The Identity of the Weak and the Strong in Romans 14–15

In Rom 14:1–15:13 Paul distinguishes between the weak and the strong within the Christian community in Rome (Rom 14:1–2; 15:1). The identity of these two groups of people has long been debated.

Paul gives some clues in Rom 14:2 of the identity of these groups: “One person believes in eating everything, but the weak person eats [only] vegetables.” In Rom 14:5 the strong believe that all days are the same, whereas the weak believe that some days are more important than others. In 14:14 it is apparent that the issue distinguishing the strong and the weak from each other has to do with food and drink that is common and uncommon, or profane versus holy.

The practice of abstaining from certain foods, and keeping various days, in the context of a concern with things that are profane or holy fits in with what we know concerning Jewish religious practice defined by the law of Moses (see Acts 10:9–15). Therefore, the obvious conclusion concerning the issue that is in view in Rom 14:1–15:13 would be to link to the issue of the place of the Jewish food laws, and the Jewish practice of observing certain days as holy, within the Christian community in Rome.

But is this conclusion justified? When the wider context of Paul’s argument in Romans is taken into consideration, I believe that the evidence definitely supports the conclusion that the issue of the weak and the strong in Rom 14:1–15:13 revolves around the problem of Jewish and Gentile relations within the Christian community in Rome.

Historically at the time of the writing of the epistle to the Romans, Jewish exiles returning to Rome were bringing back into the Roman churches their traditional Jewish views of the necessity of keeping the law of Moses. The impact of this was to create division between Jews and non-Jews. The law of Moses was a body of laws and stipulations that were part of the covenant that God made with Israel at Mount Sinai after Israel had been rescued out of Egypt. This covenant was a covenant made exclusively with Israel (see “The Monoethnic Nature of the Mosaic Covenant”). As part of this covenant there were many laws that functioned to keep Israel separate from the other nations.

Certain foods (such as pork) were unclean to the Jews. But the Gentiles had no such restrictions. From the orthodox Jewish point of view, the law of Moses implied that the Gentiles were unclean; and this is why the Jews of Paul’s day traditionally could not eat or socialize together with Gentiles (see Acts 11:2–3). To do so would taint them with Gentile uncleanness. This was problematic for the early church. When a Jew and a Gentile believed Jesus, and came together as believers in church, what kind of fellowship could they have together if they could not eat or socialize with each other?

In order to deal with this problem some Jewish Christians were saying, “Look, force the Gentiles to become Jews. Circumcise them (if male), and make them keep the laws of Moses, to keep the Sabbath and to keep the food laws, etc. If they do that, there can be unity between us” (see Acts 15:1, 5). These Jewish Christians were called Judaizers because they wanted to make Gentiles Jewish.

The problem, however, with this “solution” is that it made salvation, righteousness, and church membership possible only for Jews! According to this view, Gentiles could not be members of God’s people, and share in the benefits of salvation, unless they gave up their Gentile citizenship, and became Jews. But Paul and the orthodox Christians in the early church refused to accept this Judaizing solution as biblical. Paul understood that the new covenant would bring salvation to the Gentiles as well as the Jews, but how could the new covenant bring salvation to the Gentiles if the Gentiles were forced to become Jews?

To argue his case for the inclusion of Gentiles within the people of God on the basis of faith in Jesus Christ, and no longer on the basis of keeping the law of Moses, Paul wrote this letter to the Romans. After explaining God’s plan of salvation in Rom 1–11, Paul turns in Rom 14:1–15:13 to give advice about how Jews and Gentiles could live together in harmony. This is particularly evident from the way that Paul concludes his appeal in this section of his letter. His concern with the weak and the strong living together in harmony is due to the fact that he desires that “with one heart and one mouth you might glorify the God and Father of our Lord Jesus Christ” (Rom 15:6). Following straight on from this, Paul appeals to his readers: “Therefore, receive one another, just as Christ has received you to the glory of God” (Rom 15:7), which Paul then explicates in Rom 15:8–9 in terms of what Christ has done for “the circumcision” (i.e., Israelites) and for “the Gentiles.” Mention of “the circumcision” and “the Gentiles” here at the end of his integrated argument in Rom 14:1–15:13 shows that the issue between the weak and the strong was basically an issue involving the relationship of Jews and Gentiles within the Christian community. Paul’s quotations in Rom 15:9–12 from Ps 18:49; Deut 32:43; Ps 117:1; Isa 11:10, proving that the Gentiles would join together with Israel in singing praises to God in the new covenant age, also supports the idea that in Rom 14:1–15:13 Paul is primarily concerned with how Jews and Gentiles can live together harmoniously within the church.

