Understanding God's Righteousness in Romans: Paul's Message of Salvation, Schemes and Mind Maps of Law

Download Understanding God's Righteousness in Romans: Paul's Message of Salvation and more Schemes and Mind Maps Law in PDF only on Docsity! THE EPISTLE TO THE ROMANS Sept. 4 Introducing Romans: Paul and the Roman Church (15:14-16:27) Sept. 11 Introducing Paul’s Gospel of Righteousness (1:1-17) Sept. 18 No One is Righteous (1:18-3:20) Sept. 25 Where is the Boasting? (3:21-5:11) Oct. 2 United with Adam, United with Christ (5:12-6:11) Oct. 9 Enslaved to God’s Righteousness (6:12-23) Oct. 16 The Slavery of the Will (Romans 7) Oct. 23 God’s Righteousness and God’s Spirit (8:1-17) Oct. 30 God’s Righteousness and God’s Triumph (Romans 8:18-39) Nov. 6 God’s Righteousness and the Future of Israel (9-11) Nov. 13 Living out the Righteousness of God in the Community (Romans 12-13) Nov. 20 The Strong and the Weak (14:1-15:13) INTRODUCING ROMANS: PAUL AND THE ROMAN CHURCH (15:14-16:27) 1. No NT book has had a greater impact on Christianity than Romans. a. Augustine developed the doctrine of original sin from his reading of Roman 5:12- 21 (his Latin version of 5:12 read “in whom all have sinned”). b. Luther, tormented by the idea of finding a gracious God and producing enough works to please God, found liberation in the words, “the just shall live by faith” (Rom. 1:17). c. Wesley’s heart was “strangely warmed” when he listened to the reading of Luther’s commentary on Romans. d. What role has Romans played in the Churches of Christ? In a previous generation, Romans’ focus on grace and faith was bothersome to many. In more recent times, people have welcomed this emphasis. Teachers might take a few moments to ask the class about their own journey or past impressions of Romans. 2. Just as we often discover the cutting edge of an article or book by reading the conclusion, we will discover that a good place to begin the reading of Romans is at the back (beginning at 15:14), where Paul describes his setting and relation to the Roman church. a. Although interpreters have followed Luther in reading Romans as a generic statement of the Christian faith, the personal comments at the end indicate that Romans, like other letters, is addressed to a specific situation. b. In Romans 15:14-15 Paul actually tells us what this letter is about: an account of his life’s work. c. Chapter 16 offers insights into the Roman church. 3. While the body of the letter (1:18-15:13) is impersonal, 15:14-30 is highly personal. a. Unlike the other letters, this letter is written to a church that Paul has neither founded nor visited (15:22). b. According to 15:14-21, his message is associated with his life’s work as a minister to the Gentiles. i. He describes himself as a priest (15:16) offering the Gentiles as a sacrifice to God. ii. In preaching only where Christ has not been named (15:20), he fulfills the mission of the servant described in Isaiah 52:15 (Rom. 15:21). iii. As the conclusion to Romans, this section suggests that the letter is primarily an explanation of the work of Paul’s life. iv. Later readers, including Luther, have read the letter as a book about “how I get saved.” The letter is actually about how a Jewish movement became a Gentile church. v. If we see the connection between the body of the letter and the conclusion, we see that Romans is about missions. c. According to 15:22-33, the outcome of his life’s work is endangered. i. Although he writes in anticipation of a visit, he is now going out of the way by way of Jerusalem, taking up the collection that represents the work of his life (15:25-29). 5 5. Verses 13-17 tell us what the book is really about; these verses are all one thought unit a. According to 1:13, Paul has wanted to reap fruit (NRSV “harvest”) among Romans as among other Gentiles in all of his travels (cf. 15:14-15).. b. This is explained in v. 14 by figure of indebtedness. Hence the desire to evangelize (NRSV “proclaim the gospel”) in Rome (v. 15) as part of Paul’s calling. c. Mention of evangelize, by which Paul reaps a fruit (or “harvest” v. 13), leads to description of euangelion (gospel) in v. 16. This leads to clarification of euangelion in 16-17, which is thesis of the book. d. Note the movement from Paul’s personal involvement in the evangelization of Gentiles to the statement of his message, an indication that in Romans Paul is explaining himself and his work. e. One may note the symmetry between 1:1-17 and 15:14-30 in providing Paul’s personal reflections about his life’s work. 6. After indicating that he has been commissioned to bring the gospel to the Gentiles (1:5, 13), Paul lays the foundation for his message about a multi-ethnic church by indicating his indebtedness to the “Greeks and barbarians” (1:14). a. “Greeks and barbarians” reflects the way Greeks divided humanity: Greeks and everyone who could not speak Greek (for a similar division