Topic 11 Romans

1. Topic 11 Romans • Church in Rome • Not founded by Paul (1:13) – unknown who did. • Christianity present by c. 49. • Claudius expelled the Jews (and Jewish Christians). • Suetonius: disturbances in Jewish quarter instigated “by Chrestus” (as if “Christ” were actually in Rome). • Priscilla and Aquila also expelled (Acts 18:2). • After Claudius’ death in 54, order was rescinded. • Jewish Christians have now returned. • Probably created leadership tensions between Jewish and Gentile Christians. • Authenticity • Unquestioned. • Except isolated verses (cf. 16:25-27).

2. C. Integrity (unity) • Ch. 16 sometimes regarded as separate letter to Ephesus. • Greets 26 people by name in church he has not visited. • Textual evidence of early circulation without ch. 16. • Marcion knew only ch. 1-14. • Some mss. have only ch. 1-15. • Doxology (16:25-27) is widely regarded as non-Pauline addition. • Contains language uncharacteristic of Paul. • Found in various locations or omitted in various mss. D. Date and place of writing • Corinth; end of 3rd Journey; just before heading to Jerusalem with collection; c. 55-56 (15:25-27). • Beyond Jerusalem, plans to visit Rome and Spain (15:17-32). • May be latest undisputed letter; certainly last as free man.

3. Occasion • Announces plans to visit Rome (1:10-12; 15:22-24, 28-29). • Enlists support for mission to Spain (15:24, 28-29). • Can’t assume favorable opinion – many opposed Paul. • Explains, clarifies, defends law-free gospel to win support. (Common agreement on # 1-2. Is there more?) • “Roman conflict” theory (Marxsen; Roetzel). • Responds to leadership struggles between Gentile Christians and returning Jewish Christians. • Seen esp. in dispute of “weak” vs. “strong” (ch. 14-15). • “Preoccupation with Jerusalem” theory (Bornkamm). • Fears Jewish/Jewish Christian rejection in Jerusalem (15:25-27, 30-31). • Rehearsing defense of gospel he will make in Jerusalem. • Conclusion • Paul writes out of multiple purposes. • Writes at significant turning point in ministry; reflects theologically on work in East as he heads West.

4. Character of Romans • Appears to stand apart among Paul’s letters. • Little indication of responding to conditions/problems in Rome. • Longest, most sustained treatment of Paul’s theology. • Long regarded as “Paul’s systematic theology” – neutral presentation of his gospel uncolored by occasion. • No longer seen that way – argument is shaped by specific occasion. • No other letter has been more influential on Christian theology – or more difficult to interpret!

5. Outline of Romans 1:1-7 Salutation • Pre-Pauline formula establishes common ground (v. 3-4). • “Two-stage” Christology: • Descended from David according to the flesh. • Designated Son of God by resurrection. • Note “obedience of faith” (v. 5). 1:8-15 Thanksgiving – note longstanding desire to visit Rome. 1:16-17 Thesis statement (“heart of Romans”) • Gospel is God’s power for salvation of all who have faith. • Open to Jews and Gentiles alike – key is faith (trust). • Evenhandedness throughout Romans – inclusion of one does not mean exclusion of other. • Gospel reveals “righteousness of God.” • Terminology: • dikaiosunē = righteousness; justice; justification. • dikaios = righteous; just; being in right relationship. • dikaioō = to justify; rectify; declare/make righteous. • “Righteousness of God” can mean: • God’s own righteous character, his covenant faithfulness. • God’s saving activity/power by which he redeems/vindicates his people, sets things right, brings into right relationship. • Right relationship with God which comes as gift from God.

6. 1:16-17 Thesis statement (“heart of Romans”) 2) Gospel reveals “righteousness of God” – cont. • Bultmann-Käsemann debate on “righteousness of God”: i) Bultmann (fol. Luther): forensic-eschatological view. • Righteousness/justification as judicial image. • God’s verdict by which he pronounces sinners righteous; = acquittal; pardon. • In Christ, final judgment is pronounced already in advance; not on basis of works, but of faith. • Thereby restored to right relationship with God. • Käsemann: cosmic-apocalyptic view. • God’s “righteousness” is his saving power, redeeming world from hostile powers (Sin, Death). • Cosmic dimension: whole world is redeemed and transformed into a New Creation.

