The Gospel of Paul and the Old Testament Prophets

The Apostle Paul claims in Rom 1:1 that he had been called by the Messiah to be an apostle of the “the gospel of God.” Then in Rom 1:2 he says that this gospel that he had been called to proclaim was the gospel “which [God] promised beforehand through his prophets in the holy Scriptures.” In other words, Paul claimed that the gospel which he preached was the same gospel as the gospel foreshadowed by the Old Testament prophets in Scripture.

These verses stand at the beginning of the epistle of Romans as a great, flashing hermeneutical beacon, warning us that we need to have the Old Testament understanding of the gospel in mind as we seek to understand Paul’s teaching regarding the gospel. The hermeneutical significance of Rom 1:1-2 is that Paul’s teaching regarding the gospel and God’s plan of salvation needs to be understood in the light of the gospel that was prophesied beforehand in the Old Testament, and also that the gospel that Paul preached must be understood in a way that is consistent with what had previously been revealed through the Old Testament prophets.

There are three questions that emerge from the hermeneutical significance of Rom 1:1-2.

Firstly, how many of us are actually aware of the gospel that was prophesied by the Old Testament prophets when we read Galatians or Romans? I get the feeling that much interpretation of Paul is done by people who are more familiar with the New Testament than the Old. The common division in biblical scholarship between Old Testament studies and New Testament studies has tended to exacerbate this problem.

Secondly, how many of us have studied the Old Testament prophets in sufficient depth so as to be crystal clear about what the Old Testament gospel is? As someone who has taught the Old Testament prophets since 2002 (although not this year for political reasons), I say with sadness that the gospel preached by many today seems narrow and anemic in comparison with the gospel of the Old Testament prophets.

I’ll give you a couple of examples. How often do we hear Christians speaking of the law as something negative, something from which we need to be freed? The Old Testament prophets, however, viewed the heart of the new covenant as involving the inscription of God’s law on human hearts (Deut 30:6, 14; Jer 31:33; Ezek 36:26-27). For them, the law was something that was ultimately positive; and yet many of us continue to interpret Paul as if he did not believe this Old Testament teaching.

And how many times today are we told that the obedience of God’s people is not part of the gospel, that the fruit of the gospel must not be mixed with the root which is Christ and his obedience? Sure, Christ’s obedience can and should be distinguished from that of his people, but the Old Testament prophets viewed the eschatological obedience of Israel and the nations as an integral part of the gospel (Deut 30:1-14; Isa 2:2-3; 40:9-11; 42:1-4; 49:6; 61:11; Ezek 36:26-27; 37:23-24; Hos 2:16-17, 19-20). To say that the obedience that Christ works in us through the power of his Spirit is not part of the gospel contradicts the gospel that was “promised beforehand” by God through the Old Testament prophets.

The third question that arises from the hermeneutical significance of Rom 1:1-2 involves Paul’s doctrine of justification. I agree that justification was a core component of the gospel preached by the Apostle Paul. It makes sense, therefore, in the light of Rom 1:1-2, to hold that Paul’s teaching regarding justification by faith was something about which the Old Testament prophets must also have prophesied.

The question is, therefore: How does the Old Testament prophetic teaching concerning justification match up with the common Protestant understanding that Paul’s teaching regarding justification by faith involves a definition of faith that is exclusive of works? Given the common view which says that Paul was at pains to argue for faith as the sole instrument of justification rather than works, you would think that such a distinction would also have been a clear concern of the Old Testament prophets. But is it? I invite people who hold to the traditional Protestant view to show me from the Old Testament where Moses or the prophets taught that the eschatological salvation that they looked forward to would be experienced by means of a faith that excludes faithfulness or obedience as part of its meaning. This is an honest invitation. Please show me where the Old Testament speaks of this distinction.

The gospel that Paul preached was “the gospel of God, which he promised beforehand through his prophets in the holy Scriptures” (Rom 1:1-2). I hope that the gospel that you preach is consistent with the gospel that was promised beforehand by the Old Testament prophets.