of humanity, cf. Col. 3:11). b. This “indebtedness” is a key to what Romans is about: a community that transcends cultural, linguistic, and ethnic differences. c. Imagine how this is heard in the ethnically diverse community of Rome (as reflected in Romans 16. Discussion: How do we hear the message? As something theoretical? How can we implement this kind of message of inclusion? Do you know examples of those who have done it well? 7. While 1:14 divides humanity into “Greeks and barbarians,” 1:16 divides humanity into “Jews” and “Greeks”—the normal way of dividing humanity. In contrast to those who saw the gospel as good news for themselves or their group, Paul says that “it is the power of God for salvation for everyone who has faith. 1:16-17 is the thesis statement of Romans, the basis for the argument of the entire book. a. “Power” suggests the effect of the message in changing lives (cf. 1 Thess. 1:5-10). b. The Greek pas (or pantes), translated “all” or “everyone,” is a constant focus of Romans for the inclusive nature of the gospel (cf. 3:9, 12, 22; 4:11, 16). This would have been a challenge to each group to recognize that gospel is also for “the other guys.” c. “To everyone who has faith” indicates that both Gentiles and Jews are on the same “playing field”—that neither group has special privileges. d. V. 17 (note “for”) supports v. 16. The “righteousness of God” (can be translated “justice of God) is revealed in the gospel; that is, Paul is catching up with what God is doing. Salvation is not about our efforts, but about the deeds of God. 6 i. Jewish readers would know that the “righteousness of God” is a judicial metaphor for the judge to whom the poor and helpless could appeal to “do right.” Oppressed Israelites placed their hope in the righteousness/justice of God (cf. Ps. 118:40). ii. Paul’s revolutionary step is to say that God’s righteousness extends not only to Israel, but to others. God is absolutely impartial. Hence Paul’s mission. e. Paul’s revolutionary statement confronts both sides in Rome and it confronts us today, asking if we are ready for what God is doing with the others who do not deserve mercy. We assume that we deserve mercy, but that the others have shown that they are not worthy. Discussion: Can you imagine that Romans is speaking to us? Where does it confront our own feelings? 7 WEEK THREE: NO ONE IS RIGHTEOUS (Rom. 1:18-3:20) 1. The thesis statement of Romans in 1:16-17 declares that the good news is what God has done in the coming of Christ: God has revealed his righteousness (=justice); i.e., he has justified a people by faith. [Dikaiosyne =righteousness/justice; dikaio =justify]. Whereas traditional Jewish expectation longed for the time when God would vindicate (= “justify”) those who faithfully kept the law at the end and pour out his wrath on the ungodly, Paul declares that God has already demonstrated his righteousness with the coming of Christ. 2. Chapters 1-4 indicate what God has done; chapters 5-8 (and 9-11) will indicate what god will do. 3. In 1:18-3:20 Paul’s focus on what God has done is under the heading, “the wrath of God is being revealed” (1:18). Here he describes humanity that is bereft of the gospel. a. Note the parallelism of 1:17, 18: the righteousness of God is been revealed; the wrath of God is being revealed. Luke Timothy Johnson, Reading Romans, 30: With this antithesis Paul demonstrates the thesis by pointing to the opposite. “Thus, if I want to argue that ‘every good person is free,’ then by antithesis I will try to show that “every wicked person is enslaved.’” b. The wrath of God is a divine quality inherited from the Old Testament (Ps. 78:31; Isa. 13:13; 26:20; Isa. 51:7; Jer 6:11; 25:25; Hos. 13:11; Zeph. 1:15). It denotes “the divine reaction to human sin and evil, the justifiable reaction of a loving and faithful God to his disobedient people, prone to idolatry and evil conduct” (Fitzmyer, Spiritual Exercises Based on Paul’s Epistle to the Romans, 33). c. Note the progression from all humanity in 1:18-32 (presumably Gentiles) to those who know the law (ch. 2) to all humanity in 3:1-20). d. Just as the righteousness of God is for all who believe (1:16), the focus here is again on all (cf. 3:4, 9, 12, 19); just as all are on the same playing field as recipients of God’s grace, all are on the same playing field under the power of sin. e. Relate this to the situation of Paul’s churches, where there is great resistance to putting everyone in the same category. Discuss our own resistance to what Paul has said. Is pride and self-seeking on the same level as the sins Paul mentions in Romans 1? Imagine how this is being heard in a tense situation where people have come from Jewish and Gentile background. f. Discuss our perceptions of the concept of “wrath of God.” Is this a disturbing concept for those who prefer to talk about the love of God? How is God’s wrath related to God’s love? g. Note that Paul doesn’t focus precisely on “Gentile” and “Jew” (only in 2:17 does he use the word “Jew”); readers would infer this distinction. h. Paul’s emphasis in 1:18-3:20 is not only universal sinfulness, but the fact that people sin although they know better (cf. 1:21, 32; 2:17-24); hence they are “without excuse” (1:20; 2:1). 