Académique Documents
Professionnel Documents
Culture Documents
B. L. Merkle. Is Romans the Greatest Letter Ever Written? in www.sbts.edu (Fall 2007).
http://www.sbts.edu/media/publications/sbjt/SBJT_2007Fall3.pdf, p. 19 (08-19-2011).
2
T. Wright. Paul for Everyone: Romans Part 1, Chapters 1 8. London: SPCK, 2004, p. xii.
3
A. Cheung. Written Lecture: The Historical Background of the Roman Christian and Paul in
www.kingsdivinity.org (___).
http://ecampus.kingsdivinity.org/images/stories/TH7609_written_lecture_historical_background.pdf
(08-19-2011)
4
P. F. Esler. Conflict and Identity in Romans. Minneapolis: Fortress Press, 2003, pp. 139-141.
5
E. Kasemann. Commentary on Romans. Grand Rapids, MI: W. B. Eerdmans Publishing Co., 1994,
p. 21).
6
J. D. G. Dunn. Romans: The Peoples Bible Commentary. Oxford: BRF, 2001, pp. 15-16.
7
M. C. Tenney. New Testament Survey. Leicester: Inter Varsity Press, 2003, p. 305.
8
Esler, p. 135.
complete commentary on the gospel.9 However, its theme also covers the issues of
identity
throughout
the
book
of
Romans,
suggesting
its
importance
in
correspondence with its theology,10 the doctrines of grace11 and in particular the
doctrine of justification by faith. Kasemann argues that, ...not justification but
Christology is the theme of the epistle.12 Christology as a revelation of the mystery of
the gospel could be regarded as an overall theme, but justification by faith certainly
makes a case as being a tributary theme, as put forward by Dunn, suggesting along
with Bultmann and Kasemann that the doctrine of justification by faith is the canon
within the canon.13 The book of Romans, specifically the first eight chapters, delves
into the theme(s) of the epistle with both clear and ambiguous language. This next
section will uncover the main areas of discussion and argument in the first seven
chapters of Romans, beginning with Romans 1:1.
Romans 1:1 7:25. The Logical Unfolding of Pauls Theological Dilemma How
To Be Righteous Before God.
Dunn refers to the section of Romans 1:1 3:20 as the indictment of humankind.14
From a powerful opening chapter, where Paul reveals not only the theme of the
letter, but the grand theme of God the gospel the verses following this revelation
of 1:16-17 descend into an unveiling of the unrighteousness of humanity. P.
Achtemeier observes, Paul begins his discussion of the Gospel of Gods grace,
paradoxically enough, with a discussion of Gods wrath.15 As the sweep of humanity
(both Jew and Gentile) is covered in these condemning verses, a clear presentation
of unrighteousness is revealed, revealing with it the need for the revelation of the
righteousness of God.16 1:18-32 portrays both the universality and debasing power,
on a human level, of sin. The sin of humanity and the wrath of God are highlighted as
being inextricably linked in this passage.17
W. F. Lasley. Pauls Salvation Letters: Galatians and Romans. Springfield, MI: Global University,
2002, p. 124.
10
Esler, p. 109.
11
G. B. Wilson. Romans. Edinburgh: Banner of Truth Trust, 1977, p. 11.
12
Kasemann, p. 24.
13
J. D. G. Dunn. The Theology of Paul the Apostle. London: W. B. Eerdmans Publishing Co., 1998, p.
336.
14
Ibid., p. 79.
15
P. Achtemeier. Interpretation: Romans, A Bible Commentary for Teaching and Preaching. Louisville,
KY: John Knox Press, 1985, p. 34.
16
Kasemann, pp ix-x.
17
Wilson, pp. 26-35.
As chapter two unfolds, Pauls insistence that God is impartial in the grace of the
gospel carries over into Gods impartiality concerning wrath something which the
Jews will not, according to Paul, escape, simply because they are Jews. R. Bowen
explains, Paul was telling the Jews that what in fact is in store for them is not a
reward, but Gods wrath, because God is concerned not with whether or not men
know His law, but whether or not they obey it (vv.6-13).18 Achtemeier concludes that
Paul sees two sides of the argument here, suggesting that Paul in 2:17-3:8 singles
out the Jews, because, ...their status as chosen people could have tempted one to
assume they were exempt from the wrath of God about which Paul has been
speaking.19 However, Achtemeier also argues that the Jews do have an advantage
in the sense of history. They know God. More than any other people, the Jews owed
their existence as a people to God. That is their undeniable advantage, rooted in their
very existence as a people.20 Although Kasemann sees the point Paul is making in
reference to the Jews, ...the apostle is especially critical of Judaism21, he also warns
that Anthropology must not relativize or eliminate the problem of salvation history,
otherwise what follows is redundant.22 Clearly, Kasemann is viewing chapter two and
the beginnings of chapter three as merely a part of collective humanitys dilemma
the issue of universal sin. Of course, the Jew had the mark of circumcision to fall
back on, but even this is challenged by Paul, as G. B. Wilson contends, The Jew had
one last hope left, and that was his unbounded confidence in circumcision as a
sufficient security against condemnation.23 Paul argues that neither circumcision nor
the law had any ultimate security concerning right standing with God, Paul proceeds
to demolish this false hope by arguing against the Jew on his own terms...The Jew
looked for his deliverance in the law, but in reality, it sealed his doom.24
At the end of chapter three, vv. 21-31 begin to move into the remedy to counteract
the dilemma. The great question of course is, If circumcision and the law are not
enough for the Jews, and if the Gentiles are already under the condemnation of
Gods wrath, how can a person be made right with God? Pauls concluding argument
of 3:21-31 is that God makes us acceptable in His sight through our faith in the
18
25
Lasley, p. 172.
