Did Paul have biology in mind when he spoke of "works"?

I have been looking into the connection between Paul's talk of "works" and the 'biological' references that he often uses (e.g. flesh, seed, children). Until I stopped to look into it for myself, I didn't realize how heavily emphasized the biological aspect is, such that Paul spends as much time talking about "works" as he does talking about biology. In fact, for Paul there is less emphasis on "what we do" and more about "who we are". Realizing this should influence how we read Paul's teaching on Justification.

Consider the following passages which clearly connect 'flesh' (in the lineage sense) and 'works':

• Romans 4:1-2 What shall we say by Abraham, our forefather according to the flesh? For if Abraham was justified by works... [cf Rom 3:28-30, just prior to this passage]
  
• Rom 4:11 The purpose was to make him the father of all who believe without being circumcised
  
• Rom 9:3-10 I wish that I myself were accursed for the sake of my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ. For not all who are descended from Israel belong to Israel [see my post HERE], and not all are children of Abraham because they are his offspring, but “Through Isaac [not Ishmael] shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” And not only so, but also when Rebekah had conceived children [Jacob & Esau] by our forefather Isaac, though they were not yet born and had done nothing either good or bad - in order that God's purpose of election might continue, not because of works but because of him who calls
  

What does Paul mean by "the Law"?

Some time around or after the Protestant Reformation the Biblical term "Law" had popularly come to mean something along the lines of 'any good work God commands of humans'. This erroneous definition led millions into misunderstand Paul's teaching on Salvation, thinking that Paul was against all works done under any circumstances. But if we really care about the Bible (which I'm starting to think Protestants do not), we cannot go around making up our own definitions of key Biblical terms. The simple truth is, the Bible clearly and consistently defines "the Law" to be the Mosaic Law, and this post will encourage readers to see the plain evidence for themselves.

The Greek term "Law" (Nomos) occurs almost 200 times in the New Testament, so we should be able to get a pretty good idea of its range of meaning, especially in key chapters where Paul is contrasting the Law to the Gospel. Here's my breakdown:

"Not all who are of Israel are Israel!" - A further look at Romans 9

This post builds on a recent post I did, Romans 9 like you've never heard it before. 

Thinking about Romans 9 some more, it seems there's one further detail that ties things together even more: Within the famous Patriarchal trifecta of "Abraham, Isaac, and Jacob," it seems in this passage that Paul only gave examples of the sons of Abraham (9:7-9) and Isaac (9:10-13), but Paul did not seem to mention the sons of Jacob. Or did he? Actually, it seems Paul does mention Jacob, but we probably missed it. 

In the famous (and slightly mysterious) thesis verse of Romans 9:6, Paul says: "But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel." The standard interpretation of this second sentence is that not all who are biologically Jews belong to "Spiritual Israel". And that makes sense. Calvinists go one step further, and in an erroneous way, and interpret this as basically saying there is a "visible church" and an "invisible church," such that you can be a member of the "visible church" but not actually saved. In this post, I want to consider what I think is a more satisfying interpretation of 9:6.

What is the "certificate of debt" that Jesus canceled for us?

I recently heard a popular Protestant apologist argue that Colossians 2:14 is a strong proof text for Protestant doctrines such as Penal Substitution and Faith Alone. In this article, I want to look at this verse and show why this Protestant apologist is engaging in poor exegesis. The passage (briefly) is as follows:

¹¹ You were circumcised with a circumcision not made with human hands, ¹² having been buried with him in baptism, you were also raised with him through faith. ¹³ And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, ¹⁴ by canceling the certificate of debt with its legal demands that stood against us . This he set aside, nailing it to the cross. ¹⁶ Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.

The Protestant made the claim that the phrase "certificate of debt" here was synonymous with "sin debt," and that by "canceling" it Jesus thus received the punishment our sins deserved. While his explanation is understandable, it is not genuine exegesis, and misses out on the richness of Paul's theology. Here's why.

A powerful verse against Faith Alone (Matt 7:14)

Catholics love the Sermon on the Mount (Matthew ch5-7) but Protestants generally avoid it, since it doesn't fit with their ideas of how salvation is supposed to take place. This Sermon is full of passages that contradict the Protestant doctrine of 'Salvation by Faith Alone', and in this edition of Quickie Apologetics I want to call attention to a section of the Sermon on the Mount that we all know but don't often think of: 

Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is difficult that leads to life, and those who find it are few. (Matt 7:13-14)

How often do we hear Protestants ridicule Catholics for 'complicating' Salvation. Protestants insist that 'getting saved' is so easy that all we have to do is believe, that faith alone in Christ's finished work on the Cross is all that it takes. But given the above teaching of Jesus, what is so "difficult" about the Faith Alone approach? What is so "narrow" path about it? Why are "few" saved if all they need to do is believe? The answer to all these is: nothing.

Protestants typically 'interpret' the teachings of Jesus as being either (1) meant for Old Testament folks alone, or (2) simply to show us how sinful we are, not to actually impose any commands or expectations upon us. Such is quite absurd, and effectively renders the Gospels hollow. This is why Protestants hardly ever quote/read the Gospels. The honest truth is, this is not an easy teaching of Jesus, but Catholicism has always understood that Jesus really meant it, and thus we strive to conform our life to everything Jesus taught, whether comfortable or uncomfortable.