LIBERTY UNIVERSITY RAWLINGS SCHOOL OF DIVINITY
Research Paper:
Paul and the Law
Submitted to Dr. David Mappes
in partial fulfillment of the requirements for the completion of
NBST 520 – D06
New Testament Orientation II
ii
Contents
Introduction ......................................................................................................................... 1
Paul’s Doctrinal View of the Law .................................................................................... 1
Background of Romans .................................................................................................. 2
Exposition of Romans 2:14-15 .................................................................................. 2
Background of Galatians ................................................................................................ 3
Purpose of the Law: Reveal Sin .................................................................................... 4
Exposition of Romans 5:13-14 .................................................................................. 4
Exposition of Romans 7:7 ......................................................................................... 6
Exposition of Galatians 3:19 ..................................................................................... 7
Nature of the Law .......................................................................................................... 8
Exposition of Romans 7:12 ....................................................................................... 8
Exposition of Romans 7:15-16 .................................................................................. 9
Exposition of Galatians 3:21-22 .............................................................................. 10
Incompleteness of the Law .......................................................................................... 10
Exposition of Galatians 2:15-16 .............................................................................. 11
Exposition of Galatians 6:13 ................................................................................... 11
Exposition of Galatians 3:24-25 .............................................................................. 12
Christ as the telos: An Exposition of Romans 10:4-5 ................................................ 13
Conclusion ........................................................................................................................ 14
1
Introduction
Understanding Paul’s relationship to the law is an extremely difficult undertaking.
Scholars such as D.A. Carson, Donald Hagner, and James Dunn all agree that this topic is
one of extreme complexity.
1
However, that same complexity is juxtaposed by the necessity to
understand Paul’s doctrinal view of the law. f Brian Rosner notes that understanding Paul’s
view of the law is not only necessary for a complete study and understanding of his epistles,
but that his view influences everything from his teaching of salvation, anthropology, ethics,
and eschatology.
2
With that in mind, this paper will seek to present an overview of Paul’s
view of the law as it pertains to his epistles to the Romans and Galatians. Throughout this
study, this paper will seek to show that Paul viewed the law as a good but temporary
measure, with a precise purpose, that could only be fulfilled in Christ. It must also be noted
that Paul made extensive references throughout both epistles to the law, and the scope of this
paper cannot provide insight to each one. f Therefore, this paper will provide an exposition on
verses that portray Paul’s key concepts of the purpose, nature, incompleteness, and Christ’s
fulfillment of the law. f This paper will begin by looking at the background of Paul’s use and
references to the law as derived from internal evidence within each epistle. f The paper will
then use evidence from both epistles to draw forth a more complete view of Paul’s doctrinal
views on the purpose, nature, incompleteness, and fulfillment of the law.
Paul’s Doctrinal View of the Law
1
Brian S. Rosner, Paul and the Law: Keeping the Commandments of God (Illinois: InterVarsity
Press, 2013), 19, accessed August 13, 2018, ProQuest Ebook Central.
2
Ibid., 20.
2
Background of Romans
In the early chapters of his epistle to the Romans, Paul was dealing with the unique
nature of the Jew’s relationship to the law. f The main issue at hand was that the Jews saw
their unique status, as the only recipients of the law, as a point of superiority and
boastfulness. f Jeffrey Lamp notes that, “in the Jewish world it was axiomatic that
righteousness was connected to living in relationship with the Creator as defined in the
Torah, the question arises as to how Gentiles, who do not have the commandments of the
Torah, can be declared righteous.”
3
Paul Therefore needed to address the incorrectness in this
thinking, and did so in Romans 2:14-15.