The strong, therefore, were those who (like Paul) believed that in Christ Jesus “nothing is profane in itself” (Rom 14:14). That is to say, these people understood that, as a result of the coming of Jesus, the stipulations in the law of Moses that distinguished profane from holy, clean from unclean, no longer applied in the way that they once did. Those laws were simply illustrations until the time of the coming of the Messiah of the difference between holy and unholy, clean and unclean. They were illustrations that spoke of the need for God’s people to be free from the taint of sin, free from the taint of the “strange” customs of the people of the nations who did not know God. The strong, therefore, were those Christians who understood that the law of Moses no longer regulates the life of God’s people in the way that it during the old covenant age. The weak, on the other hand, were those Jewish Christians and Judaizing Gentiles who still kept the Mosaic food laws and the Mosaic religious calendar with its Sabbaths and regular feast days.

The Participation of Gentiles in the New Covenant

I have been asked a question about how Gentiles can be viewed as participating in the new covenant given that Jer 31:31–33, the key new covenant prophecy in the Old Testament, only mentions God making this new covenant with Israel.

It is true that the members of the new covenant in Jer 31:31–33 are God and Israel, and that the Gentiles are not mentioned in these verses. But Jer 31:31–33 is not the only place in the Hebrew Bible that talks about the new covenant. Basically any prophecy in the Old Testament that talks about events belonging to the time of the eschatological restoration of God’s people is a prophecy of the new covenant.

Jeremiah 31:31–33 needs to be read in the light of the total picture of all of the other Old Testament prophecies that speak about the new covenant; and when we do that, we can see fairly clearly that the Hebrew prophets taught that Gentiles would participate on ultimately an equal footing with Israelites in what God was going to do as part of the future restoration of God’s people.

Some examples (by no means exhaustive):

In Deut 32:21 Moses prophecies that following the covenantal rebellion of Israel, God will make unfaithful Israel jealous “with those who are no people,” that Israel would be provoked to anger by “a foolish nation.” In other words, the calling of the Gentiles to be God’s people would play a part in making disobedient Israel realize what she had forfeited. The Apostle Paul notes this verse in Rom 11:11, arguing that the conversion of the Gentiles will lead in turn to the conversion of Israel.

In Isa 2:1–4 “all the nations” and “many peoples” will come to the exalted Zion to learn and do torah. The idea of Gentiles doing torah implies a change in torah such that it is doable by Gentiles as Gentiles, and not as proselytes to Judaism.

In Isa 11 “the root of Jesse” will be “a signal for the peoples” which will result in the ingathering of “the banished of Israel” and “the dispersed of Judah.”

In Isa 49:5–7 the Messiah will not only restore Israel but bring salvation to the Gentiles, resulting in the submission of Gentile rulers to the Messiah.

In Isa 49:22 Gentiles will bring Israel back to Yahweh. Thus, Gentiles would participate in the eschatological restoration of Israel.

In Isa 51:4–5 it is prophesied that God’s torah and righteousness will go out the the Gentiles.

In Isa 55:1–5 the Messiah calls upon “everyone who thirsts”—note the similarity with Jesus’ language in John 7:37—to come, in order to enter into an everlasting covenant that will function as a fulfillment of the Davidic covenant. As part of this, the Messiah will be “a witness to the peoples” and “a leader and commander for the peoples,” which involves “a nation that you did not know … run[ning] to you.”

Following on from the new covenant of the Messiah spoken of in Isa 55, Isa 56:3, 6 clearly speaks of foreigners who will “join” themselves to Yahweh. They are assured that they will not be separated from “his people,” and they are described as holding fast to God’s covenant. As Gentiles join Israel, the temple will become “a house of prayer for all peoples” (Isa 56:7). For the temple to be a house of prayer for all peoples, this implies that Gentiles would not lose their status as Gentiles as they became members of Israel.

In Isa 66:18–23 “all nations and tongues” will be gathered to see the glory of Yahweh, and from the Messianic sign people will go out declaring the glory of Yahweh such that “all your brothers from all the nations” will be brought as an offering to Yahweh in Jerusalem. The expression all your brothers from all the nations seems to include Gentiles and not just Israelites within its purview. The preaching of the glory of God in the gospel of the Messiah will bring exiled Israel and the nations back to the Lord. At this time of the new heavens and the new earth, “all flesh” will come to worship Yahweh.

In Zech 8 it is prophesied that at the time of the eschatological restoration of Israel  “many peoples and strong nations will come to seek Yahweh of hosts in Jerusalem, and to entreat the favor of Yahweh … In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you’” (vv. 23–24). It is evident from this that Gentiles would join together with Jews in going up to worship God in Jerusalem as part of the new covenant restoration.