7. 1:18-3:20 The Human Predicament (apart from Christ) • Jews and Gentiles alike are sinners subject to God’s wrath on Day of Judgment. • Sin = hamartia – missing the mark; falling short (archery term). • Root of Sin is rebellion; failure to acknowledge God as God. • “Sin” becomes cosmic power which enslaves and kills. • Wages of Sin is Death – separation from God. • Gentiles are guilty without the Law (1:18-32). • Argues from “natural revelation” that Gentiles are accountable (v. 19-20). • Fundamental sin of Gentiles is idolatry, worshipping creation rather than Creator (v. 21-25). • From that sprang all manner of wickedness (v. 24-31). • Immorality of Gentiles is “symptom” of underlying “disease” (rejection of God). • Includes “perverted sexuality” but also “everyday nastiness and petty selfishness” (Dunn).

8. 1:18-3:20 The Human Predicament (apart from Christ) • Jews are guilty with the Law (2:1-3:8). • Those who judge will be judged (2:1-11). • Jews boasted their superiority because they had Law; looked down on pagans (v. 17). • Possessing Law without keeping it makes them no better off (v. 12-13). • True circumcision is of the heart – better a good pagan than a bad Jew (v. 25-29). • Jews did have advantage (Scripture) but did not take advantage of it (3:1-8). • What Paul says about Judaism is equally true for all religions. • Conclusion (3:9-20) • “All (Jews and Gentiles alike) are under the power of Sin” (v. 9). • Quotes a catena of Scripture to that effect. • Cannot be “justified” by works of Law; Law functions only to give knowledge of Sin (v. 20).

9. 3:21-4:25 God’s Solution: Justification by Faith • “But now…” (v. 21-22) – in Christ God has revealed a righteousness through faith, apart from Law. • Summary of gospel (3:21-26) – full of key terms: • Justification – closely related to “righteousness” language; act of being declared righteous; acquitted; pardoned. • “Imputed” righteousness – “declared” righteous (legal fiction – treated “as if” righteous). • “Imparted” righteousness – “made” righteous; infused with new righteous nature (zapped into moral perfection). • Sinner actually “becomes” righteous in sense of right relationship with God; beginning of total transformation. • Grace – God’s merciful, undeserved favor; act of granting salvation as free gift. • Redemption – act of “buying back” a slave or captive through payment of ransom; liberation from bondage to powers of Sin and Death • Expiation/sacrifice of atonement – death of Christ is sacrifice by which God wipes away effects of Sin. • Faith – human response of receiving God’s gift. • Primarily trust – not just “believing,” but depending on God. • Bultmann – also: Confession, Obedience, Fear, Hope. • Justification by faith excludes all boasting (3:27-31).

10. 3:21-4:25 God’s Solution: Justification by Faith • Abraham as example of one justified by faith (ch. 4). • In Judaism, Abraham was prime example of one “counted righteous” because of obedience to Law. • Paul uses Gen. 15:6 to show it wasn’t his works of Law but his faith/trust in God which was credited as righteousness (v. 3-5). • He was reckoned righteous even before his circumcision (v. 9-10). • He is ancestor of all who have faith – Jews and Gentiles (v. 9-12). • Parallels between Abraham’s faith and Christian faith (v. 16-25) – trusting the God who brings life out of death.

11. 5:1-8:39 New Life in Christ: Liberation from Victimizing Powers (Wrath; Sin; Law; Death) 1) Freedom from Wrath (ch. 5) • Peace with God (v. 1-11) • Justification brings peace (shalom; wholeness) – note textual issue in v. 1. • Death of Christ demonstrates God’s love (v. 6-8). • Assurance of salvation from Wrath at final judgment (v. 9-10). • “Reconciliation” (KJV, “atonement”) = restoration of broken relationship; change from enmity to friendship (v. 11). • Adam-Christ “typology” (v. 12-21) • Christ reverses the “curse” of Adam’s “Fall”: • Adam’s disobedience brought Sin and Death to all. • Christ’s obedience brings Righteousness and Life to all. • Key text for Augustine’s “original sin” – misread v.12 as “in whom all sinned” instead of “because all sinned.”