Exposition of Romans 2:14-15
In response to this air of superiority by the Jews, Paul responds by noting that these
Gentiles do, “by nature the things of the law” (Rom 2:14)
4
. There are two main theories as to
what Paul is referring to when he wrote, “by nature.” There are some, such as N.T. Wright,
that support the notion that these words indicate a following the natural order. f He notes that,
“here ‘nature’ refers clearly to that which the Gentiles are/have, as we say, ‘by birth’… their
‘natural state’, is that they are uncircumcised… By ‘nature’, that is, by birth, they are outside
the covenant, not within Torah. And yet they ‘do the things of Torah’ (v. 14).
5
Others argue
3
Jeffrey Lamp, " Paul, the Law, Jews, and Gentiles: A Contextual and Exegetical Reading of
Romans 2:12–16," JETS 42, no. 1 (March 1999): 44, accessed August 13, 2018, ATLA Religion Database
with ATLASerials PLUS, EBSCOhost.
4
Unless otherwise noted, all biblical scriptural references are in the English Standard Version.
5
N.T. Wright, “The Law in Romans 2,” in Paul and the Mosaic Law, ed. James D. G. Dunn (Wm.
B. Eerdmans Publishing Company, 2001), 145.
3
that “by nature” to mean instinctively.
6
Regardless of whichever interpretation of the text one
deems correct, the essence of the text indicates that Paul is advocating that the Jews are not
the only ones that are able to follow and do the things of God because God has provided
means to convey what is right even outside of the law. f These verses set the tone for the
emphasis of the remainder of the book, which is to correct and improper view of the law by
the Jews.
Background of Galatians
Regarding Galatians, Paul was writing with the Gentile perspective in mind. f Paul had
learned that there were Jewish Christian agitators or Judaizers, who had circulated among the
Gentile converts and were imposing concepts of the Mosaic law, namely circumcision, as
factors that were necessary for salvation (Gal 1:6-7; 4:17; 5:10). In Galatians 1:6-7 Paul is
astonished that the people had turned to another gospel and therefore reminds them that there
is no other Gospel apart from the one that he has been preaching, by reminding them that
they have been called, “in the grace of Christ” (Gal 1:6), and not by the law. f Paul continues
his charge to break the Galatians free from the influence of the Judaizers in Galatians 4:17
by noting that their goal was to have the Galatians view them, not Paul, “as their exclusive
teachers, receiving their directions from them, and obeying the law which they observed.”
7
Paul concludes his defense against the Judaizers by expressing a confidence in the Galatian
believers in 5:10 that they would, “take no other view,” than the one that he had given them.
6
Everett F. Harrison, ed., The New Testament and Wycliffe Bible Commentary, 4th ed. (New York:
Iversen-Norman Associates, 1973), 507.
7
Ronald Y. K. Fung, The Epistle to the Galatians (Grand Rapids: Wm. B. Eerdmans Publishing
Company, 1988), 200.
4
Thus Paul’s emphasis in the Galatian text is to exhort the Gentile believers to remain strong
in adhering to the gospel that he had preached to them.
Purpose of the Law: Reveal Sin
To begin the pursuit of compiling a basis for Paul’s doctrine regarding the law, this
paper will begin by addressing Paul’s view of the purpose of the law. Paul is well apprised
that sin existed in the world long before the law was given, and therefore men were still
sinners even without the law. However, he also understands that without the law, there was
nothing that clearly defined what sin was. f Therefore, in his doctrine, men were sinners.
Though they were not sinners in the same way that Adam was, in willful disobedience from
a definite command. For this reason, the law became necessary to incorporate the
understanding of willful disobedience toward a loving and just God. f The expositions that
follow will discuss that the law was provided, “because of transgressions” (Gal 3:19), to
create a framework to properly denote sin, that sin became more rampant because of the law
as it made man more aware of the standards of God and of the many ways in which man can
then sin against God (Rom 7:7), and further support Paul’s notion in Romans 5:13-14 that
the law affected the way that men were to be accountable for their sins. In these regards, the
law shows how truly insidious sin is.
