Written Aforetime

1. For Jew and Gentile?

"For whatever was written in former days was written for our instruction, so that by steadfastness and by encouragement of the scriptures we might have hope." (Romans 15.4 NRSV)

The apostle Paul usually wrote his epistles to Christians with whom he was already acquainted, and that knowledge aided him when he wrote to them and heard of their difficulties, their failings, their gains and their hopes. It was different when he wrote to the church at Rome, for thought he may have personally met one or two, he had not met them as a community and he relied on reports about them. He had heard well of them, for their faith was spoken of throughout the world and it may have been that having heard of their faith he wished to meet them face to face. As a Roman citizen Paul may well have wished to visit the metropolis of the world, but that was not the reason why he wanted to "preach the gospel to you that are at Rome" (Rom. 1.15). A close bond of unity tied Paul to the Roman church even before they met, so he longed to see them (Rom. 1.11). We can readily imagine how this unity had been made. Some strangers of Rome had been present on that memorable day of Pentecost (Act. 2.10) and would return to their home city with the truly wonderful news. Later they would hear of the great persecution against the church at Jerusalem in which Saul was active (Acts 8.2).

He would hear how Claudius had expelled Jews from Rome, a decree that worked "together for good" as it led to Paul meeting with Aquila and Priscilla. They would tell Paul about the brethren at Rome. At times it seemed unlikely that Paul would ever reach Rome; but a greater power was at work. On his journey to Jerusalem for the last time, Paul met the elders of Ephesus and told them that he went "bound in the spirit to Jerusalem, not knowing the things that shall befall me there" (Acts 20.22). On arrival he was gladly received by the church, but was soon apprehended by the Jews. Yet, while they were conspiring to kill him, the Lord cold Paul that he would bear witness at Rome (Acts 23.11). So, throughout the protracted proceedings at Jerusalem and Caesarea he knew that he would surely see the church at Rome before he had finished his mission and that may have been in his mind when he ended his examination before Festus by appealing to Caesar. Festus unwittingly furthered the cause of Christianity by answering "Unto Caesar you shall go" (Acts 21.12)

We may assume that the letter which Paul wrote to the Church at Rome contained many things which he intended to deliver later in person and naturally he hoped that the epistle would stir up their minds and give encouragement in the meantime. In all probability that Church comprised both Jews and Gentiles, with Gentiles predominating due to the edict of Claudius. With that in mind it may appear that the words "Whatsoever things were written aforetime ..." (Rom. 15.4 AV) is far too sweeping an assertion, for many Christians have been taught that the Old Testament is mainly for the children of Israel and that only fragments of prophecy and the Psalms should be held as applicable to the Christian church. At least these words of Paul have disposed for all time of that notion. But even allowing that there is much more for Christians in the Old Testament than was once supposed, can it be that "whatsoever things written aforetime" is for us? It is even so; and Paul gives an example of this in I Cor. 9.9-10 where he reasons that an item of Mosaic law relative to the care of animals was in fact full of teaching for us and that the law concerning animals is secondary to its application now! In this letter to Rome Paul is as good as his word, for when writing this letter he makes many references to the Old Testament, with the object that we who were Gentiles might obtain hope. True, not all quotations speak of hope (some, indeed tell of condemnation) but all are made so that the cumulative teaching removes all uncertainty of mind and gives eternal hope and comfort, being built upon that solid rock of truth, the Word of God. We who are not of Jacob may well be astonished that the law, prophets, and psalms, written by holy men of God and guarded so jealously through the centuries by the Jews find their primary fulfilment in promoting hope within us who once were aliens from the covenants of promise. It is not so surprising, if we recall that to those very prophets was revealed that they were ministering those things to us (1 Peter. 1.12). When Daniel asked for further enlightenment upon the visions he was recording, he was told that the vision was for an appointed time and that at the end it would speak and that it was sealed till the time of the end. In agreement with this our Lord said to the disciples that many prophets and righteous men had desired to see the things which the disciples saw and had not seen them (Mart. 13.16-17). Blessed were the eyes that saw at the First Advent and have seen since that time because the One in whom so much prophecy centred has come. Blessed too because further additions to the Word of God confirming and amplifying the old writings were to be made; and blessed because the opening up of the prophetic word would give hope and joy to many hearts. Our Lord began His earthly ministry by quoting some words of Isaiah (Luke 4.18, 21; Isaiah 61.1, 2) and added "today this scripture has been fulfilled in your hearing." Further prophecies were fulfilled during His life and by His death; and thus He laid the foundation for Paul later to say that "whatsoever things were written aforetime were written for our learning that we ... might have hope."

With these thoughts in mind, let us proceed through the Roman epistle noting how by Paul's references to Jewish Scriptures, the Gentiles as well as Israel obtain enduring hope. Let us also remember those other words of Paul (Eph. 2.11-13) referring to Gentiles who were void of hope in the days when Israel alone had the promises and blessings of God. To us, without hope, Paul reveals a prospect beyond our dreams and to those Jews who also accept the Messiah he gives a far better hope than was generally held by that nation. By his quotation of and reasoning upon the Old Testament he gave to us the comfort of the Scripture, an essential ingredient of hope, and to Jewish believers he gave proof that what they might have thought was new and doubtful had in fact ample support in their own prophecies. Thus what Jew would ever be able to say that the Christian doctrines are man-made if they prove themselves to be of God by quotation from the Old Testament?

There are fewer quotations from the Old Testament in the early chapters of Romans and these do not in themselves give ground for hope, for after the customary Pauline introduction he gives a deplorable picture of Gentile degradation and the certainty of coming judgment. But one verse from the prophet Habakkuk gives a ray of encouragement and is a foundation of Paul's gospel. The words "the just shall live by faith" when made by the prophet were in anticipation of a fuller application in the Christian age. Whilst not in themselves conducive of hope they suggest to us that there is, in spite of the depravity to which man has fallen, a path along which we may all travel to life, and thus faith becomes the basis of things hoped for (Heb.11.1).

The words of condemnation in the section of the epistle ending at 2.16 are mainly descriptive of those outside Israel. On the whole the Jewish reader would agree with the apostle's observations; but proceeding further we note that the section which seems to end at 3.20 is largely condemnatory of the Jew. We see even that the name of God is blasphemed among the Gentiles through the Jew (which Paul proves by words from the prophet). The section reaches its culmination in the words from the Psalms that "there is none righteous, no not one" and that all the world has become guilty before God. So Paul answers his own question "Are we better than they" by showing all, whether Jew or Gentile, to be under sin and therefore under condemnation. In all this reasoning Jews in general, who boast in the law, and the prophets cannot raise objection because Paul confirms his thoughts by quotations from their own writings. We might think from the apostle's letter so far, that very little has been said that gives either Jew or Gentile the hope they need. However the epistle does not end there, nor do the quotations; but Paul has certainly relieved us of any hope we had in ourselves. Thus having no standing before God we must of necessity look to Him, trusting that in mercy He will provide the way of escape. Now "that every mouth is stopped" we can better listen and providing that we do listen to the words of the Apostle and the supporting words from the prophets we shall find our God willing to give the ground for the hope that -we need.

(To be concluded)
BJD