Ibid., p. 172.
27
Bowen, p. 56.
28
Ibid., p. 56.
29
Ibid., p. 57.
30
Achtemeier, p. 101.
31
Kasemann, p. 130.
32
Ibid., p. 158.
33
Esler, p. 202.
34
Ibid., p. 202.
26
each the prototypes of a definite breed of spiritual race. Dunns conclusion of the
chapter is that, grace supercedes trespass and life supercedes death.35
The great subject of grace is investigated in chapter six, in regard to not only sin(s)
but the very power of sin. Wilson highlights the thought of the chapter as being
Freedom from the power of sin.36 However, the question of how grace plays a part
in this freedom arises. Wilson does not fully explain the practical outworking of his
argument, summarising, ...to come under the government of redeeming grace in
Christ is to be freed from the dominion of sin. This is neither freedom from sinning or
freedom from conscious sin...But by Christs mighty rescue we are placed under the
sovereignty of grace instead.37 One significant element in the deliverance from the
power of sin which Paul puts forward is the act of baptism. Wright likens baptism with
Israel leaving the land of slavery and bondage in the Exodus38, but also suggests that
Living in accordance with a change of status required that you recognise it and take
steps to bring your actual life into the person youve become.39 However, is that kind
of reasoning simply the ideology of positive thinking or self-affirmation? Surely, either
God has set the Christian free from the dominating power of sin or not is it really to
be worked at before it is manifestly evident? Bowen sees a literal transition of power
happening at baptism, suggesting, How we died by being united to Christ in
baptism. Paul meant that our baptism was (a) the time of our death, and (b) the sign
of our death.40 Bowens argument cannot line up, though, to a scriptural view of
baptism being the time of our death (and presumably new birth), otherwise the thief
on the cross would not have been promised Paradise. Lasley takes the symbolism
of baptism as a spiritual statement rather than a magic rite of passage in stating,
Paul uses the concept of water baptism in this passage to illustrate what takes place
when a believer is born again...Baptism by immersion pictures the believers
identification with Christ in his death, burial and resurrection.41 Lasleys viewpoint
clearly states that Christian baptism is identification rather than having an inherent
transforming power. He goes on to argue that, concerning the power of sin or the
freedom-giving power of grace in chapter six, The basic idea is that no-one is his or
her own boss in the sense of absolute freedom. Every human being is limited in
35
Lasley, p. 208.
W. Grudem. Systematic Theology. Leicester: Inter Varsity Press, 1994, p. 505.
44
Wright, p. 114.
45
A. E. McGrath. Theology. Oxford: Blackwell Publishing, 2008, p. 8.
46
A. Cheung. Written Lecture: Theological Summary of Romans, part one (Romans 1 8) (___) in
www.kingsdivinity.org.
http://www.ecampus.kingsdivinity.org/images/stories/302_written_lecture_Romans_summary_p1.pdf,
p.8 (09-05-2011).
47
D. Moo. Israel and Paul in Romans 7:7-12 in New Testament Studies, 32 (1986).
http://www.djmoo.com/articles/israelandpaul.pdf, p. 122 (09-07-2011).