Exposition of Romans 5:13-14
Paul’s words in Romans 5:13 seem to be some type of aside that is meant to give
clarification or elaboration on what he had written in the preceding verse, and as such give a
further clarification as to the impact of the law on man’s accountability for his sins. f Douglas
5
Moo notes that there are two main possibilities to this aside. f The first possibility is the
concept that vv.13-14 are meant to remove the possibility of a Jewish objection of the
universality of sin and death apart from the law, and the second possibility is that Paul is
raising contrasting points in these verses so that his audience may then draw an inference
from to the universality if sin and death
8
. The first possibility is more likely as the concept
of the universality of sin would indeed pose the more imminent problem for his Jewish
audience. Since the Jews defined sin as, “the conscious breaking of God’s moral standard,
how could what God regards as sin qualify for the death-penalty when that standard was not
known in the period between Adam and Moses?”
9
f Paul therefore attempts to convey that the
law in and of itself did not bring about man’s predisposed nature to sin. Rather, it was the
Fall of Adam that brought about sin and death. Paul then posits that the Gentiles are
therefore in the same position as the Jews who came before the law of Moses, in that they
sinned and yet were without the law. f f With this perspective in mind, the focus can be turned
to Paul’s position that, “but sin is not counted where there is no law” (Rom 5:13). In this
verse, Paul expresses the connection between each man and his sin according to the law
using a financial analogy. The word that is translated as “counted” can be seen as, “of an
entry made in a ledger,”
10
signifying a greater connection between their sins and the sins of
those that preceded or are without the law. f In other words, now that the law has been given
to them, they are now only more aware of their sins, knowing that they consciously
8
Douglas J. Moo, The Epistle to the Romans (Grand Rapids: Wm. B. Eerdmans Publishing Co.,
1996), 196-197, accessed July 23, 2018, ProQuest Ebook Central.
9
F. F. Bruce, ed., The International Bible Commentary (Grand Rapids, MI: Zondervan Publishing
House, 1986), 1327.
10
William Sanday, & Arthur C. Headlam, Romans (London: Bloomsbury T&T Clark, 1977), 135,
accessed August 14, 2018, http://dx.doi.org.ezproxy.liberty.edu/10.5040/9781472556356.0005
6
disobeyed a direct command from God that prohibits sin, they are even more accountable for
their sins.
Exposition of Romans 7:7
The basis of Romans 7:7 can be simply stated as: when one becomes aware of God’s
standards, one also becomes aware of their own inadequacies. f Paul begins these verses by
posing two questions, “What then shall we say? That the law is sin?” (Rom 7:7), and then
continues to emphatically oppose the notion that these questions would garner a positive
response. It is possible that Paul’s questions and response in this instance are in response to a
criticism that he may have heard concerning the gospel that he was preaching. Moo notes
that the criticism may fall along the lines of, “if Paul teaches that the law “increases the
trespass” (5:20) and “arouses sinful passions” (7:5), he must believe that the law is by its
nature evil and sinful.”
11
However, Paul holding such a stance would eliminate the any
connection that he draws between the Old Testament and the New and between the law of
Moses and the Grace of Christ. Paul then continues as he notes that although the law itself is
not sin, that there is a causal relationship between the two in that the law brings knowledge
of sin. Paul provides the specific example of, “I would not have known what it is to covet if
the law had not said, “You shall not covet” (Rom 7:7), to convey not that sin can be only
known through the law, as has already been discussed, but rather he emphasizes the real
nature and power of sin. f Moo furthers this point by noting that, Paul highlights this aspect
of the law so that his readers understand that, “the law, by branding “sin” as transgression
11
Moo, The Epistle to the Romans, 250.
7
(cf. 4:15; 5:13– 14) and bringing wrath and death (4:15; 7:8– 11, 13), unmasks sin in its true
colors.”
12
Exposition of Galatians 3:19
In Galatians 3 :19, Paul is responding to the point which he had argued for the prior
eighteen verses on what the law was unable to do. f Douglas Moo notes these major points of
contention with the law that Paul has argued against are; “that the works of the law cannot
justify (3:2, 5), that the law brings a curse (3:10) from which Christ has released us (3:13),
and that it cannot confer the inheritance (3:18).”