10 5. The story of Abraham in chapter 4 is the illustration of Paul’s point in 3:27-31: Abraham had no reason to boast because he had no human achievements (or works). The entire chapter is a commentary based on Gen. 15:6: Abraham believed God and it was reckoned for righteousness. Paul expands on the words believed, reckoned, and righteousness. As you read through chapter 4, take special note of the focus on inclusiveness in Paul’s use of all or every. a. Whenever Jews wanted to prove a point, they appealed to Abraham as the example. In many Jewish books, Abraham is considered the first Gentile proselyte; as such, he was circumcised as an example for other proselytes (cf. Gen. 17). b. Paul’s focuses on the word reckon in 4:1-8, contrasting it to wages earned, appealing to a subtext (Ps. 32:2), which (like the primary text, Gen 15:6), has the word reckon. God has cancelled a debt without any payment from the human side. c. The focus of the entire presentation on Abraham is that he is the father of all, not only of the Jews (note the focus on all and every from previous weeks); that is, no group in the church has the rights to Abraham. i. In 4:9-12, Paul appeals to the fact that circumcision was a seal of Abraham’s righteousness as an indication that he was righteous before he became a Jew. Result: He is the father of all who believe, of the circumcised and uncircumcised (v. 12). ii. In 4:13-17 Paul emphasizes that Abraham was not saved by law; hence the promise is firm to all his seed (v. 16) and the became the father of many nations (v. 17); that is, Abraham is not father of one ethnic group. iii. In 4:18-22 Paul emphasizes Abraham’s faith: he believed in God’s promise when his belief made no sense at all. iv. In 4:23-25 Paul indicates that the entire story speaks to the Roman situation. Note that Paul moves from 3d person to first person plural here, speaking for all Christians. v. Discussion: How do we define faith? Compare our own definitions of faith with Abraham’s faith. Note that Abraham’s faith is not mere intellectual assent, but trust. We might discuss the challenges to faith that we have, comparing our own challenges to Abraham’s. What are the major challenges? How do we deal with the long periods of God’s apparent absence? d. In 5:1-11 Paul continues the theme of boasting to say that we do not boast in our own works, but we “boast” in Christ. [Sometimes “boast” is a good word in the Bible; it has the connotation of “be proud of”]. He continues the first person plural here. i. In 5:1-2, Paul summarizes the first four chapters with a reference to the past tense (“having been justified by faith), and turns to the present tense (we have peace, and we rejoice (literally “boast”). The NIV’s “we rejoice” catches the idea well, but loses the verbal link to boasting in 3:27-4:2. 11 ii. In 5:3-5, Paul continues the theme of rejoicing/boasting with his claim that we rejoice in sufferings because suffering turns us toward hope in the ultimate outcome. We believe in the future because of what God has done in the past. iii. In a beautiful statement, 5:6-8, reiterates what God has done in the past. iv. Paul summarizes the point in 5:9-11: Because we have been reconciled in the past, we “boast/rejoice in God” who ensures the future hope. v. Discussion: The focus on boasting/exulting, rejoicing introduces an atmosphere of celebration for people who know that they have been rescued. In what way does this atmosphere of celebration characterize our own Christian outlook? Where do you see the indicators that Christians “rejoice in their tribulations” because of their faith in the future? 12 UNITED WITH ADAM, UNITED WITH CHRIST (5:12-6:11) 1. The focus of 5:12-6:11 is the solidarity between the one and the many—i.e., the effect of the one on the many. a. In 5:12-21, Paul demonstrates that, just as the sin of one person can affect humanity, the righteous deed of one person can affect humanity also. b. In the section on baptism (6:1-11), Paul makes a similar point about being united with Christ. c. This argument introduces a way of thinking that is foreign to western ideas about individual autonomy and responsibility. 