal. 4:8; Eph. 2:1-3. We were in fact slaves to sin. But praise Yah, He has redeemed us and we are presently in the process of being delivered from Yah’s coming wrath and judgment. 

So with that, let’s get into our focus passage for today.

Given that our passage is 12-verses long, instead of reading the entire passage first and then

coming back to address each verse individually, let’s examine each verse one at a time in its written order.

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9. What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin… 

In chapter 1 of Romans, Shaul surveyed the rebellious nature of non-Jewish humanity. Then in chapter 2, the apostle describes the similar sinfulness and rebelliousness of his kinsmen. And here in chapter 3, Shaul brings both Jew and Gentile together as being under sin—slaves to sin—under the power of sin—”pantas huph’ hamartian.” J.K. McKee aptly refers to this situation as a “universal condition not limited to any sector” of humanity.

The apostle includes himself in this equation by denoting “we,” suggesting that he too can justly be labeled a guilty sinner (at least one point in his life, as annotated by J.K. McKee).

Shaul no doubt has in mind, as he heavily draws from various passages of Tanach to convey to his Roman Messianic readers, the point that all of humanity (with the exception of the redeemed of Elohim) are citizens of the Kingdom of Darkness. In particular, Job 25:4 and 4 Ezr. 7:22-24 attest to this fundamental, foundational premise of our Faith. 

We should also take note that this verse must be studied within context of the original rhetorical question the apostle posed in verse 1 of this 3rd chapter which reads: “What advantage then hath the Jew? or what is the profit of circumcision? (Rom 3:1 ASV)

And we find the apostle’s answer to this question in the next verse: “Much [in] every way: first of all, that they were entrusted with the oracles of God. (Rom 3:2 ASV)

But there is a bigger answer to verse one’s question than one might conclude from just a casual read of the apostle’s verse 2 answer. That answer transcends—extends beyond the scope of Yisra’el’s culture, historic and heritage. That bigger answer is spiritual in nature, incorporating within the central themes the apostle previously addressed in this letter: those themes and concepts being judgment; wrath; righteousness; faithfulness; justification and iniquity.

Granted, it’s indeed notable that the Hebrew nation stands head and shoulders above the rest of the nation peoples of the world because she was entrusted with Yah’s oracles—His Torah. And because of this, the Jew is to be recognized and respected.

But beyond this entrusting of Yah’s oracles, in particular, as it relates to the spiritual, the question Shaul is now rhetorically asking his readers is: Given what I mentioned previously regarding the Jewish advantage, is the Jew then better than or superior to any other nation peoples of the earth? Does Yisra’el, by virtue of her possessing Yah’s oracles, enjoy privileged, righteous standing before the holy, righteous and  just Creator of the Universe? Is she by virtue of her Jewishness (listen or read our discussion series entitled: “A Question of One’s Jewishness, Parts 1-4”) guaranteed salvation and a place in the World Tomorrow? And the answer to these questions is provided by the apostle here in verse 9: essentially No! Not at all! Both Jew and Greek are under sin. And that state of being under sin has at least two (2) elements attached to it: (1) the Jew and the Gentile both being slaves to sin or slaves to the Kingdom of Darkness; and (2) by virtue of their being slaves to sin and subjects or citizens of the Kingdom of Darkness, the Jew and the Gentile being subject to Yah’s impending wrath, punishment and judgment.

Thus, in Shaul’s excellent rationalization of the true state of all humanity, that includes both Jew and Gentile, sin is in fact, the universal equalizer of the whole of humanity. For all have sinned and fallen short of the glory of Yah—Rom. 3:23. A central premise of our Faith is the simple fact that sin touches and condemns every rational soul on this planet who has ever lived.

Therefore, it must be understood that all of unconverted, unredeemed humanity is a slave to sin. Consequently, one’s Jewishness; one’s religiosity, does NOT make one immune to sin nor does it save one from Yah’s judgment, wrath and punishment. Shaul definitively declares a central premise to our Faith in Romans 3:23 that “All have sinned and come short of Yah’s glory.”