12. 5:1-8:39 New Life in Christ: Liberation from Victimizing Powers (Wrath; Sin; Law; Death) 2) Freedom from Sin (ch. 6) • “Diatribe” style (v. 1-2) • Objector: Should we sin more so that grace may abound? • Answer: By no means! • Dying and rising with Christ (v. 2-11) • Baptism symbolizes death and resurrection (v. 3-5). • Believer dies with Christ; old, sinful nature is crucified; freed from power of Sin (v. 6-8). • Note Paul’s care to avoid saying we have already been raised with Christ (believer’s resurrection is future). • Freed from Sin to serve Righteousness (v. 12-23) • Shifts from indicative to imperative (v. 12). • Indicative: you are freed from Sin’s power. • Imperative: therefore, don’t sin. • Be slaves of Righteousness (v. 16-18). • Key text for doctrine of “sanctification” (v. 19, 22) – on-going process of “becoming holy” in righteous living. • Bultmann: “become what you are!”

13. 5:1-8:39 New Life in Christ: Liberation from Victimizing Powers (Wrath; Sin; Law; Death) 3) Freedom from Law (ch. 7) • Discharged from the Law, which led to Death (v. 1-6) • Analogy of marriage: binding only while spouse is alive. • We are dead to Law and belong to Christ. • The Law’s strange alliance with Sin (v. 7-13) • Law itself is good – given by God; contains his will (v. 12). • Sin misuses Law to provoke sinfulness. How? • Existence of commandment provokes defiance (v. 7-8). • Law’s promise of “life” tempts one to achieve own righteousness (v. 9-11; cf. 4:4; 10:3). • Law then condemns Sin and brings Death (v. 11, 13). • Struggling with the “Flesh” (v. 14-25) • Law states what is right but gives no power to do it. • “Flesh” is human frailty, weakness, sinful nature. • “I” try to do the good, but do evil instead. • Who is the “I” in this section? Paul as a Jew? Paul as a Christian? Christian understanding of himself as a Jew? Generic human experience?

14. 4) Freedom from Death (ch. 8) • Freedom from Death and new life in the Spirit (v. 1-17) • “Death” is a spiritual power which invades life; alienation from God; powerlessness to do his will (cf. 7:24). • Christian is delivered from “body of Death” and given a new life filled by the Spirit of God (7:25; 8:1-2). • Spirit does what Law (weakened by Flesh) could not do – gives power to do God’s will (v. 3-4). • No longer dominated by Flesh but by Spirit (v. 5-6). • In-dwelling Spirit enables righteous living (v. 7-11). • This is not automatic – one must choose whether to “live according to the flesh” or “be led by the Spirit” (v. 12-13). • Spirit is evidence of adoption as children of God (v. 14-17). • Present suffering and future glory (v. 18-39) • Freedom from Death is not yet complete – in present we suffer and wait for final “glorification” (v. 18-27). • Note “cosmic” dimension of redemption (v. 19-23). • Spirit is “first fruits” of future salvation (v.23; cf. “first installment” / “down payment” in 2 Cor. 1:22; 5:5). • In midst of suffering, God works in all things toward his redemptive purpose (v. 28-30). • Nothing can separate us from God’s love in Christ (v. 31-39).