2. In 5:12-21, Paul compares the work of Adam with the work of Christ to show the parallel between the founder of the old humanity and the founder of the new humanity. a. The parallels are evident in the frequent “just as . . . so also” (5:18, 19, 21); 5:12 also begins with “just as” but lacks the “so also.” Note that 5:18 actually completes what Paul began to say in 5:12 before he made the clarifications in 5:13-17. b. When one recalls the importance of “all” and “every” in the earlier part of the letter, the focus becomes clear in 5:12-21: Paul emphasizes that “all” are sinners” and that the “many” become righteous. This is not just a Jewish story, but the story of all humanity. i. Note “death passed to all men because all have sinned” (5:12). ii. According to 5:15, “many” died through Adam’s trespass, and “many” are made righteous. iii. According to 5:18, just as trespass brought condemnation for all, so also Jesus’ death brought life for all. iv. In 5:19, Paul contrasts the many were made sinners in Adam, and many were made righteous in Christ. v. When we place this emphasis on all and the many within the context of Romans, we see Paul’s attempt to demonstrate to a divided church that Christ places all in the same predicament and in need of the same gracious gift. c. Despite the parallelism between Adam and Christ, Paul assures his readers that the two are not exactly symmetrical (5:15, 16). i. Note the “how much more” (5:15, 17) to indicate that the work of Christ exceeds that of Adam. ii. “Where sin abounded grace abounded more exceedingly” (6:21). d. Teaching note. This section raises numerous questions that are not directly the focus of Paul’s presentation (i.e., to what extent did humanity share Adam’s guilt? To what extent are we responsible?) These issues may be addressed, but we may want to limit the amount of time given to these questions and maintain our emphasis on Paul’s major point. In light of western ideas of individualism, we may discuss our response to this emphasis on solidarity of guilt and righteousness. Note that Paul uses sin in the singular to denote a power that rules 15 c. Having earlier described unredeemed humanity’s enslavement to the passions of the body (cf. 1:24-26), Paul now encourages Christians to overcome the impulses of the body (6:13). Note later that Paul encourages Christians to present their bodies a living sacrifice (12:2). d. Paul responds to the question of 6:1 by indicating that the Christian, who exists between two powers (sin and righteousness) is asked to choose which power will rule. e. Discussion: The age-old question is how one is able to do the good. What is the role of human choice? What is the level of human responsibility when one considers these competing powers? 5. In 6:15, Paul returns to the question of 6:1, and offers a new answer, using the images of slavery and freedom. In verses 15-18 Paul speaks in the indicative, declaring what God has done. a. V. 16 is a general statement about slavery: one belongs to the power to which one submits himself/herself. Paul assumes that everyone is a slave. b. Verses 17-18 speak in the past tense, indicating that Christians have changed masters. c. If we have a choice between powers, our ethical lives are not the result of our own doing, but of our placing ourselves at the disposal of the power that enables us to do good. d. “Righteousness” the subject of chapters 1-5, is here described as a continuing power. e. Discuss the nature of freedom and slavery in light of Paul’s description of being “free from slavery and enslaved to righteousness.” Discuss the common definitions of freedom. What do you think of Paul’s view that freedom can be slavery to righteousness? Do we know of instances where freedom can be slavery? Discuss examples where freedom is a form of slavery. 6. In 6:19-23 Paul returns to the relationship between the indicative and the imperative, suggesting that we “become what we are.” a. The imperative in 6:19 repeats what Paul said in 6:13. Paul’s contrast between “then” and “now” indicates that Christians have changed ruling powers; now they should be at the disposal of the new power. b. He mentions sanctification (or holiness) twice (6:19, 22). Drawn from Lev. 19:2 (“you shall be holy as I am holy”), it indicates that Christians are involved in a process of becoming holy. c. Discussion: Paul’s description of a “once-now” in the Christian life seems to assume that Christians have been rescued from addictions, sinful behavior, and slavery to the impulses. Why do Christians not look as redeemed as Paul suggests? Our experience suggests that this “once-now” is not as clear as Paul indicates. Churches of filled with people who struggle with various “demons.” How do we explain how our experience seems not to correspond to Paul’s clear statements in 6:19-23? 16 THE SLAVERY OF THE WILL (Romans 7) 1. Chapters 1-4 described what God has done in Christ: In the death of Christ God has revealed his righteousness=justice=covenant faithfulness. 2. Chapters 5-8 introduce what God will do; the one who has saved us will save us in the end. Note the reference to the future in 5:9-11 and 8:31-39. 3. Chapters 6-8 answer potential objections to Paul’s doctrine of righteousness without the law. [The diatribe, a technique in the schools, appears in 6:1, 15; 7:1, 7.] 