From here, over the next nine (9) verses, the apostle brilliantly draws from a number of Tanach passages to support these central, fundamental principles that both Jew and Gentile alike are indeed “under sin.”

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10. As it is written, ‘There is none righteous, not even one…(NASB) 

Here we find Shaul drawing from Psalm 14:1 and 53:2 to support for his contention that all of unredeemed/unconverted humanity is “under sin.”

The apostle recites here a central premise here that: “There is none righteous, no, not one.” The English term “righteous” as used here in the Greek is “dik’-ah-yos;” which means to observe divine laws; keeping the commands of Yah. It would then stand to reason that unconverted humanity in one form or another inherently rejects and resists Yah’s righteousness—the only true righteousness that exists. And so, any so-called righteousness that humanity claims exists in this world which is outside of Yehovah’s righteousness, is straight-up humanism—self-derived—self-interest—righteousness that is incompatible with Abba’s righteousness.

Stern’s Complete Jewish Bible translates this verse as “no one seeks YHVH,” and this is despite rational human beings possessing inherent understanding that Yehovah exists and a general knowledge of right from wrong (Rom. 1:22-28; Psa. 14:2-3).

The question of one’s righteousness (that being a right-standing before a holy Elohim; being justified), according to Shaul, is answered by a faith-based, imputed righteousness that we will later see, is not based upon the elect’s “works of the Law” (vs. 19-20). The elect’s faith that leads him/her to enter a covenant relationship with the Eternal compels him/her to halachah Torah—to do works of Torah—to walk out his/her faith with fear and trembling.

And so, under the auspices of the renewed covenant, Torah is thereby inscribed upon the fleshly table of the elect’s heart, which causes him/her to lovingly walk in obedient, covenant relationship with the Almighty. But the elect’s right-standing is an imputed one first and foremost, in response to an elect’s faith in Y’shua Messiah—in response to a would-be elect’s acknowledgment that he/she is in desperate need of a savior because the reality is that any righteousness they may have once thought they possessed is as “filthy rags” in the sight of a holy, righteous and just Elohim (Isa. 64:6).

Left alone, no human being is capable within him/herself of achieving right-standing (that being righteous) before our holy, just and righteous Elohim. Consequently, any human who finds themselves NOT in right-standing before Yehovah is then subject to judgment and condemnation.

This standard of imputed, faith-based righteousness applies to both Jew and Gentile alike. And so, staying within the context of Shaul’s letter here, there are no exceptions to this critical spiritual principle. Simply being Jewish—taking on the ways of Judaism—or becoming a proselyte—or for that matter, being born a Jew, won’t cut it in terms of one being found in right-standing before Yehovah. It’s just the way it is. Yah, from the very beginning of time, established the only criteria for righteousness—that being the righteousness that comes through a faith-based covenant relationship with the Almighty—the central element of that relationship consisting of a trusting faith in Yehovah to deliver an individual from judgment through His Son, Y’shua HaMashiyach’s atoning sacrifice and the Great Plan of Salvation, Restoration and Redemption.

Shaul is stating here in this verse what I see as a very deep, fundamental premise of the True Faith once delivered; not just an observation; that being, no one is (1) righteous on their own accord, and (2) no one is capable on their own to live, behave, or walk in righteousness; or as some English translations put it, “no one is good.

So when Shaul writes here about no one being righteous, he’s referring to one’s right-standing before a holy, righteous and just God. In a more general, yet more somber reality, the apostle is essentially concluding that both Jew and Gentile—all humanity for that matter—stands guilty before Yah and is thus subject to His wrath, punishment and judgment.