43
Jew, has been affected by that experience.48 Moo is not alone in putting forward the
idea that the I of Romans chapter seven belongs to Israel. Esler explains that until
the twentieth century, the I was widely interpreted as a personal statement by Paul,
but that (appreciating W. G. Kimmels findings), Kimmels influential contribution was
to interpret the I voice as having nothing whatever to do with Pauls personal
experience, either before or after his conversion. The I was a fictive I, a theoretical
device for depicting the lot of humanity under the law. 49 Esler goes on to suggest
that the I is Pauls identification with the common struggles of Israel within the
context of the law.50 Wright does not go as far as either Moo or Esler, but does
conclude that it may not be the whole nation of Israel spoken of in the chapter, but
that he sees the I as a faithful Israelite51. It seems though that Pauls use of I is
spoken of largely in connection with either his own experience or that of the believer
in general, according to most commentators. Dunn regards the I as humankind, who
naturally rebel against the law of God, and he links 7:7-13 with the Genesis 2-3
account for his reasoning.52 Achtemeier agrees with this view, calling it humanitys
dilemma53. Kasemann brings the argument a little further, suggesting it is more than
general humanity, and is specifically the struggle of a believer to follow the way he
knows to be right, Even in the greatest confusion, he is at least the one who wills
what is done, and it can be shown later that he desired and did what was wrong. 54
There is strong support though for not only the Christians struggle in general, but for
Pauls struggle in particular. Wilsons rendering of chapter seven suggests that Paul
is clearly speaking personally, wrestling with his own failings as a believer, and not
allegorising this section to Israel or a pre-conversion person.55 Bowen also suggests
that this was Pauls Christian life56 and Leon Morris writes that, It is simply
impossible to deny that Paul is speaking of himself in what he is saying. 57 D. S.
Dockery argues that the reason Paul is so autobiographical in this passage is to
encourage readers that the struggle against sin for a believer is a part of the process
of sanctification, Finally this aspect of Pauls theology must be included in the
48
Moo, p. 129.
Esler, p. 228.
50
Ibid., pp. 237-238.
51
Wright, p. 132.
52
Dunn, p. 99.
53
Achtemeier, pp. 120-121.
54
Kasemann, p. 204.
55
Wilson, pp. 114-126.
56
Bowen, p. 95.
57
L. Morris. The Epistle to the Romans. Leicester: Inter Varsity Press, 1988.
http://ecampus.kingsdivinity.org/images/stories/TH6603_Morris_extracts.pdf, p.277 (09-06-2011).
49
D. S. Dockery. Romans 7:14-25: Pauline Tension in the Christian Life in Grace Theological
Journal, 2.2 (Fall 1981). http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/NTeSources/NTarticles/GTJNT/Dockery-Rom7-GTJ-81.pdf, p. 257 (09-06-2011).
59
T. J. Nettles. The Conversion of the Man in Romans 7 in Reformation and Revival, 07:3 (Summer
1998). http://www.galaxie.com/article/12136, p. 183 (09-07-2011).
60
C. Lowe. There is No Condemnation (Romans 8:1): But Why Not? in Journal of the Evangelical
Society, 42:2 (June 1999). http://www.galaxie.com/article/10328, p. 249 (09-07-2011).
61
Achtemeier, p. 137.
62
Kasemann, p. 218.
63
Ibid., p. 218.
64
Esler, p. 246.
Dunn, p. 98.
66
Wilson, p. 138.
67
Bowen, p. 114.
68
Wright, p. 152.
69
Ibid., p. 153.
70
Achtemeier, p. 143.
71
Kasemann, p. 222.
65
72
10
Kasemann, p. 246.
Ibid., p. 252.
81
Dunn, p. 105.
82
D. B. Garlington. The obedience of Faith in the Letter to the Romans in Westminster Theological
Journal, 55:1 (Spring 1993). http://www.galaxie.com/article/14655 (09-13-2011).
83
T. Wright. Justification: The Biblical Basis and its Relevance for Contemporary Evangelicalism in
G. Reid (Ed.). The Great Acquittal: Justification by Faith and Current Christian Thought. London:
Collins, 1980, pp. 13ff.
84
T. R. Schreiner. Paul and Perfect Obedience to the Law: An Evaluation of the View of E. P.
Sanders in Westminster Theological Journal, 47:2 (Fall 1985). http://www.galaxie.com/article/14505,
p. 278 (09-13-2011).
80
11
godly stoicism or worse fatalism. There simply had to be a chapter eight, with the
conclusion that God enables the justified believer to live according to his ways by the
power of the indwelling Spirit. Moreover it is all based not on works of human effort,
but by the indestructible love of God.
Conclusion
In writing to both Jew and Gentile believers in various gatherings in Rome, Paul laid
out a logical flow of thought which showed the gospel as the theme of Gods mission.
In moving on from there to deal with wrath and the plight of fallen humanity, he went
on to remove the foundational Jewish thought that the law would suffice. Basing his
theology on a standpoint of justification by faith in Jesus Christ, his introspection is
laid bare for the Roman believers in chapter seven. Chapter eight is the theologically
triumphant Pauline argument of a providential, omniscient and omnipotent God, who
justifies and equips his people with power for life in him. Also, no other power or
circumstance could separate this triumphant believer from Gods love, as opposed to
simply managing to escape Gods wrath a picture which could easily have been
formed in the preceding chapters. Speaking of Gods imputed righteousness and
ability to help us in obedience (themes of Romans 1 8), Piper wisely summarises,
Not only should he be honoured as the one who died to pardon us, and not only
should he be honoured as the one who sovereignly works faith and obedience in
us, but he should also be honoured as the one who provided a perfect
righteousness for us as the ground of our full acceptance and endorsement by
God.85
Romans 1 8 is a passage of praiseworthy theology of a praiseworthy God.
