Truth: "Works of the Law"

Truth: Bible Truth

"Works of the Law" - Page 9

(Note: Some of you are probably asking: "Well aren't we still supposed to obey the moral commands of the Old Testament?" That's a good question, and we'll answer that shortly. For now we still need to build the case concerning the nature of the Law).

Now, some may object to the above line of reasoning by pointing to Paul's continuing discussion about circumcision in Romans 4:9-12; claiming that since Paul specifies circumcision, then it is obvious that he is using the ceremonial law as the meaning of "works of the law."

But merely citing the ceremonial law does not mean that Paul is excluding every other kind of law. In order for someone to draw the conclusion that Paul is seeking to confine the meaning of "works of the law" to the ceremonial law, there would have to be some statement in Paul's writing, either here or elsewhere, which states that the moral law is excluded from "works of the law." As we have seen, that is simply not the case, especially since we see Paul eliminating the ceremonial law in other passages (Romans 3:9-20; 5:12-20; 7:7-8; 11:1-6).

The only conclusion that can be drawn from Paul's reference to circumcision in Romans 4:9-12 is that it serves as the most prominent example of the legal system of Judaism in which the people were attempting to put God in debt to pay them for their works. Only in this way can the controlling verse, Romans 4:4, coincide with the remaining context. The matter of "debt" and the matter of "circumcision" are not independent issues; rather, one relates directly to the other and must be explained in relation to the other. Unfortunately, in some apologist's dealing with the passage, the issue of "debt" is not even broached, let alone harmonized with circumcision.

Instead, they teach that Paul's argument in Romans 4 is based on the principle that the institution of New Testament sacraments is replacing the obsolete institution of Old Testament sacraments. But unless one understands the context of Romans 4, this is at best a half-truth, and ultimately it is a distortion of Paul's overall teaching. As noted above, circumcision is specified in Romans 4 only because it is the most prominent example of how the Jews were attempting to put God in debt to pay them with salvation.

Paul reinforces this meaning as he explains in Romans 4:10-16 that Abraham was given Justification by grace through faith long before he was circumcised, and thus he did not receive his Justification by placing God in debt. In effect, the example of circumcision comes in quite handy for Paul in his effort to teach the Jews about the concept of "grace versus debt."

10 How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; 11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, 12 and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. 13 For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. 14 For if those who are of the Law are heirs, faith is made void and the promise is nullified; 15 for the Law brings about wrath, but where there is no law, there also is no violation. 16 For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all.

Notice the very general references to "Law" in these verses, showing us that Paul is referring to the whole legal system of Israel, the whole Mosaic law of moral, ceremonial and civil commands. For example, in verse 15 Paul says "for the Law brings about wrath, but where there is no law, there also is no violation." This is the same truth we saw in Romans 3:20 ("for through the Law comes the knowledge of sin") and Romans 5:20 ("The Law came in so that the transgression would increase; but where sin increased"), both of which were referring to the whole Law.

It is the same truth Paul teaches in Galatians 3:19: ("Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made"). This is the context following Paul's teaching in Galatians 3:10-12 which shows us that Paul has in view the WHOLE law of Moses, moral as well as ceremonial. We'll see more of this later.

"Works of the Law" - Page 9

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