Friday, February 25

Romans 10:14-21: Israel, says Paul, is without excuse. It was to Israel that the Gospel was first addressed, but they did not believe.

This assessment refers, not only to the preaching of Jesus and the first apostles, but also to Paul’s own experience. As the Acts of the Apostles describes it, Paul’s custom, on first arriving at any new city, was to take the Gospel first to the local synagogue (Acts 13:5,14; 14:1; 17:1-2,10,17; 18:4,19,26; 19:8). In majority of the recorded instances, however, the message was rejected by most of the Jews who heard it. By and large, Paul discovered, his more receptive audiences tended to be made up of Gentile seekers who had attached themselves, in varying degrees, to the synagogue. These, together with small remnants of Jews in each city, became the first members of the Christian Churches of Cyprus, Asia Minor, Macedonia, Greece, and so on.

The proclamation of the Gospel is the ministry of preaching, and this involves the authority of the preacher who is “sent” (verses 14-15; Acts 13:1-4). This “sending” has to do with “apostolicity,” a word derived from the Greek verb, apostello, “to send.” The sending forth to preach is the commission of the Church, a commission that the Apostles received from Christ (Matthew 10:5-15; 28:16-20; John 20:21). The transmission of this authority is known to Christian history as the “apostolic succession,” which means “the succession of those who have been sent.” It is the succession itself that transmits that authority, the singular identity of the apostolic ministry from one age to the next. The authoritative proclamation of the Gospel is derived from that historical succession, which is an essential component of the Church. All legitimate mission, therefore, is rooted in a proper succession. The Gospel authority is transmitted through the Spirit-guided handing-on of the being of the Church.

Paul indicates the social and ecclesiastical nature of faith by insisting that “faith comes by hearing” (verse 17). Even Paul himself, to whom Jesus had spoken directly, was obliged to go to the Church in order to submit himself to her authority and be instructed by Her Tradition: “Arise and go into the city, and you will be told what you must do” (Acts 9:6).

What the Church preaches is “the word of Christ” This expression seems to have a twofold meaning. First, it signifies the word received from Jesus through the Tradition preached in the Church (and in due course transmitted into Holy Scripture in the form of Gospels and Epistles). Second, it means that word of which Christ is the very content. These two meanings appear to be but aspects of one reality.

Small wonder if the Jews rejected Christ, says Paul; they had already rejected Isaiah (verse 16). Indeed, they had already rejected Moses (verse 19; John 5:46).

In verse 18 Paul saying that the Gospel is as cosmic as the cosmos. He sees in God’s revelation in nature a foreshadowing of His revelation in the Gospel, for the universality of God’s witness in the works of Creation is to be matched in the universal character of the Gospel’s proclamation.

The citation from Deuteronomy in verse 19 introduces the motif that will dominate the end of the next chapter, Israel’s providential “jealousy.”

Saturday, February 26

Romans 11.1-10: Paul has already suggested two considerations that qualify Israel’s rejection of the Gospel. First, the rejection was not complete, because a remnant of Israel remained faithful. Second, Israel’s defection proved to be a blessing for the Gentiles (much as Esau’s defection had proved a blessing for Jacob). The second of these considerations will receive a more ample treatment in the present chapter, as Paul subsumes it into an elaborate dialectic of history.

Israel’s falling away is only partial (verses 4-5), and Paul counts himself among the faithful remnant (verse 1; Philippians 3:5; Acts 13:21). Even during the ninth century before Christ, when all Israel seemed to have become devotees of Baal (“I alone am left, and they seek to take my life!” — 1 Kings 19:14), a remnant had been spared (verses 2-4). Even now, then, Paul was no more alone than Elijah had been. God had not abandoned Israel in those days; He would not abandon Israel now, because “the gifts and calling of God are irrevocable” (verse 29).

A sign of that irrevocable call, Paul says, is the Jewish remnant in the Christian Church (verse 5; once again, the “eschatological now”). Not even this remnant, however, is justified by the Law but by grace (verse 6).
The irrevocable nature of God’s election leads to Paul’s second consideration, namely, that the falling away of Israel is only temporary. God has future plans for Israel. For the moment, however, Israel is acting in blindness (verses 7-8), which is the source of Paul’s sadness (9:1-2; 10:1). He observes that Israel’s blindness had been commented on by others before himself, such as Isaiah (verse 8) and David (verses 9-10). That is to say, Israel’s current defection had no shortage of precedents in the past. If God remained faithful to Israel back then, He surely remains faithful to Israel now and will manifest that fidelity in days to come. The course of history will prove the Jews to be God’s elect and predestined people.