Separately, Romans 1 7 could be seen as disjointed and defeatist in and of itself.
An isolated Romans chapter eight could be seen as either exaggeration or hyperboly.
Together, they provide the unveiling of a victorious God of love, and of a triumphant
believer in actuality and in progress. Culminating in the holding power of the love of
God, Wright notably and passionately affirms, The end of Romans 8 deserves to be
written in letters of fire on the living tablets of our hearts.86
85
12
References.
Achtemeier, P. Interpretation: Romans, A Bible Commentary for Teaching and
Preaching. Louisville, KY: John Knox Press, 1985.
Bowen, R. A Guide to Romans. London: SPCK, 1978.
Cheung, A. Written Lecture: The Historical Background of the Roman Christians
and Paul in www.kingsdivinity.org (___).
http://ecampus.kingsdivinity.org/images/stories/TH7609_written_lecture_historical_ba
ckground.pdf.
Cheung, A. Written Lecture: Theological Summary of Romans, Part 1 (Romans 1
8) in www.kingsdivinity.org (___).
http://www.ecampus.kingsdivinity.org/images/stories/302_written_lecture_Romans_s
ummary_p1.pdf.
Dockery, D. S. Romans 7:14-25: Pauline Tension in the Christian Life in Grace
Theological Journal, 2.2 (Fall 1981).
http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/NTeSources/NTarticles/GTJNT/Dockery-Rom7-GTJ-81.pdf.
Dunn, J. D. G. Romans: The Peoples Bible Commentary. Oxford: BRF, 2001.
Dunn, J. D. G. The Theology of Paul the Apostle. London: W. B. Eerdmans
Publishing Co., 1998.
Esler, P. F. Conflict and Identity in Romans. Minneapolis: Fortress Press, 2003.
Garlington, D. B. The Obedience of Faith in the Letter to the Romans in
Westminster Theological Journal, 55:1 (Spring 1993).
http://www.galaxie.com/article/14655.
Grudem, W. Systematic Theology. Leicester: Inter Varsity Press, 1994.
Kasemann, E. Commentary on Romans. Grand Rapids, MI: W. B. Eerdmans
Publishing Co., 1994.
Lasley, W. F. Pauls Salvation Letters: Galatians and Romans. Springfield, MI:
Global University, 2002.
Lowe, C. There Is No Condemnation (Romans 8:1) But Why Not? in Journal of the
Evangelical Theological Society, 42:2 (June 1999).
http://www.galaxie.com/article/10328.
McGrath, A. E. Theology. Oxford: Blackwell Publishing, 2008.
Merkle, B. L. Is Romans Really the Greatest Letter Ever Written? in www.sbts.edu
(Fall 2007). http://www.sbts.edu/media/publications/sbjt/SBJT_2007fall3.pdf.
13
Moo, D. Israel and Paul in Romans 7:7-12 in New Testament Studies 32 (1986).
http://www.djmoo.com/articles/israelandpaul.pdf.
Morris, L. The Epistle to the Romans. Leicester: Inter Varsity Press, 1988.
http://ecampus.kingsdivinity.org/images/stories/TH6603_Morris_extracts.pdf.
Nettles, T. J. The Conversion of the Man in Romans 7 in Reformation and Revival,
07:3 (Summer 1998). http://www.galaxie.com/article/12136.
Osborn, C. D. The Interpretation of Romans 8:28 in Westminster Theological
Journal, 44:1 (Spring 1982). http://www.galaxie.com/article/14446.
Piper, J. Counted Righteous in Christ: Should We Abandon the Imputation of Christs
Righteousness? Wheaton, Ill: Crossway Books, 2002.
http://cdn.desiringgod.org/pdf/books_bcrc/bcrc_all.pdf.
Schreiner, T. R. Paul and Perfect Obedience to the Law: An Evaluation of the View
of E. P. Sanders in Westminster Theological Journal, 47:2 (Fall 1985).
http://www.galaxie.com/article/14505.
Tenney, M. C. New Testament Survey. Leicester: Inter Varsity Press, 2003.
Wilson, G. B. Romans. Edinburgh: Banner of Truth Trust, 1977.
Wright, T. Justification: The Biblical Basis and its Relevance for Contemporary
Evangelicalism in Reid, G. (Ed.) The Great Acquittal: Justification by Faith and
Current Christian Thought. London: Collins, 1980.
Wright, T. Paul for Everyone: Romans Part 1, Chapters 1 8. London. SPCK, 2004.
14