15. 9:1-11:36 Question of Israel: Jews and Gentiles in God’s Plan 1) Problem: Gentiles believe; Jews don’t. • Does inclusion of Gentiles mean God has rejected Jews? • Does Paul’s Gentile mission imply that God is unfaithful to his covenant with Israel? • Paul’s personal anguish over Israel (9:1-5). • He could wish himself “accursed” for their sake (9:3). • His “heart’s desire” is for their salvation (10:1). • Two main arguments defending God’s integrity. • Divine election: God chooses whom he will (9:6-29). • “True Israel” never was a matter of physical descent. • Children of promise are those chosen by God (Isaac, not Ishmael; Jacob, not Esau). • Election is based not on human works, but on God’s mercy (v. 11, 16). • Is God, then, unjust when he still finds fault (v. 14, 19)? • No – potter is sovereign over the clay (v. 20-21). • This argument is highly “predestinarian.”

16. 9:1-11:36 Question of Israel: Jews and Gentiles in God’s Plan 4) Human response: faith is required (9:30-10:21). • Gentiles did not strive for righteousness but attained it through faith (v. 30). • Israel did strive for it but missed it – pursued it not on basis of faith but as if based on works/law (v. 31-32). • Tripped over Law – thought it demanded works rather than faith (v. 32-33). • Their “zeal” is unenlightened – rejected God’s righteousness, tried to establish their own (v. 2-3). • Christ is the “end” of the Law so that righteousness might be by faith (v.4) – termination? goal? both? • Salvation is open to all who have faith in Christ – Jews and Gentiles alike (v. 9-13). • For that to happen, the gospel must be preached – so Paul’s mission is justified (v.14-15)! • This argument presupposes human “free will.”

17. 9:1-11:36 Question of Israel: Jews and Gentiles in God’s Plan 5) God’s plan for Jews and Gentiles (11:1-36). • Existence of a faithful remnant of Israel (including Paul) proves God has not rejected Israel (v. 1-10). • Stubbornness of the Jews makes possible salvation of the Gentiles (v. 11-12). • Inclusion of Gentiles, in turn, should make Jews jealous, provoking their conversion (v. 13-16). • Allegory of the olive tree (v. 17-24) • Olive tree = “Israel,” God’s people. • Branches broken off = unbelieving Jews – can be restored. • Wild olive shoot grafted in = believing Gentiles – can be removed. • Warns Gentiles not to be arrogant about their place in God’s people – “remember the root”! • God has not written off any group of people – ultimate aim is salvation of all (v. 25-36). • Comes very close to statement of Universalism (v. 25-26, 32). • Closes with doxology of God’s “inscrutable” ways (v. 33-36).

18. 12:1-15:13 Paraenesis: Ethical implications of gospel • Transformed living as response to God’s mercy (12:1-2). • Conduct in the body of Christ (12:3-21). • Exercise of spiritual gifts. • Love for one another. • Love for enemies. • The Christian and the state (13:1-7). • Respect for authority as ordained by God. • Pay your taxes. • Love as fulfillment of Law (13:8-10). • Imminence of the end gives urgency to transformed living (13:11-14). • Problem of “weak” and “strong” (14:1-15:13). • Tensions between those who have “scruples” about food laws and holy days and those who do not. • Agrees in principle with “strong” (those without scruples). • Neither group should pass judgment on the other. • Neither should act in a way to make the other stumble.

19. 15:14-16:27 Closing • Personal word and travel plans (15:14-33). • Personal greetings (16:1-23). • Greets 26 individuals by name. • Would Paul have known so many people in Rome? • Is this chapter from a separate letter to Ephesus? • Commends several women as co-workers. • Phoebe (v. 1-2) – commended on her mission to Rome. • “Deacon” of church in Cenchreae (not “deaconess”). • “Benefactor” = “one who stands before,” leader.” • Prisca and Aquila (v. 3-4) – greeted as Paul’s co-workers in Christ, who risked their lives for Paul. • Fellow tentmakers Paul met in Corinth (Acts 18) • Gave theological instruction to the learned Apollos. • Her name listed first 4 out of 6 times. • Andronicus and Junia (v. 7) – Christian couple, commended as “outstanding among the apostles.” • “Junias” (RSV; NIV) is unattested as male name. • “Junia” (KJV; NRSV) is common female name. • Doxology (16:25-27) – textually questionable.