Now, it must be mentioned and recognized at this juncture that this concept—this premise of all unconverted, unredeemed humanity being slaves to sin and one’s adherence to and keeping of Torah being insufficient to put one in right-standing before Yehovah because the works of the Law do not get rid of sin, is not a revelation that is exclusive of Shaul and the Psalms. Although not widely known by most, the so-called sages grapples with this universal concept of the dire state of sinful humanity (b. Sanhedrin 101a).

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11-12.  There is none who understands; there is none who seeks for God; all have turned aside, together they have become useless. There is none who does good. There is not even one. (NASB) 

Doesn’t this scream loudly of Shaul’s quotation back in verse 4: …let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (Rom 3:4 KJV)

The Greek term for “understands” the apostle supposedly used here is “sunion,” the root of which, as Messianic Commentator and Teacher Dr. Tim Hegg notes, is “suniein,” which turns out to be more a reference to spiritual—faith-based—moral understanding than general cognitive understanding about things of this world. This form of understanding in the Hebrew is “sachal,” which curry meanings that include “understanding” and “acts of insight, devotion and piety.” And when we bring all of these concepts together, we get a sense of what a true, biblically-based life of faith is supposed to look like to lesser or greater extent.

The apostle borrows from the support passages of Psalm 14:2-3 and 13:2-3 (LXX), both of which paint an even grimmer portrait of the human condition from the perspective of him/her not having the interest or inclination to seek after Yah or rather, seek after the things and ways of Yehovah, but rather of pursuing his/her own interests and ways; going after their own hearts desires and inclinations; such that all of unredeemed humanity is turned aside (Exo. 33:7; 2 Chr. 15:12-15; Ezr. 8:22; Psm. 9:10; 24:6; 27:8; Pro. 28:5; Isa. 9:13; 31:1; 51:1; 55:6; Jer. 29:13; Zep. 1:6).

The English term “useless” or “worthless” that is used here is supposed to denote a condition of utter corruption and depravity. Recall the earlier cited passage of our particular righteousness being as filthy rags in the sight of Yehovah.

And thus, Shaul summons all these elements together to reinforce a fundamental premise that is important for all of us to understand; that no one individual is good. From Yah’s perspective, it’s not a question of whether or not people have the capacity to act and behave in moral ways from time-to-time. But rather, no one individual on their own, because of their corrupt nature, is right or is capable of being in right-standing before our holy, righteous and just Elohim.

Ecclesiastes 7:20 supports this whole contention:

There is not a just man on earth that doeth good and sinneth not (KJV).

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13. Their throat is an open grave. With their tongues they keep deceiving. The poison of asps is under their lips…(NASB) 

This verse appears to be a compilation of Psalm 5:10; 140:3[4].

The sense of what the apostle appears to be conveying here is that the deceptive nature of humanity is often manifested in the speech and talk of the unconverted; so much so that he/she is incapable of controlling their tongues.

Ya’achov, the half-brother of Master Y’shua drew upon this reality in his general epistle when wrote:

If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. (Jam 1:26 NET) 

Thus, there is a sense here that Man’s mouth—or rather, humanity’s speech is always evil—perpetually spewing deceptions and evils and death. Not so much from the perspective of every single word that is uttered from a person is UnGodly. But rather, it’s the intention or hidden meaning contained in humanity’s words.

It was our Master who put this whole concept of the tongue into its proper perspective and I must say that His teaching here on this issue was simply brilliant:

¹⁰ And he called the multitude, and said unto them, Hear, and understand: ¹¹ Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. ¹² Then came his disciples, and said unto him, Knowest  thou that the Pharisees were offended, after they heard this saying? ¹³ But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. ¹⁴ Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. ¹⁵ Then answered Peter and said unto him, Declare unto us this parable. ¹⁶ And Jesus said, Are ye also yet without understanding? ¹⁷ Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? ¹⁸ But those things which proceed out of the mouth come forth from the heart; and they defile the man.  ¹⁹ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: ²⁰ These are the things which defile a man: but to eat with unwashen hands defileth not a man. (Mat 15:10-20 KJV) 

So here we have it: It’s not so much the perpetual utterances of a person that’s the problem here. It is, in fact, the uncircumcised, evil, wicked, adulterous, murderous and blasphemous heart of the unredeemed that’ the problem is derived. For it goes right back to the central, core understanding that the heart of humankind is desperately wicked (Jer. 17:9).