Paul’s comments on the irrevocable nature of God’s fidelity to Israel prompts two further considerations of a theological nature:
First, it is clear that in Paul’s entire treatment of election and predestination, these terms refer to social entities, not individuals. Nowhere in Romans, or elsewhere, does Paul show any concern for individual predestination. It is simply outside his scope of interest, and none of his statements on the subject of predestination and election have any relevance to such a concern. For Holy Scripture, it is always a matter of the “chosen people,” not a collection of chosen individuals.

Election and predestination in Paul, therefore, are matters of ecclesiology, not individual salvation. Thus, here in chapter eleven he treats the Jews as God’s chosen people, because “the gifts and calling of God are irrevocable.” The context is entirely social and historical, not individual.

Sunday, February 27

Romans 11:11-21: Here Paul introduces his metaphor of the olive tree in order to illustrate how it is that non-Jews find themselves as members the ancient plant of Israel. That is to say, how is it that “Abraham is the father of us all”?

The failure of most Jews to recognize Jesus as the Messiah is described by Paul as the lopping off of branches from the olive tree of Israel, and the entry of the Gentiles into the Christian Church he portrays as an engrafting of alien branches into the earlier stock. The tree, however, remains the same. The ancient calling of the Israelites has not been abrogated. It remains the root-work of the whole plant.

How should Christians react to this crucial development of salvation history? What should be their relationship to the Jews? Paul mentions two things, one negative and the other positive.

Negatively, Christians must not be boasters and smart alecks. They must avoid pride about their own engrafting into the ancient tree (verse 18). After all, it was by faith that they were engrafted; they had done nothing to deserve it. Divine grace should be received with reverence, not with smug self-satisfaction. The Christian must not look down on the Jew or give himself airs with respect to them. If the native branches themselves were lopped off of the tree, then the engrafted branches should be especially cautious, lest they too suffer the same fate (verse 21). There is nothing less attractive than a smirking Christian, and the Christian who boats against the Jews, or contemns the Jews, or speaks with disdain of the Jews, is a moral abomination.

(It should be noted here that Paul clearly does not espouse any idea that defection from Christ is impossible. Indeed, he obviously presumes that it IS possible. Christians must “fear,” says verse 21.)

Positively, Christians should endeavor to make the Jews “jealous” (verse 14). Here is what Paul means: The first Gentiles joined the Christian Church because they were “jealous” of the blessings enjoyed by the Jews and were looking for an opportunity to share those blessings (verse11). Now it is time for the process to work the other way. It is time for the Christians to make the Jews themselves jealous! That is to say, Christians should live in such a way that the Jews will want to share in the blessings of the life in Christ, because the life in Christ is meant to be, in fact, their own inheritance. Christ is the fulfillment of all of Israel’s deepest longings, and if Jews see Christians sharing blessings that properly belong to themselves, they too will become jealous.

What should this mean in practice? At the very least it should mean that Christians keep a special place in their hearts for the Jews, because the Jews have a special place in the heart of God. Christians will recognize in the Jews the blood-relatives of the patriarchs, the prophets, the apostles, The Virgin Mother of God, and Christ our Lord.

From this perspective anti-Semitism ranks just below blasphemy in the order of demonisms.

In verse 11, the translation “salvation has come for the Gentiles” is inaccurate. In the Greek text (he soteria tois ethnesin) there is no explicit verb, and we have already commented that in Romans the verbs connected to “salvation” are normally in the future tense. The sense of the expression, then, seems to mean “there will be salvation for the Gentiles.”

If the defection of Israel proved to be such a blessing for the whole world, what a grater blessing it will be when the Jews return to their own inheritance (verses 12,15). It is this return that Paul will presently predict.

The expression “life from the dead” is figurative. It is not a reference to the final resurrection, to which Paul normally refers with a quite different expression, “resurrection of the dead,” anastasis nekron (6:5; 1 Corinthians 15:12,13,21,42; Acts 17:32; 23:6; 24:21; 26:23).