4. After introducing the metaphor of slavery in chapter 6 to say that we are free from sin, Paul introduces the metaphor of marriage in 7:1-6 to say that Christians are free from the law. a. In 7:1-3 Paul offers an illustration from marriage law, continuing the theme of death and life from 6:1-11. (In each case, a death involves a change of status.) b. The statement that “you died to the law” in 7:4 is parallel to “dead to sin” (6:11). c. 7:5-6 repeat the theme of the radical break from the past that we saw in 6:1-11. i. 7:5 seems to equate the listeners’ past life with the sins listed in 1:18-32. ii. 7:6 introduces the theme of the Spirit, indicating that the new slavery (cf. 6:15-23) is under the power of the Spirit. 5. One of the most puzzling passages of Scripture is the unit in 7:7-25, which now uses the first person singular to describe the “wretched man.” a. Opinion is divided on the identity of the “I” of 7:7-25. i. One view is that this is the present experience of Paul (and of every Christian—a constant struggle to do the good. ii. Another view is that this was Paul’s experience before he became a Christian—that Paul, under law, was tormented by the attempt to do the good. iii. Another view is that this is a portrayal of the individual under the law. b. Note the question that introduces the section in 7:7. “Is the law sin” was the inevitable result of statements that we “died to sin” (6:2) and “died to the law” (7:4). This sounds like an equation. c. The use of “I” was a well known literary technique in which one put thoughts into the mouths of imaginary characters. d. The key to understanding 7:7-25 is to note the introduction in 7:5-6, where Paul contrasts the old existence under the desire of the flesh and the new existence under the Spirit. 7:5 introduces 7:7-25. 7:6 introduces Romans 8, which describes life in the Spirit. e. Paul’s initial answer to the question in 7:7-11 is in the past tense. i. Paul’s major point is that the law is not sin; the law only awakens sin. ii. The experience of the “I” parallels the Genesis story of the fall (cf. 5:12- 21). Hence this is the story of humanity. 17 (1) Sin’s entry through the commandment recalls the experience of Adam, who “died” after disobeying the commandment. (2) The word “covet,” which recalls the tenth commandment, covers a range of meanings, including “desire,” “lust” and “passion.” It is the same word used in 1: 24 for “lust.” Thus Paul’s statement that “I would not have known to covet . . .” can refer to the ten commandments or to Adam’s sin (or to our own). (3) The statement that “sin deceived me” is a direct echo from Gen. 3:13 (Sin “deceived” Eve). iii. Discussion: The class may discuss Paul’s suggestion that the prohibition actually evokes the rebellion. 6. In 7:14-25 Paul moves to the present tense, continuing to claim that the law is not the problem; the problem is “I am sold under sin.” This highly repetitive section introduces the contrast between willing and doing, describing the tormented person who cannot do what he/she wants to do. a. This is a part of the age-old discussion of why people do not do the good that they know. b. Paul’s passage seems to respond to an ancient discussion about Medea, the mythical person in a play by Euripides. When she murdered her children, she said, “I know what evil I intend to commit, I see it well; but passion is stronger in me than reason.” This became the basis for extended discussion by philosophers. i. Socrates claimed that no one does wrong knowingly; the answer is education. ii. Others talked about the individual’s need to conquer the passions by the force of the human will. c. Paul is saying that the person under the law is unable to do the good. Something else is needed. d. Romans 8 gives a totally different picture; not “wretched man” in Romans 8, for the Spirit is the major actor in Romans 8. e. Discussion: If Paul is not talking about his present experience, but about the person under law, many of us will be disappointed, finding it an encouragement to think that Paul faced the same temptations we face. When I presented this interpretation (that Paul is describing life under law) in class, a young woman said, “You took my passage away. I had found encouragement in thinking that Paul is talking about every Christian.” We return to the questions: Given what Paul is saying, why don’t we do the good more than we do? f. On the subject of “willing” and “doing,” compare Phil. 2:12, “It is God who works in you both to will and to do his good pleasure. Paul insists that we do the good only when we are empowered by God. 20 b. In the last phrase of v. 17, Paul indicates that being united with Christ involves sharing both his suffering and his resurrection. 