Therefore, when Jer 31:31–33 is read in the light of prophecies such as those listed above, it is clear that the Hebrew prophets understood that Gentiles would participate together with Israelites in the blessings of the new covenant.

What the Gentiles Do by Nature: How to Translate Romans 2:14

It has been traditional for our English versions of Rom 2:14 to translate this verse something like what occurs in the ESV: “For when the Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.” Significantly the phrase translated as by nature is taken as qualifying the verb that follows it. Following this translation, the idea is that Gentiles can naturally do some of the things that the law of God requires. From this has developed the idea that Paul is talking here about moral pagans.

But the phrase by nature can also be taken as qualifying the verb that precedes. In this case it should be translated as: “For when the Gentiles, who by nature do not have the law, do what the law requires, they are a law to themselves, even though they do not have the law.” The idea in this case is not the idea that Gentiles can naturally do morally good things, but rather that Gentiles naturally do not have the law, i.e., the Gentiles, because they are Gentiles and not Jews, do not possess the law of Moses.

Which translation is better?

There are three reasons why the second option is the one to choose. Firstly, the phrase by nature immediately follows the verb that precedes it, whereas it is separated from the verb that follows it by another phrase. The proximity of the phrase by nature to the first verb means that these two syntactical elements have a higher probability of going together.

Secondly, Paul’s usage of the phrase by nature in connection with human beings elsewhere in his letters is consistently used to indicate the nature that a person has by virtue of birth. In Rom 2:27, Paul speaks of Gentiles as “the uncircumcision by nature.” In Gal 2:15: “we are by nature Jews and not sinners of the Gentiles.” And in Eph 2:3: “we were by nature children of wrath.”

Thirdly, in Old Testament and Pauline thinking it is not possible for the natural person to keep the law. In Old Testament thinking, the law must be written on the heart in order for a person to be able to keep it. But the writing of the law on the heart is not a natural phenomenon; it is a work of the Spirit of God. It is inconceivable from an Old Testament perspective for Gentiles naturally to be able to keep torah. And likewise, I suggest, from Paul’s perspective. Gentiles, are clearly born as children of wrath (Eph 2:3) and of the flesh. But “the mindset of the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot” (Rom 8:7). Gentiles cannot by their natural selves keep the law. Neither can Jews for that matter. Only a work of the Spirit of God writing the law on the heart can bring about such a result (Ezek 36:26-27).

All of this confirms, therefore, that the second translation for Rom 2:14 is the way to go. Gentiles are born outside of the Mosaic covenant. By nature they do not have the law.

But as Paul will argue in Rom 8:1-17, thanks be to God for the new covenant in Christ (Rom 7:25)! With the Spirit poured out upon all flesh, and the law written on the heart, God’s people (including Gentiles) are now able to fulfill the requirement of the law (Rom 8:4). It is true to say, therefore, that Christ has come to bring about the obedience of Israel and the nations to torah. What was once unnatural for Gentiles has become natural in Christ.

The Significance of Romans 1–2: When Jews Are Gentiles, and Gentiles Are Jews

There is a popular understanding of Rom 1–2 which says that in Rom 1:18–32 Paul convicts Gentiles of sin, and in Rom 2 he convicts Jews of sin. But this view is too simplistic.

Romans 1:18–32 should actually be viewed as forming a section with 2:1–29. This is evident from the fact that the language of Rom 2:1–3 refers back to the content of Rom 1:18–32. The word therefore in 2:1 links the beginning of the chapter in very closely with what has gone before. The phrases the very same things (2:1) and such things (2:2–3) do likewise.

So, Rom 1:18–2:29 should be treated as a common section, in which Paul is concerned to develop his first line of argument against his diatribal opponent. Paul's line of argument is developed over two stages, which then corresponds to the two main sub-sections of this section: 1:18–32 and 2:1–29.

In 1:18–32, Paul paints a picture of God’s wrath revealed from heaven against all instances of sin. This wrath is a pre-eschatological expression of God’s wrath that is pan-ethnic in nature. Even though the content of this sub-section is often thought of as being a description of God’s wrath directed against Gentiles, this is to misunderstand the nature of Paul’s argument. Even though some of the major sins enumerated here (such as idolatry and homosexual sin) were particularly associated in the Jewish mind with Gentiles rather than Jews, it should be noted that Paul does not use ethnic labels in 1:18–32. Instead, he employs the universal language of humanity (1:18). Then in 2:1 he applies this divine wrath to the unbelieving Jew of his day. The argument in 1:18–32 is, therefore, preparatory to that found in 2:1–29.