Monday, February 28

Romans 11:22-36: It has long been common to distinguish between God’s mercy and His justice, the former being the source of salvation, the latter the basis for punishment. This distinction, however, is overly simple, and consequently misleading.

In Holy Scripture the justice of God, His righteousness—dikaiosyne—is also the fount of salvation. It is not that Christ, by His passion and death, reconciled us to God’s justice. God’s justice, His righteousness, is the very cause of our redemption. He redeemed us in His righteousness. He redeemed us, furthermore, in order to manifest His righteousness by showing mercy.

The righteousness of God is not an abstract quality in God that obliges man to measure up. The righteousness of God is, rather, that activity of God that causes man to measure up. In dying on the cross, Jesus did not address Himself to God’s righteousness. On the contrary, He Himself expressed God’s righteousness. He was the expression, the very embodiment, of God’s righteousness.

Nonetheless, that popular distinction between God’s mercy and His justice, even though inadequate and misleading, seems to be an attempt to express a real difference, and that difference appears to be what Paul has in mind by distinguishing between God’s kindness and His severity (verse 22).

The continuance of God’s kindness, though unmerited and freely bestowed, does depend on human perseverance. “Otherwise you also will be cut off,” writes St. Paul. This apostle knows nothing about a level of grace that precludes the possibility of the believer’s defection. Even as he holds the winning hand, foolish man may still choose to discard. God’s grace never removes the freedom of man’s choice.

But just as it is possible for a believer to fall, it is also possible for an unbeliever to rise. The defection of the Jews, therefore, is not necessarily final (verse 23). Their return to the ancient tree would seem especially fitting (verse 24). Indeed, this is what God has in mind (verse 25). It is the “mystery” (mysterion) of His plan for the Jews, when history has run the proper measure of its course.

The “all Israel” that will be saved appears to refer to the fullness of the Church, drawn from both Jews and Gentiles. This return to the Gospel, Paul believed, was prophesied by Isaiah (verses 26-27).

God’s guidance of history is complex, not because God is complex, but because man’s infidelities have complicated the process. Far from being the mere unfolding of the divine foreknowledge—and even less the enactment of a divine decree—history is the encounter of man’s freedom with God’s, an encounter in which God subsumes human mistakes into a more ample redemptive pattern. The format of this pattern is dialectical, in that the human resistance to God’s will (sin, disobedience) become part of that will’s very application. This is the pattern that God followed with the Gentiles. It is now the pattern that He will follow with the Jews.

Truly, God’s plans for the Jews have never changed, because God keeps faith with the patriarchs, to whom He made so many promises. The Jewish people are still the apple of His eye (verses 28-29).

In the sin of Adam, God consigned (synekleisen) all to disobedience. This has been the history of the human race. God’s wisdom, however, and His fathomless counsel have so directed man’s disobedience as to bring about his redemption. All of this history He has guided in the direction of mercy (verse 32). All that He does He does in mercy. Paul finishes this chapter with a brief doxology to the divine mercy (verses 33-36).

Tuesday, March 1

Matthew 15.29-39: Like Mark, Matthew has a second account of the multiplication of the loaves. This account is often called “the multiplication for the Gentiles,” because of several elements in the story suggesting its transmission in a largely Gentile setting. For example, the Lord’s reluctance to send the people away suggests that they have come “from afar” (as indeed Mark 6:3 explicitly says), a common way in which the early Christians spoke of the calling of the Gentiles. Thus, Jesus is here portrayed as multiplying for the Gentiles the “crumbs” that the Gentile woman begged for in Matthew 15:27.

This bread is food for a journey—“on the way,” en te hodo–verse 32). The Lord feeds His people “in the wilderness” (en eremia–verse 33), as He did after their deliverance from Egypt. This bread, then, is the equivalent of the Manna that fell from heaven.

We also observe that this food—which He “takes” and “breaks” with “thanksgiving” (evcharistesas)—Jesus “gives” to His disciples, that they may feed the multitude (verse 36; cf. 26:26). This format of activity is a paradigm of the Eucharistic rite of the Church, in which we perceive the importance of the apostolic ministry and mediation.

Romans 12:1-8: Here begins the “therefore” (verse 1) section of Romans, in which Paul enunciates the practical moral and ascetical inferences to be drawn from the dogmatic premises elaborated in the first eleven chapters (compare Ephesians 4:1; Philippians 2:1, and so forth).