6. Lest we become lost in the turns in Paul’s argument, we need to return to the opening question: Does justification undermine ethics? The answer: We respond as recipients of an extraordinary privilege. We are “debtors” because we have been adopted into God’s family and empowered to do what is good. Discuss what is the primary motivation for doing good. What motivations do you recall that were most used in the church? How does this compare with the motivation of indebtedness that Paul describes? 21 GOD’S RIGHTEOUSNESS AND GOD’S TRIUMPH (Rom. 8:18-39) 1. Context for today’s lesson a. Chapters 1-4 have focused on the past, describing how God’s righteousness has already redeemed those who have faith, placing both Gentiles and Jews on the same level. b. Chapters 5-8 focus on “living between the times”—between what God has already done and what God will ultimately do. i. In 5:1-11 Paul turned from the past to the future hope: “How much more shall we be saved (5:10-11). ii. In 6:1-8:17 Paul has described how Christians live now between what God has done and what God will do. (1) Living between the times, Christians have a choice as to their ethical conduct (cf. 8:1-17). (2) Christians also suffer as they wait for the ultimate redemption (5:2- 5; 8:17). c. The section 8:18-39 forms a “bookend” with 5:1-11, declaring that what God has done in the past guarantees God’s triumph. 2. Having introduced suffering with Christ as the basis for future glorification (8:17), Paul announces that the present suffering is not to be compared to future glory; 8:18 is the thesis statement for 8:18-30. a. In 8:19-22 he indicates that this suffering even involves the creation, which “groans.” i. The contrast between creation (vss. 19, 20, 21, 22) and “we ourselves” (8:23) indicates that Christians are not included in the description of creation. ii. Creation apparently refers to the physical world which, according to Genesis 3:17-19 (and rabbinic discussion), shared the consequences of Adam’s sin. iii. This suggestion of solidarity between the physical creation and humanity could be the basis for discussion about our responsibility for creation and attitude toward the environment. We could discuss our responsibility for the care of the physical world. b. In 8:23-30 Paul turns to Christians who live before God’s ultimate triumph and wait for the redemption of the body. i. In 8:23-24, the emphasis is on the fact that we do not see God’s triumph, for we “groan” with creation. (1) Even people who experience the “down payment” (NIV “first fruits”) of the Spirit do not see the ultimate victory. (2) Although we have received “adoption” (8:15), we wait on adoption (8:23). (3) Those who do not see the ultimate victory hope and wait. 22 (4) Discussion: Paul’s honesty about Christian experience is the occasion for us to reflect on the challenge to faith that we do not see all of the signs of victory. Nor do we like to wait for the triumph. Instead, we want instant assurances. We could discuss the experience of unanswered prayer or the unfairness that we see in the world. (5) Verses 27-28 focus on God’s assistance in the midst of our weakness, helping us as we pray. (6) Rom. 8:28 should be placed in context. It says that, despite the appearance, God is working in human affairs to bring about the good. Discuss the misuse of the passage. It does not say that God micro-manages, and that we can determine that every single event works for the good. (7) In vss. 29-30 recalls what God has done (cf. chs. 1-4). The past tense in the series of verbs indicates the gift that Christians have already received. Note that each verb builds on the previous one. [On “foreknowledge,” see also Jer. 1:5; Am. 3:2; Israel considered herself known from creation. “Foreknowledge” is not individual, but corporate.] 3. Verses 31-39 are a rhapsodic conclusion to Paul’s declaration of the triumph of God, as he moves from the past tense of vss. 29-30 to the future. a. Paul first introduces a courtroom scene in vss. 31-34, indicating how we know that God is “for us”: He did not spare his own son (language that echoes the story of the sacrifice of Isaac, Gen. 22:16). b. V. 34 uses the courtroom scene to say that Christ presently intercedes for us. c. Verses 35-39 refer to the love of God (or Christ) at the beginning and end of the section (note earlier reference to God’s love in 5:7-8). i. V. 35 lists the sufferings of this age (cf. 8:18), asking if they will separate us from God’s love (cf. 2 Cor. 6:4-6; 11:23-30). ii. V. 36 quotes Ps. 44:22, which describes the sufferings of righteous people. iii. Vss. 37-39 are a ringing declaration that none of the forces that threaten our lives will separate us from the love of God. “More than conquerors” is a remarkable image (cf. 1 Cor. 15:54-57). This claim of victory is made in the context of suffering and anguish. Discussion: “Victory” language can be used in inappropriate ways when it is divorced from the anguish of faith. It is an assurance for those who are seeing no victories. And old problem is the desire for victory without suffering. iv. Vss. 37-39 describe the threatening forces that ancient people felt (cf. Col. 1:15-20). We might substitute our own threatening forces that call God’s love into question. 