13
f Now, in verse 19, he turns to examine
what it was that the law could do. It is worth noting that, “interpreters debate which meaning
Paul intends here, and what specifically he might be saying about the law in its relationship
to “transgressions.””
14
However, there is one interpretation that gives the least amount of
difficulties while still being agreeable to the central message of the text. f This interpretation
was best stated by Debbie Hunn as she wrote that, “the law, as a two-sided covenant, placed
obligations not only upon God but also upon the Jews and held them accountable when they
transgressed its commandments.”
15
Paul’s stance on the law in this passage is in stark
contrast to the Judaism of his time. The popular belief was that the law was intended to
12
Ibid., 251.
13
Douglas J. Moo, Galatians (Grand Rapids: Baker Publishing Group, 2013), 232, accessed July 21,
2018, ProQuest Ebook Central.
14
Ibid., 233.
15
Debbie Hunn, "'Why Therefore the Law?': The Role of the Law in Galatians 3:19-20,"
Neotestamentica 47, no. 2 (2013): 370, accessed July 21, 2018, ATLA Religion Database with ATLASerials
PLUS, EBSCOhost.
8
restrain sin rather than reveal it.
16
It was meant to point to the depravity and inadequacy of
the sinner, as well as the gravity of sin, and in doing so, correctly identifying sin as
transgressions against God, which in turn removes any concept of salvation by works.
Nature of the Law
Considering Paul’s view of the purpose of the law, Paul’s view of the nature of the
law can be a difficult matter to attend to. f Though it has been affirmed that Paul in no way
sees the law as a source of evil and sin, the law does appear to have a negative connotation
in his epistles in that it is responsible for making man aware of his sin. f However, contrary
to the previous negative connotation, Paul affirms that the law is good, holy, spiritual, and
righteous (Rom 7:12, 16). f He also affirms that the law aligns with the will and righteousness
of God because it was a way that the promise made to Abraham was preserved, not
subverted (Gal 3:21-22).
Exposition of Romans 7:12
Paul’s readers needed to be reassured that, “it was not this good thing [the law] that
Paul found fatal, but sin, which the law exposed in its true colors”
17
It is also important to
note that the adjectives that Paul is using to describe the law is speaking only of the law
itself and not what the law demands. f Therefore, in calling the law “holy,” Paul is not
describing that the law itself demands holiness, but rather he is describing the character of
16
Ernest de Witt Burton, Galatians (London: T&T Clark International, 1988), 188, accessed July 20,
2018, http://dx.doi.org.ezproxy.liberty.edu/10.5040/9781472556059.
17
Bruce, The International Bible Commentary, 1330.
9
the law which is derived from the One who gave the law. f This assertion finds its
foundations in Leviticus 11:45, “You shall therefore be holy, for I am holy.” In calling the
law “righteous,” Paul is not alluding to the law as requiring a righteous or just conduct. f
Rather, as Moo notes, “the context encourages us to view “just” in accordance with the legal
connotation this word group often has in Paul: the law, being holy, “cannot be charged with
anything wrong.””
18
Lastly, Paul reference to the law as “good,” is once again alluding to a
characteristic that the law itself received from God as in Mark 10:18, “No one is good except
God alone.” In each of these instances, Paul is directly affirming the positive nature of the
law.
Exposition of Romans 7:15-16
Romans 7:15-16 is a resolution to the previous three verses. f In verses 12-14 Paul
notes all the things that make the law in and of itself good. f In verse 15, Paul notes that he
is a sinner and is thus living in contrary to the law but longs to live as the law commands. f
As he arrives at verse 16, he notes that he hates his actions because his actions are those of
evil, and the law itself is good. f f Paul wants to draw the conclusion that his will, in being in
conflict with the evil that is in his life, “shows that there is a part of this person— the “part”
that has to do with the will— that acknowledges the just demands of God’s law.”