Therefore, it is safe to conclude that in order for one to be found in right-standing before Yehovah, they must possess a circumcised heart that allows for Yehovah to write upon it His Torah:

³¹ Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: ³² Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: ³³ But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. ³⁴ And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more  (I.e., being in right standing with the Eternal. (Jer 31:31-34 KJV)

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14-18.  Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their paths. And the path of peace have they not known. There is no fear of God before their eyes. (NASB) 

These verses appear to be a compilation of Psalm 10:7; 9:28 (LXX); Isaiah 59:7-8a; and Psalm 36:2.

Here Shaul continues to paint for his Roman Messianic readers a true, but sad portrait of depraved humanity, this time from the perspective of his/her perpetually evil intentions and actions. When people go through difficult or trying times in their lives, the real condition and nature of their heart is often revealed in the things that come out of their mouths. It is not uncommon for people going through “stuff” to utter nasty and ungodly things, which the writings describe as “cursings and bitterness.”

It appears that the Hebraic/Messianic understanding of “feet that are swift to shed blood” is not so much describing souls that rush out to inflict physical harm upon others, as much as inflicting internal harm upon others by way of slander; gossip; and evil speech (Hegg; pg. 68). And the purpose fueling such intrinsic behavior is of course to diminish; “tear down” and “destroy” others through the utterance of ungodly speech.

Humans do not know the way of peace (shalom in CJB). The English term “know(n)” as used here in the Greek is “ginosko,” which relates to an intimate knowledge of something, often likened unto the intimate knowledge a husband and wife possesses one of the other. The English term “peace,” as used here in the Greek is “i-ray’-nay,” which refers to a holistic wellness one is ideally supposed to possess and experience. The Hebrew equivalent of this term is of course “shalom.” Isa. 59:7-8—Y’shua came to lead us to true shalom (Luk. 1:79). 

Such intrinsic ungodliness is devoid of peace. It is humanistic in nature as humanism serves to edify and build-up self. And that edifying and building up of self is often accomplished at the expense of and by the destroying of others who we perceive in one form or another as some type of threat to us. When there’s no perceived threat, but the desire is there to tear down someone, that’s just being straight-up hateful.

Thus, humanity finds itself in an internal war and struggle to find peace at all costs. And those costs often come at the expense of others. Sadly, because humanity inherently functions this way, that internal peace he/she struggles ever so much to achieve for themselves, is never to be truly manifested in their lives. For true peace—true “shalom” comes only through an obedient covenant relationship with the Eternal, made possible by and through Y’shua HaMashiyach and the indwelling work of Yah’s Ruach HaKodesh.

Mankind has no inherent fear of Yehovah. The English term “fear,” as used here is the Greek term “phobos,” which refers to a reverence one has for one’s Elohim. The Hebrew equivalent is “yare’,” which refers to a fear; a reverence; the honor; the respect one has for their Elohim.

Sadly, the apostle concludes, humanity is inherently devoid of any fear of the Great I Am. And of course, there are a litany of Tanach passages to support this contention (Job 4:6; 28:28; Psa. 19:9; 111:10; Pro. 1:7; 8:13; 10:27; 14:26-27; 15:16; 16:6).

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19. Now we know that whatever the Torah says, it speaks to those who are under [the] Torah, that every mouth may be closed, and all the world may become accountable to God…(NASB) 

Another central premise to our Faith can be drawn from this verse (19), and that has to do with Torah being inclusive—or better, consistent of the Pentateuch, the Prophets and the Writings: essentially the whole of Tanach (1 Cor. 14:21; Joh. 10:34; 15:25). This can be surmised from the context of our focus passage, as we’ve just witnessed the apostle’s use of various Tanach passages to support his point that humanity is inherently corrupt and in desperate need of a savior. Thus, both our Master and Shaul viewed the whole of Tanach as Torah.