25 (1) Based on the argument of chapter 10, the conditions of salvation have not changed (cf. 10:9-10). (2) Paul does not say how they will be saved; i.e., will it be through world missions? Or will they come to faith at the last day? (3) Paul does not say how this event will occur because he is more interested in pursuing the logic of the justice of God. If God is just, those who will be saved will not exclude any ethnic group. iii. It is appropriate that ch. 11 concludes, as did ch. 8, with a rhetorical flourish—a doxology. The only response to God’s mysterious ways is not to grasp the mind of God, but to break out in song. e. Remember that the entire rhetorical thrust of this section is to keep Gentiles from being arrogant about their status. Paul says that any understanding of the mysterious ways of God undermines human pretension and arrogance. In what way is arrogance still the “occupational hazard” of Christians? 26 LIVING OUT THE RIGHTEOUSNESS OF GOD IN THE COMMUNITY (Rom. 12-13) 1. In Romans, as in most of the letters, Paul moves from theological discussion to practical consequences of his message in the life of the church (cf. Gal. 5-6; 1 Thess 4-5; Eph 4-6; Col. 3-4); i.e., all theology has practical consequences. All of 12:1-15:13 is the practical consequence of what Paul has said in chapters 9-11. Note the relationship between this ethical section and chs. 9-11. a. “Therefore” in 12:1 points back to the preceding discussion. b. “I appeal to you by the mercies of God” (12:1) refers to Paul’s discussion of the mercies of God in chs. 9-11. 2. We may consider this ethical section (12:1-15:13) as the opposite of 1:18-3:20. a. In 1:18-3:20 Paul has described the humanity that is “without excuse” and enslaved to the passions of the body (1:24-26). b. The call to “present your bodies a living sacrifice” (12:1) portrays a community that no longer is enslaved to the passions. c. Whereas some have suggested that Paul’s doctrine of the righteousness of God undermines ethics, 12:1-15:13 describes the conduct of those who live under God’s righteousness. 3. The heading for the ethical section in 12:1-2 provides the framework for understanding Christian ethics. a. In 12:1, Paul describes the ethical life as “worship”; i.e., Christians worship in everyday life as well as in the assembly. b. The imperative, “Do not be conformed to this world, but be transformed into the renewing of your mind,” suggests that all of the commands that follow it are descriptions of a distinctive Christian lifestyle. i. In 1:28, Paul has described the “corrupt mind” of the pagan; here he describes the “renewed” mind. ii. The command suggests that Christians, who have already entered the new age, will distinguish themselves from the behavior of the old age in which the world lives. c. Discussion: Paul’s command raises the question: What is distinctive about Christian morality? Since we know many good people who are not Christians, what distinguishes Christians? 4. According to 12:3-8, the distinctive Christian lifestyle is community-centered, focused on love (note the repetition of love in 12:9-10; 13:8-11). a. Note that Paul’s first specific instructions about the Christian life is “do not think more highly of yourselves than you ought to think” (12:3)—the practical consequence of being saved by grace. Note the previous references to arrogance chapters 9-11 (3:27-4:2; 11:20-25). Cf. 12:16. b. According to 12:3-8, the new community that crosses ethnic boundaries can live together as a body, acknowledging the gift of each. 27 c. No one can live this Christian ethic alone! 5. Verses 9-21 describe the Christian life that is determined by love toward both insiders and outsiders. a. Verses 9-14, 16 describe a rich family life for those who have no ties of ethnicity or family connection. In a world where people had lost family ties, this multi- ethnic community takes the place of the natural functions of the family. “This too is part of the redefinition of boundaries in which Paul engages -- a sense of family “belongingness” which transcends immediate family ties and do not depend on national or ethnic bonds” (James Dunn). i. The emphasis on love indicates that this family has taken over the function of the family in providing a social safety net. Note that the ethical instructions are framed by the call to love (12:9-10; 13:8-10) as the distinguishing feature of this counterculture. ii. “Brotherly love” (philadelphia) in antiquity referred to the care taken for members of one’s own family (cf. 12:10). iii. Contributions (Greek koinonia) to the saints (12:13) refers to the “welfare” program of this new family. iv. Hospitality (philoxenia, lit. “friendship with strangers”) was an important Christian