Although the believer has been delivered from the works of the Mosaic Law, “the curse of the Law,” he has by no means been freed from the works of the Gospel. As the Sermon on the Mount repeatedly asserts, the works of the Gospel are far more demanding than the works of the Law (cf. Matthew 5:17-22,27-28,33-34,38-39,43-44, and so on). At baptism the believer assumes responsibility, and if he refuses to take that responsibility seriously he runs the risk of defection from the faith and being cut off from Christ (11:20-22).

Listed first here, among the components of this responsibility, is the duty of cultivating bodily holiness, because the body itself is the bearer of the Holy Spirit, who will in due course raise it from the dead (8:11). Paul is reviewing here the plea that he made for bodily holiness in 6:12-13,19-20. This ascetical effort he now describes in the imagery of sacrifice (cf. Philippians 4:18; 1 Peter 2:5).

This and moral ascetical effort, because it stands directly at variance with the standards, interests, and aspirations of the world, will also require an adversarial attitude toward the world. To the world the Christian must not “conform” (verse 2). The Greek word indicating worldly conformity here is syschematizesthe, in which the attentive reader will discern the root word, schema. The world, that is to say, tends to “schematize” human beings by imposing an outward pattern on them.

Ash Wednesday, March 2

Psalm 38 (Greek & Latin 37): We begin the penitential season of Lent with one of the darker parts of the Psalter, where the conjunction of sin and suffering is the manifest key to its meaning.

Suffering and death enter the world with sin. To humanity’s first sinners the Lord said: “I will greatly multiply your sorrow,” and “Cursed is the ground for your sake” (Gen. 3:16, 17). So close is the Bible’s joining of suffering to sin that some biblical characters (such as Job’s friends and the questioning disciples in John 9:2) entertained the erroneous notion that each instance of suffering was brought about by certain specific sins.

Whether physical, emotional, mental, or spiritual—or all of them together—what we suffer in this life are the incursions of death, and death is simply sin becoming incarnate and dwelling among us, for “through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (Rom. 5:12).

Such is the essential conviction of our prayer in this psalm: “For my iniquities are gone over my head; like a heavy burden they are too heavy for me. My wounds are foul and festering because of my folly.”

The proper response to sin and suffering? Confession of sins and the sustained cultivation of repentance, for “if we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). Thus we pray in this psalm: “For I am ready to fall, and my sorrow is continually before me. For I will declare my iniquity; I will be in anguish over my sin.” Notwithstanding a widespread heresy that says otherwise, repentance is not something done once, and all finished; according to one of the last petitions of the litany, it is something to be perfected until the end of our lives. This sorrow for sin, says our psalm, is continual, ongoing. Every suffering we are given in this life is a renewed call to repentance. Every pain is, as it were, the accusing finger of Nathan: “You are the man” (2 Sam. 12:7).

Psalm 38 is not the happiest of psalms, but it is exceedingly salubrious to the spirit. If its message can be summed up in one line, that line may well be David’s response to Nathan: “I have sinned against the Lord.” These words make all the difference, because, as another psalm insists, “a broken and contrite heart, O God, You will not despise.” Over and over the tax collector “beat his breast, saying, ‘God, be merciful to me a sinner!’” (Luke 18:13).

Sin is also the great solvent of our relationships to one another. As is clear in the accounts of the first sins (Gen. 3:11–13; 4:12), sin means isolation and alienation. Sin separates us, not only from God, but also from one another. Our psalm speaks of this isolation: “My loved ones and my friends stand aloof from my plague. And my relatives stand afar off.”

We are not talking about morbidity here. Contrition and sorrow in this psalm are accompanied by repeated sentiments of longing: “I groan because of the turmoil of my heart. Lord, all my desire is before You; and my sighing is not hidden from You. My heart pants, my strength fails me. . . . For in You, O Lord, I hope; You will hear, O Lord my God.”

Finally, there are the enemies. As I have insisted all through these meditations, the demons are the only enemies of the man who correctly prays the Book of Psalms. Nowhere does Holy Scripture exhort us to forgive or pity the demons. They are the only true enemies that our prayer recognizes. Unlike human enemies who are to be prayed for, the demons are always to be prayed against. Our fight with them is unsleeping, as is their fight with us, plotting our ruin: “Those also who seek my life lay snares for me; those who seek my hurt speak of destruction, and plan deception all the day long.”