Now, it must be understood that there is a significant mistranslation of “en to nomo” here. For most English translations render “en to nomo” as “under the law.” However, the proper interpretation is “in [the] law” (YLT), “within the Law” (LITV), “inside the Law” (Moffat NT), or “within the Torah” (TLV). Therefore, when properly rendered, the first half of the verse carries with it an entirely different meaning than it traditionally carries with it when the mistranslation is allowed to stand. For the apostle is not pointing at those who are subject to the “universal penalty of Torah” as a result of their being judged by a holy, just and righteous Elohim within the framework of Torah. And that penalty, by the way, is essentially death. (Refer to our discussion entitled: “What Did Paul Mean by Being Under the Law.”) But rather, the apostle is more accurately describing those souls who possess or who “decisively sit within the sphere of influence of [God’s] Torah” (J.K. McKee; Romans for the Practical Messianic).

As an interesting aside, Shaul’s use of en nomo(n) in this verse—that being, “within Law”—”those having Law”—”those within Law or Torah”—is consistent with how it is used in 2:12:

“for as many as without law did sin (generally speaking Gentiles), without law also shall perish, and as many as did sin in law (generally speaking the Hebrew/Jew that was entrusted with Torah by Yehovah), through law shall be judged,” (Rom 2:12 YLT). 

When this verse is read in context with the previous 9 verses of our focus text in mind, we can safely conclude that Shaul had in mind the whole of the Tanach when he presumably used the Greek term nomo(s)/nomo(n) or Law, as opposed to having just the Pentateuch or the five (5) Books of Moshe in mind. Well, this being the case, we 21st-century Messianics have a unique opportunity to reorient or refocus our understanding—or our perception of the Bible—to that of the whole—the whole of Scripture. And yes, I would even dare to suggest Torah consist not just of the whole Tanach, but also the Brit HaDashah (popularly referred to as the New Testament by denominationalists).

Now, I must give my dear friend and brother in the Faith, Messianic Torah Teacher, Robert Bills, credit for first introducing me to this concept of the whole Bible as Torah. For I was always under the false impression (if you will) that the Torah was the Torah (I.e., the five (5) Books of Moses), the Prophets were the Prophets, the writings were the writings, and of course, the Brit HaDashah stood alone and was not to be viewed as Scripture, and certainly not Torah.  But I am ever so thankful to Abba that He sees fit to introduce into my walk with Mashiyach Truth-bearing emissaries from time-to-time whose teachings significantly enhance my overall spiritual journey. In this case, seeing the Bible from an entirely different perspective helps solidify in our hearts, minds and souls the reality that Yah’s holy instructions in righteousness consists of an unbroken scarlet strand of Truth, hope, righteousness, faithfulness and holiness that begins and ends with Y’shua our Mashiyach—our Creator’s Word that was made flesh and dwelt among us and whose ministry purchased our redemption and made us Kingdom eligible to the glory, majesty and honor of Yehovah, King of the Universe. Praise Him!

So with all this in mind, we can reconstruct the apostle’s words in such a manner that provides us a more accurate understanding of the purpose and significance of Torah to the Truth-seeking man/woman of Yehovah:

“We know that as many things as the law (let’s say Tanach/Torah) says, to those “en nomo”—to those in—to those with or having Torah/Tanach—that it (Torah/Tanach) naturally alerts the Jew (and by extension the proselyte and the Torah-practicing non-Jew) that he/she is a condemned sinner.” 