19
It is this
inner voice of conscience that not only bear testimony to the perfection and goodness of the
law, but may also once again allude to the ways of knowing that are outside the law itself.
20
18
Moo, The Epistle to the Romans, 254.
19
Ibid., 264.
20
F. F. Bruce, Romans (Downers Grove: InterVarsity Press, 2014), 156, accessed August 13, 2018),
ProQuest Ebook Central.
10
Exposition of Galatians 3:21-22
In Galatians 3:21 Paul responds contrary to the argument that was laid out in the
preceding verses. In verse 19, Paul presented the law as being added due to the
transgressions of man (see exposition on Gal 3:19), and in v.18, Paul asserts that the law
does not provide the Jew with the inheritance from Abraham, but rather it is received by the
original promise from God. f Due to these previous statements, Paul’s readers may be
expecting an affirmative response, but Paul responds with a declarative, “Certainly not!” (Gal
3:21). He instead shows that the function of the law was, “not to provide the way of
acceptance with God,”
21
but rather in making man aware of his transgressions and rightly
crediting them to his account, makes the only possibility for obtaining righteousness before
God to be through the promise that was made to Abraham, and as such proves that the law is
good.
22
Incompleteness of the Law
Though the law has proved to be good and useful in the eyes of Paul, it must also be
noted that Paul believed that the law in and of itself was not enough. In this section, three
topics concerning Paul’s views on the incompleteness of the law will be discussed: the law
cannot make man righteous before God (Gal 2:15-16), man’s inability to fulfill the law (Gal
6:13), and the law as a temporary measure (Gal 3:24-25).
21
Fung, The Epistle to the Galatians, 163.
22
Ibid., 165-166.
11
Exposition of Galatians 2:15-16
In these verses, Paul begins by identifying himself as a Jew by birth, which places a
greater amount of attention on the distinction between Jew and Gentile. f He makes this
distinction because in the eyes of the Jews, the Gentiles not only lacked the law, but because
they did not posses the law, they had no means of obtaining righteousness.
23
In the same
manner, in the Jews believed that they would have access to righteousness simply based on
the law. f As Paul continues in verse 16, his audience is introduced to the first explicit
reference to justification as it pertains to the works of the law and faith in Christ.
24
For Paul,
this justification, or being declared righteous before God, cannot come through the law.
Instead he writes that, “a person is not justified by works of the law” (Gal 2:16), which
simply points out, “the total inadequacy of the law as a means of justification.”
25
Exposition of Galatians 6:13
In these verses, Paul is responding to remarks that he made regarding the motives of
the Judaizers that sought to circumcise the Gentile believers. f As previously discussed in the
openings of this paper, the Judaizers sought to circumcise the Gentile believers so that they
would become dependent upon the Jews for instruction and wisdom, given that, now as
circumcised individuals, they fell under the domain of the law. f However, Paul notes the
hypocrisy in this motive as he notes that, “even those who are circumcised do not themselves
keep the law” (Gal 6:13). Moo notes that this verse is best read, “in light of the longer
23
Ibid., 113.
24
Moo, Galatians, 157.
25
Fung, The Epistle to the Galatians, 114.
12
(albeit later) discussion in Rom. 2, where Paul accuses Jewish people of failing to “do” the
law that they take so much pride in possessing.”
26
Thus Paul is asserting that even those that
are responsible to be under the entirety of the law are incapable of fulfilling the whole law,
and as such this same inability is inferred onto all men as a fundamental shortcoming.
Exposition of Galatians 3:24-25
The key in these verses is the Greek word paidagogos, or pedagogue. This word has
been translated in numerous ways “schoolmaster” (KJV), “tutor” (ASV, NASB, NKJV),
“custodian” (ESV, RSV) and “disciplinarian” (NRSV). For this paper, the translation of
“custodian” will be accepted. f The pedagogue, or custodian, was, “usually the slave who
conducted the freeborn youth to and from school and who superintended his conduct
generally.”
