1 / 19

Topic 11 Romans

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).

tricia
Download Presentation

Topic 11 Romans

An Image/Link below is provided (as is) to download presentation Download Policy: Content on the Website is provided to you AS IS for your information and personal use and may not be sold / licensed / shared on other websites without getting consent from its author. Content is provided to you AS IS for your information and personal use only. Download presentation by click this link. While downloading, if for some reason you are not able to download a presentation, the publisher may have deleted the file from their server. During download, if you can't get a presentation, the file might be deleted by the publisher.

E N D

Presentation Transcript


  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 • After Claudius’ death in 54, order was rescinded.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.

More Related