So in context, as far as Shaul was concerned, the “en nomon” Jew/proselyte/what have you, should recognize better than any other peoples of the human race, the universality of sinful man. And because of this derived understanding the Jew/Hebrew will be held accountable especially for his/her sin in light of his/her rejection of Y’shua as his/her Messiah. Why? Because the Hebrew was the first of humanity to possess Yah’s revealed truth in the form of Torah. These will be judged, as Shaul described earlier in this letter, within the framework of Torah. Conversely, pagan humanity, citizens of the kingdom of darkness, are also condemned for transgressing the Creator’s standards of righteousness. These will be judged, as Shaul described earlier in his letter, outside the framework of Torah. (To better understand what is meant by one being judged within and outside the framework of Torah, you are invited to listen to or read our discussion series entitled: “What Did Paul Mean by Being Under the Law.) And thus, as the apostle points out in verse nine (9), the Jew is no better than the rest of humanity when it comes to their being subject to Yah’s wrath and judgment for sin.

So I ask you: What does this which Shaul is writing to the Roman Messianics about say about the fundamentalists/orthodox/denominationalists who vehemently oppose walking in obedient covenant relationship with Yehovah? I mean, do they not also possess knowledge of Torah? Are these not “en nomo(s)/nomo(n)” just like their Jewish counterparts, making them especially subject to judgment or even wrath?

Again, all this would have run contrary to the orthodox, Rabbinic conventional wisdom of Shaul’s day. Recall back in our “A Question of One’s Jewishness” series within a series, we talked about the religious Jew placing his faith in his possession of Torah; He essentially believed that because of his Jewishness, which included having possession of Torah, that he was guaranteed a place in the Malchut Elohim (m. Sanhedrin 10:1). However, Shaul corrected this nasty error in chapter 2 of this letter. And then, using various snippets from Tanach, Shaul brilliantly paints an accurate portrait of the depraved state of humanity here in verses 3-18. Thus, all of these principles that the apostle enumerates in his writing here serve to drive home the point that the resultant condemnation that is derived from these Tanach passages first and foremost apply to Shaul’s kinsmen, the Hebrew (aka, in Shaul’s day, the Jew); and then from there, the rest of humanity.

Thus, all of unconverted humanity (Jew and Gentile alike) is subject to judgment, punishment and divine wrath, and no amount of Torah-keeping or even midrashing  will save or deliver us from this coming onslaught (Gal. 2:16). In fact, one’s only escape from condemnation is spelled out by the apostle later on in this very same letter accordingly:

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (And how is this accomplished? By entering into and maintaining an obedient covenant relationship with the Creator of the Universe.) Continuing: ² For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. ³ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: ⁴ That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Rom 8:1-4 KJV) 

The phrase “that every mouth may be closed” seems to convey a sense of the guilt to be found in both Jew and Gentile alike and the warranted judgment that both groups will be subject to. This comes despite Yisra’el being chosen by Yehovah to safeguard, and most importantly, walk out His lively oracles in the midst of a desperately corrupt world. For Yisra’el in general failed to do with those oracles what she was supposed to and thus, she (absent the true covenant walking remnant) is as guilty, if not more so, than her Gentile counterparts and is subject to Yah’s pending wrath, punishment and judgment. The phrase, “that every mouth may be closed” is simply another way of expressing the reality that no human, be they Jew or Gentile, when judgment time comes, will have a valid excuse for not believing in Yehovah and turning to and walking in His Ways. The guilty verdict that will inevitably be rendered upon all humanity will be righteously and justly arrived at by the righteous Judge and King.

Recall from our survey of Romans 1 and 2 the apostle emphatically stating to his Roman Messianic readers that all of what we’re discussing here in today’s focus passage is part and parcel of his gospel (2:16). And it is this aspect of his gospel that he assures his readers that no one will have an excuse when the guilty verdict is passed upon them by the holy, just and righteous Judge (1:20-2:1).

And thus we have before us the likely meaning by Shaul’s statement “and all the world (or rather, humanity) may become accountable to God.”