virtue, referring to the way Christians opened their homes to others (cf. 1 Tim. 3:2; Titus 1:8; Heb. 13:2 1 Pet. 4:9). v. V. 16 returns to the constant warning against arrogance (cf. 11:25; 12:3) within the community. vi. Discussion: One can imagine how this family-type atmosphere worked in the intimate circles of the ancient house church. How can they be implemented in the church of several hundred or a thousand members? b. Verses 14, 17-21 describe the community’s relationship to those who are not members of the family. i. We are not sure what form of persecution is involved in v. 14 (cf. Matt. 5:44); he probably refers to those who corporate rather than individual persecution. ii. Vss. 17-21 presents the church as a true counterculture that rises above the normal response to personal affronts. (1) Vss. 17-19 are reminiscent of Jesus’ teaching in Matt. 5:43-48 and his own personal example of not seeking revenge. (2) Vss. 20-21 are reminiscent of the parable of the sheep and the goats (Matt. 25:31-46); in this case, the Christian takes care not only of the poor, but of enemies as well. iii. Discussion: Can you think of examples where Christians insisted on returning evil with good? Give examples where Christians have been countercultural in their refusal to demand retribution. 30 4. 14:1-12 is advice to the strong and the weak. a. The “weak in faith” is the one here who is especially scrupulous (i.e., a vegetarian, 14:2; probably a reference to those who refused meat because they did not know if it was ritually pure or clean). b. Paul instructs the strong not to “look down on” the overly-scrupulous person (14:2). c. The primary instruction in 14:1-12 is to the weak: do not judge the brother (14:3- 4, 10). d. The reason one should not judge is that God is the judge, and the individual will ultimately stand before God (14:4b, 7-12). e. Discussion: This language of not judging is often a cover for mere relativism in which we will not condemn any behavior or idea. Discuss how we might implement Paul’s instructions without falling into our culture’s relativism. 5. 14:13-23 is advice to the strong (i.e., the less scrupulous). a. Paul agrees with the strong (cf. 14:14), but indicates that the strong have a special responsibility: not to make the weak stumble. b. The image of the “stumbling block” (14:13, 21) is drawn from OT references (cf. especially Lev. 19:14, “place a stumbling block in front of a blind man.”). The image is that of a literal rock that could cause someone to stumble and fall. i. According to vss. 15, 20 Paul is talking about conduct that would “destroy” the brother. ii. Vss. 22b-23 indicate that one who is drawn into participating in conduct that he (or she) considers sinful falls into uncertainty and doubt. Behavior that violates one’s own sense of right is sinful. c. The responsibility of the strong is to be guided by love (14:15), which is defined by Jesus’ sacrifice of himself on the cross (14:15). d. According to 14:17, the kingdom “is not eating and drinking”; i.e., such matters as eating and drinking are not ultimate matters; hence living by the cross means not making these issues matters that could injure others. e. Discuss the challenges of implementing this. Do we defer to every objection that the “more scrupulous” might have? What are the criteria by which we determine to defer to those who disagree with us? 6. In 15:1-13 Paul summarizes the argument, appealing to Christ as the model for the behavior that creates unity. a. In 15:1-6, Christ is the model of the one who “did not please himself.” This reference to Christ’s sacrifice resembles Phil. 2:6-11 (“he emptied himself”). i. The quotation in 15:3 is taken from Ps. 69:9, a passage commonly applied to Christ. Here Paul cites it as a summary of the story of Christ. ii. Those who are shaped by this story are able to have a “spirit of unity” (lit. “Have the same mindset”). iii. To “glorify God with one voice” is to cross ethnic boundaries in worship. 31 iv. Discussion: Differences on how to worship tempt us to have separate worship services for different cultural tastes. Discuss the importance of maintaining a united worship service where we “do not please ourselves.” b. In 15:7-13 Paul again indicates that Christ’s sacrifice is the model that will resolve the tensions between Jew and Gentile. i. According to 15:7, we “accept” (cf. 14:1) those who are different because Christ accepted us. ii. In 15:8-13 Christ became a servant of the Jews so that the Gentiles might glorify God. The Scriptures that Paul cites all contain the word “Gentiles” (literally “nations” or “peoples”) to indicate that the Jewish faith was meant to reach to Gentiles. iii. The result is that Jews and Gentiles should come together as a community of faith. The truth that God’s righteousness for all is not an abstraction, but should be implemented in communities where the barriers are broken down.