Thursday, March 3

Romans 13.1-14: Beginning with the believer’s relationship to other believers and going on with respect to those outside the community of faith in chapter 12 , Paul now addresses the Christian’s relationship to the political order.

One is impressed by Paul’s attitude of respect, deference, and obedience toward the civil authority, not simply because that authority carries the power to exact such an attitude, but also because such an attitude is required by conscience.

To respect and obey the State, in Paul’s view, is demanded by God’s own ordinance, because ultimately the State hold its authority from God. (Contrast this view with that of John Locke and Thomas Jefferson.) The State is “God’s minister” (verse 4).

Generally speaking, then, and proper exception being made for laws that violate the moral order, the dictates and decisions of government are binding in conscience. They are not simply penal laws. That is to say, in those instances where the State does not contravene God’s own law, the State speaks for God and is a valid channel for the discovery of God’s will.

Needless to say, this is a very high view of the political order. There is no such thing as “Christian anarchy.”

Lest we be too quick to imagine that Paul is thinking of the State in very idealistic terms, we may bear in mind that the emperor at that time was Nero, and the “State” of Paul’s reference was the Roman Empire. Imperial authority had earlier expelled the Jews, including Christians, from Rome only a decade before, and about four years after writing this epistle Paul himself would be executed by this same authority. Three years later, moreover, the full weight of the imperial government would come down hard on the Christians at Rome in a fearful persecution. In other words, Paul’s attitude toward Rome was not one of convenience, but of principle.

Paul’s affirmations here bear witness to an important feature of Christian anthropology. They testify that man’s relationship to God is not limited to the specifically religious and cultic sphere. Man is also related to God in the political, social, cultural, and economic spheres of his existence in this world. Man’s relationship to God, in other words, is inseparable from his relationship to everything else.

Paul returns briefly to the Christian’s relationship to the Mosaic Law (verses 8-10). Does Christian freedom imply that believers are no longer bound by the Decalogue? Hardly, says Paul, but the general Christian command to love one’s neighbor as oneself more than adequately summarizes those components of the Decalogue that concern our fellow man. That is to say, even the Decalogue is now read through a new lens. This transformation of love is the direct fruit of justification through faith.

Friday, March 4

Romans 14.1-13: Although there is no evidence that the Roman congregation experienced internal controversies about dietary and liturgical customs carried over from Judaism, Paul decided to treat here of a particular pastoral problem attendant on those points, namely, differences of conscientious sensitivity among believers.

This latter concern remains a matter of continued relevance. Whereas Christians long ago lost their lingering attachment to Jewish dietary customs and liturgical observances, they still sometimes find themselves divided, even today, on a variety of other subjects. These include, for instance, drinking alcoholic and using tobacco.

Paul’s fundamental principle seems clear enough: Christians are to show to one another that level of respect, kindness, and deference that will free each of them from harsh judgment or ridicule, carping or shock. The guiding virtues to be cultivated in this respect are faith (verses 22-23), charity (verse 15), and the imitation of Christ (verses 9,15; 15:3,7-8).

The prohibition against judging other members of the congregation is especially forceful in this chapter. The verb “to judge,” krinein, appears eight times. One recalls the Lord’s example of the Pharisee in Luke 18:11.

The “weak” in most congregations will often be the newer members, or even the conscientious inquirers, who are just beginning to find their way in the Christian life (verses 1-5). Particularly sensitive in conscience, frequently such individuals are shocked are disedified by the behavior of other Christians, whom they may perceive as less zealous or even lax. These “weak” Christians are exhorted not to pass judgment on others, and the others, in turn, are exhorted not to ridicule or shock the “weak.” On the contrary, they should receive support and encouragement in the difficult early stages of their journey. One recalls here the Lord’s warning to those who scandalize the “little ones,” those relatively inexperienced Christians who are new in the discernment of good and evil, right and wrong.

The important point is to serve the Lord, to whom we all belong (verses 6-8; 1 Corinthians 6:20; 7:23). The example held before us is Christ, who neither lived nor died for Himself, but for us (verse 9).

If our knees are bent in prayer and our voices raised in praise, we will be amply busy and occupied, with neither time nor psychic energy to judge, criticize, or ridicule fellow Christians (verse 12).