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20. Because by the works of the Torah no flesh will be justified in His sight; for through the Torah comes the knowledge of sin. (NASB) 

It can be safely deduced that Shaul was referencing Psalm 143:2 in this verse, absent the common preparatory phrase “it is written:”

And enter not into judgment with thy servant, for in thy sight shall no man living be justified. (Psa 143:2 LXA) 

The phrase “works of the Law” (in the Greek, “ex ergon nomou”) as used here in this verse is found in several other places in the apostle’s writings: Romans 2:15; 3:28; Galatians 2:16 (3-times in one verse); 3:2, 5, 10.

And so we have before us another set of fundamental or foundational premises of our Faith are introduced by Shaul here in verse 20: (1) “works of the Law” (”ergon nomou) and (2) “justification.” Biblically speaking; Hebraically-speaking, what do these concepts mean and how do we apply them to our walk with Mashiyach, if at all? From a solidly conservative perspective, “works of the Law” would denote our keeping of, or our halachah of Torah. And as it would stand within context of the verse, that keeping of or halachah of Torah cannot or will not save us or provide us salvation. Now, many within the Messianic and Hebrew Roots Communities, I’m guessing operating out of some kind of anti-Torah fear, have alternatively defined “works of Law” as “legalism.” “Legalism” is a technical way of  perverting the proper halachah or walking out of Torah through the enactment of an established set of rules or laws (e.g., the Oral Law; Talmudic teachings, traditions and laws) that are disassociated from one’s faith in and love for Yehovah and His Messiah and the working of Ruach HaKodesh in his/her life.

Interestingly, Messianic author and commentator J. K. McKee highlights in his book, “Romans for the Practical Messianic,” a Dead Sea Scrolls Document that seems to lay out for its readers a set of strict, sectarian rules or laws (or halachah if you will)—that the writer(s) of this document stipulate:

When performed these ‘works of law’ (those works being the writers’ set of unique rules and laws) would [result in the reader] being blessed and considered righteous by Elohim” (this being in specific reference to the “Club Rules of the Qumran Community). These strict Qumran rules were established to distinguish the adherents or keeper of these sectarian laws and rules from any Gentiles, or for that matter, any other Jewish sect. These so-called works of the law marked those who kept and walked them out as members of their particular Jewish sect. And the leader(s) of this sect believed these laws and rules constituted the lifestyle every member of the Qumran Community had to live by in order for them to be justified—in right standing before the Eternal. Consequently, it should also be understood that most, if not all, of first-century Jewish sects possessed their own unique set of halachic rules and laws and traditions that for their particular group of adherents, served as the method by which their members could achieve righteous standing before God. 

The implications of such sectarian laws, rules and traditions for the first-century Jew were huge in light of what Shaul was stipulating about Torah—that Torah’s purpose was to define what sin is to humanity and what Yehovah required of His people in response to this universal sin revelation—was huge. That being, when one would look at what Shaul had to say about Torah in light of what certain orthodox, sectarian Jews believed Torah represented to them, would most certainly result in quite a bit of spiritual confusion and conflict within the body of Jewish Messianics. For the sectarian Jew coming into Faith, their keeping of Torah—even legalistic Torah-keeping—resulted in him/her being justified—being found righteous before Yehovah Elohim.

But here comes Shaul here in our focus passage to set the spiritual record straight regarding the Law—be it Torah or any sectarian rules, laws or traditions: That Torah served to not only reveal or define what sin is to fallen humanity, but to show humanity just how universal the sin problem really was—affecting both Jew and Gentile alike–and that because of humanity’s desperate state, Torah naturally reveals humanity’s dire need for a savior. Thus, no one is saved or justified by Torah-keeping or “works of the Law” in the apostle’s vernacular.

And so, a proper understanding of “works of the Law” or “ergon nomou” is rendered by Sterns Complete Jewish Bible:

“For in His (Yah’s) sight no one alive will be considered righteous on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are” (3:20; CJB). 