27
f This definition lends itself to the law as a protective and guiding force that was
one step in the progress of salvation history. Moo notes that, “the law was given by God to
supervise Israel in its “childhood,””
28
and, ““kept watch” over Israel anticipated and looked
toward the time when the Messiah would arrive— ending that function of the law.”
29
Therefore, in the eyes of Paul, the law was never meant to be the permanent measure by
which man would be declared righteous before God, but rather it was meant to be a
temporary measure that bridged the gap between the promise made to Abraham, and the
sacrifice of Christ.
26
Moo, Galatians, 395.
27
Fung, The Epistle to the Galatians, 168-169.
28
Moo, Galatians, 243.
29
Ibid., 244.
13
Christ as the telos: An Exposition of Romans 10:4-5
Though it has been shown that Paul thoroughly expounds upon the incompleteness of
the law, he also provides an end/goal/fulfillment of the law through Christ. f In Paul’s
writings, there is no clearer reference to Christ as the end/goal/fulfillment of the law than
Romans 10:4-5. Here Paul uses the word τέλος (telos), meaning a definite point or goal, or
the conclusion of an act,
30
to describe the role of Christ in conjunction with the law. f The
issue here, as it pertains to the doctrine of Paul, is how this word is to be interpreted. f Some,
such as Ira Jolivet, in her discussion of the use of in Romans 10:4 notes that Paul's use of
the word is, “intentionally ambiguous and simultaneously conveys the dual meanings that
Christ is both the goal/fulfillment of the written Torah and its termination.”
31
There are
others, such as Moo, that assert an interpretation of telos as being the culmination in the law,
as seen Jesus’ words in Matthew 5:17.
32
For the purpose of this discussion and exposition,
this paper will align itself that Christ is the end of the law, in the sense that, “he is the end
of using the law to establish one's own righteousness.”
33
The purpose of Paul’s writing in
Romans 10:4-5 was not to draw some inherent connection between the Old and New
Testament, but rather to point further expound upon the concept that a saving righteousness
30
James Strong, Strong's Exhaustive Concordance of the Bible: Updated Edition (Peabody, MA:
Hendrickson Publishers, 2007), 1676.
31
Ira Jolivet, "Christ the ΤΕΛΟΣ in Romans 10:4 as both fulfillment and termination of the law,"
Restoration Quarterly 51, no. 1 (2009): 30, accessed August 17, 2018, ATLA Religion Database with
ATLASerials PLUS, EBSCOhost.
32
Moo, The Epistle to the Romans, 355.
33
Thomas R. Schreiner, “Paul's View of the Law in Romans 10:4-5,” Westminster Theological
Journal 55, no. 1 (Spring 1993): 135, accessed July 20, 2018, ATLA Religion Database with ATLASerials
PLUS, EBSCOhost.
14
cannot come from a diligent obedience to the law, since, as previously discussed, the law
cannot be perfectly obeyed by man. Thus, for Paul, faith in Christ is the only way to achieve
righteousness and thus Christ is the “end” of the law.
Conclusion
Though there is no systematic discussion of doctrine of the law within any of Paul’s
writings, it is clear that he sought to deal with the law so that his audience could see past it
and look to the future that could be found in Christ. f Paul’s work necessitated that he not
only addresses the perceived privileged status of the Jews, but also the notion that the law
was a necessity for even the Gentiles. f This paper has sought to show that throughout his
epistles to the Galatians and the Romans, Paul viewed the purpose of the law as a way to
fully reveal the complete depravity of man in relation to sin, that he viewed the nature of the
law itself as good because the God who gave the law is good, but that the law itself was
incomplete because no man could completely fulfill the law, since the law can only find its
true fulfillment and end in the sacrifice of Christ. In doing so, this paper has developed a
rudimentary understanding of Paul’s doctrine of the law in relation to the gospel that he
preached.
15
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