It is almost as if Paul has set his Jewish opponents a trap. In 1:18–32 he draws them in. "Yes, what else would you expect from Gentile sinners!" you can almost hear his Jewish opponents saying. But then in 2:1–5, 17-24 he turns the tables on his Jewish opponents, accusing them of the very same sins for which they had despised the Gentiles. "Got you!" says Paul. So, Rom 1:18–32 is actually preparatory to the main part of the first-line of his argument, which is given in 2:1–29.

In the second sub-section (2:1–29), Paul applies God’s wrath particularly to his non-Christian Jewish opponents, and in doing so he asserts the principle of a universal judgment according to works (2:6). The main function of the argument in this sub-section is to apply the principle of a universal judgment according to works to both Jew and Gentile in an attempt to destroy the fence of covenant righteousness that the Jewish covenantal exclusivists had built around themselves. On the one hand, he assumes that his Jewish opponents are sinners in need of repentance (2:4–5); and on the other hand, he asserts the possibility of Gentiles keeping the law (2:14–15, 26–27).

Paul engages his Jewish opponents in a virtual way through the use of diatribe. The rhetorical device of diatribe involves a writer or speaker taking on the persona of a debater conducting an argument against an opponent. It is characterized by direct address of one's opponent and the use of second person pronouns (e.g., 2:1–5, 17–19, 21–25), and by the extensive use of questions that embody the argument of one's opponents, which the rhetorician then bounces off to argue his case further (e.g., 3:1, 5, 9, 27, 31).

It is clear from 2:17–20 that Paul was conducting this diatribe with an orthodox Jew who is an advocate of traditional Jewish covenant theology. Paul applies the pre-eschatological revelation of God’s wrath mentioned in 1:18–32 to his Jewish opponents, and extends it by speaking of the wrath of God in its eschatological form, which unrepentant Jews will also have to face (2:1–5). In fact, on the day of judgment, the law-keeping Gentile will judge the law-breaking Jew (2:26–27).

In Rom 2 Paul is concerned to destroy the fence of Jewish covenantal particularism by asserting the principle of a universal judgment according to works (2:6–11) and by opening up the possibility of law-keeping and covenant righteousness on the part of the Gentiles (2:14–16, 26–27). Through the work of God’s Spirit writing the law and circumcising Gentile hearts (2:14–15, 29), Gentiles can now (i.e., in the new covenant age) participate on an equal footing with Jews in covenant righteousness (2:14, 26) and receive eternal life (2:7), glory and honor and peace (2:10), and even praise from God (2:29), as a result. Paul is not talking about the noble pagan in chapter 2. He is talking about Gentile Christians.

Paul's Jewish opponents believed that righteousness and salvation could only be attained by means of physical circumcision and a commitment to doing the law of Moses. But Paul had come to understand that the new covenant truths of Deut 30:6, 11–14; Jer 31:33; and Ezek 36:26-27 also applied to Gentiles through faith in Christ. That is to say, Paul had come to see how justification by faith in Christ had effectively opened up justification by the works of the law to Gentiles (as per the logic of 2:13) through the grace of the Spiritual circumcision of the heart that Christ had come to achieve as a key element of the new covenant!

The Obedience of Faith in Romans 16:26

Sujomo has asked me about how I understand the expression the obedience of faith in Rom 16:26.

In Rom 16:26 I prefer the interpretation the obedience which is faith, i.e., faith is an epexegetic or appositional genitive.

I prefer this interpretation on the basis that Paul in Rom 16:25-26 is reflecting on God's plan of salvation as revealed through the Old Testament prophets. The Old Testament prophets saw the new covenant as being a time of the circumcision of the heart (Deut 30:6), when the law would be written on the heart in a comprehensive way (Jer 31:33), a time when the Spirit would move Israel and the nations to keep torah (Isa 2:1-4; Ezek 36:26-27). In sum, the Old Testament prophets looked forward to the new covenant as being a betrothal of Israel (and the nations) in faith to God (Hos 3:20), i.e., a time when God would work through Christ and the Spirit to bring about the renewal of covenant faithfulness (as per Hab 2:4), not only on the part of Israel, but also the nations.

So the epexegetic genitive makes most sense as being consistent with this Old Testament vision. I also think that that is how the same phrase in Rom 1:5 should be interpreted. This interpretation is also consistent with Paul's language in Rom 15:18 where he talks about his mission as bringing the Gentiles to obedience.

The obedience of faith contrasts with the obedience of the works of the law (i.e., Jewish obedience to the law of Moses), which Gentiles cannot participate in (at least not without giving up their Gentile citizenship). So the phrase the obedience of faith has a polemic edge to it in the historical context of Paul's day. It is new covenant obedience: the obedience of submission to the lordship of Christ.