Now, it should come as no surprise that denominationalism has over the years placed a lot of misguided attention on this phrase, often misinterpreting and misapplying it to lend support to their anti-Torah teachings and agendas. And so we have it today, just the very mention of “works of the Law” or “works of Torah” carry with it negative connotations. However, even here in verse 20, Shaul’s declaration that “by the works of Torah no flesh will be justified in His sight” is not a negative statement. It’s simply a declaration of a fundamental, foundational premise and principle of our Faith, which denominationalism has failed to properly piece together as it relates to our keeping of Torah. For we know (as I along with other set-apart brethren have tirelessly taught for years) that we do not walk in Torah—we do not honor Torah—for salvific-purposes. We in fact acknowledge the reality and fundamental fact that keeping Torah can in no way save anyone. No one is justified by Torah-keeping. But unfortunately, the denominationalists refuse to understand that we keep/honor/walk out Torah because it’s the right thing to do; Father requires it for purposes of His chosen ones remaining in a true and substantive relationship with Him and to prove the state of their respective hearts and wills to submit to the way of life that the Creator established for His human creation. Nevertheless, only the blood of Y’shua can bring a person into right standing before our holy and righteous and just Creator and Father. There are absolutely no exceptions to this rule, regardless how pure one’s intentions may be in their Torah-walk. As Tim Hegg so eloquently states:

“Thus, even those whose lives conform to the Torah cannot, in that obedience, manufacture the righteousness needed to measure up to God’s holy standards and be declared without guilt (justified)” (Paul’s Epistle to the Romans; pg. 70). 

Action

Now that we’ve given serious discussion to the true purpose of Torah in relation to the whole of humanity as well as in relation to Yah’s elect, we are then in a better position to defend and contend for the True Faith once delivered. For the vast majority of what we’ll call religious folks strongly believe and teach that no well-meaning Christian or denominationalist should be keeping Torah. And to add insult to injury, these same folks finger Paul as the guy who told the religious world to avoid Torah at all costs.

As the Mystery of Iniquity continues to head to an undeniable crescendo in our day such that the spiritual lines separating us who are of Yah’s set-apart remnant (I.e., those who are walking steadfastly in an obedient covenant relationship with the Almighty) from our wayward cousins in Judaism and Denominationalism—as that line separating our two camps becomes ever so distinct and glaring, more and more our profession and Obedience of Faith is going to be sorely tested. And we are going to be compelled to do that which the Apostle Kefa counseled his readers to do:

but treat the Messiah as holy, as Lord in your hearts; while remaining always ready to give a reasoned answer to anyone who asks you to explain the hope you have in you- yet with humility and fear, ¹⁶ keeping your conscience clear, so that when you are spoken against, those who abuse the good behavior flowing from your union with the Messiah may be put to shame. (1Pe 3:15 CJB) 

I’ve said this countless times throughout the history of this program. And that which I’ve said has never been more pertinent and true than it is today beloved:

It’s time to get “studied up; prayed-up; and fast-up” for the onslaught that is just ahead of us. 

Beloved, it’s not time to fret or go crazy and off the deep end in response to what we’re seeing and hearing around us. For at the end of the day, the blessed assurance we who are Yah’s elect have is that our Elohim is still on the throne. And He’s going to make things right, just the way they’re supposed to be. And as for us, let us end today’s fellowship discussion with the sage words of Rav Shaul, written to the Messianic Community in Galatia:

⁷ Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.⁸ For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. ⁹ And let us not be weary in well doing: for in due season we shall reap, if we faint not.¹⁰ As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Gal 6:7-10 KJV) 

Abba willing, we will pick-up here where we’ve left off in our next installment of this Paul and Hebrew Roots series. So until that time, and as always, “may you be most blessed, fellow saints in training. Shavu’ot. Blessings. Take care.