|
Contributed by Phil Spadaro
|
|
Thursday, 25 March 2010 |
 Romans
Introduction
Romans is an intriguing book to me. It has a great deal to say about
the mechanics of grace, expiation and propitiation as well as salvation
doctrine. Unity between Jews and Gentiles within the congregation is a
major theme and is the basis for the Paul's proof and argument. A
sub-topic of interest is the traditional Protestant approach to
interpreting this Pauline tome versus a proper exegesis and
hermeneutic.
The epistles (letters) in the New Testament were written in response to some specific catalyst. 1 Corinthians is a response to a letter (or series of letters) to Paul containing questions, Philemon from Paul to address the return of Onesimus and 1 Timothy to encourage a young evangelist and a congregation to stave off false doctrines. However, traditional Protestant commentaries describe Romans primarily as a treatise on theology. Although there are elements of theology (it is a book in the Bible), the primary impetus is not Paul's desire to pen (or dictate [Romans 16:22]) a quintessential textbook addressing theology, grace righteousness and propitiation but a response to issues facing the Roman church.
Gordon D. Fee and Douglas Stuart list three “occasions” for the genesis of Romans in their book “How to Read the Bible Book by Book”. Two of the catalysts proposed by Fee and Stuart, although true are trivial. The final reason for putting Romans to paper by Paul is the disunity between an established Gentile Christian community and a returned Jewish exile group. The majority of Romans is a logical argument of why the Jewish Christians need to accept the Gentile Christians and their way of practicing Christianity (chapters 2:17-11:12). Paul also calls the Gentiles to respect the Jews in the congregation and not dismiss their traditions (Chapters 11:13-12:2). Finally, Paul demonstrates the common expectations and standards established by God for all His people (chapters 12:3-15:13). Although not explicitly part of argument, chapter 16:3-16 demonstrates Paul's practice of loving and befriending people from varied backgrounds. The theology of Romans is not in a vacuum. Romans uses Paul's theology to convince the Jews and Gentiles in the congregation of their common beliefs and fellowship.
Why is it hard for the contemporary reader to read Romans as a letter addressing factious behavior and attitudes? The contemporary reader believes we have overcome these obstacles or that situations of divisiveness no longer exist. These are smokescreens and red herrings. We know there is division. Congregations divide along several lines. In 1 Corinthians we learn the church has factions based on personalities and preferences in chapter 1 and in chapter 11 social-economic differences are a dividing line. Acts 15 demonstrates Christians can go separate ways over methodology (v36-40). Romans is an example of people dividing because of cultural approaches to Christianity. The Jews had to have their perspective adjusted to see their obedience to God as one of faith and the Gentiles had to allow for the Jews to have a Christianity which reflected Jewish culture.
How does this apply today? The same divides exist today; social, economic, ideological and cultural. How do we keep diverse groups together in one body? The book of Romans gives us an example of finding the root unity in faith in Jesus, applying humility and not considering the option of meeting separately.
The Jewish Expulsion and Romans
The letter to the Romans was written around A.D. 57. In Acts 18:2 Emperor Claudius orders the Jews to leave Rome. The (temporary) Jewish exile from the capital is also recorded by Suetonius in Lives of the Caesars, “Iudaeos impulsore Chresto assidue tumultuantis Roma expulit” (Since the Jews constantly made disturbances at the instigation of Chrestus he expelled them from Rome.) (Suetonius, Lives of the Caesars 5.25) The expulsion took place in 52 A.D. Jewish exiles were allowed to return in A.D. 54 when Nero ascended the throne. Although the absence of a Jewish influence in the church was relegated to two years, the impact on the culture of the congregation was obvious, especially to the returning Jewish Christians.
Two points of interest must be addressed when using the quote by Suetonius to establish context for the Roman letter. Did Suetonius intend to communicate to his readers that all the Jews in Rome were expelled or a select group (those associated with “Chresto”) were removed or those who were disturbing the civil peace? There is not enough information to zero in one interpretation. Secondly, was the reference to Chresto really intended to be reference to Christ? Probably not, but still a possibility. What is for certain from Suetonius and Acts 18:2 is that Jews (which ones and how many we do not know) were ordered from Rome.
Faith in Jesus
Romans 4 proves the religion of Abraham was one of faith. His belief system was one which required trust in God and acting on that trust (Romans 4:5). The continuation of Paul's thinking is in Romans 5 (Rom 5:1-2) by connecting faith to Jesus Christ. Faith is the common thread from the religion of the ancients (pre-law worship), to Judaism to Christianity. Faith is the common denominator for the Jewish and Gentile Christians in Rome to find unity.
Nothing has changed since the days of Paul's letter to Rome. If there are factions in a congregation or divisions between individuals then a reminder of Christ as the common DNA is the starting point. We have been united with Jesus via baptism (Romans 6:1-14) and therefore united with each other. Those who have been baptized into Christ are not only in a relationship with Him but with their brothers as well.
Humility
Romans 15:1-7 calls for unity in the Roman congregation. A key ingredient is humility and considering others better than ourselves (Philippians 2:1-11). Some key points follow as to the attitude God commands in Romans 15:1-7:
bear with the failings of the weak
not ... please ourselves
please his neighbor for his good, to build him up
May ... God ... give you a spirit of unity (we must pray for this spirit)
you follow Christ Jesus
one heart and mouth you may glorify the God and Father of our Lord Jesus Christ (God wants worship unified)
Accept one another, as Christ accepted you (How was it Christ accepted me? When I was perfect or sinful? Romans 5:8)
Romans 15:7-12 – Our unity and treatment of each other will impact our mission of reaching the lost
The expectations of Romans 15 demand a humble attitude. The stakes are high; the souls of men are in jeopardy if we cannot “accept one another” (Romans 15:7). Make no mistake, our treatment of our brothers has a direct impact on our impact on the lost. Sometimes the connection is obvious, sometimes less so, but the spiritual principle remains the same, the lost will remain lost if there is division but unity brings fruit.
Division – Not an Option!
The easiest solution for the Roman church would have been to declare, “The Jews and Gentiles within the church at Rome are Christians. Both groups respect this fact. However, we are moving in different directions and have different ways of doing things. Therefore, we will meet separately.” This statement sounds spiritual and humble (and perhaps familiar). It is not spiritual. Three sections in Romans address the ridiculous premise that congregations can split (or not meet together) because of differences.
Romans 12:3-8, although short, powerfully states my need for my brother. A congregation is more like Jesus and more complete with a diversity of gifts. Each person has their part to do and not only do we belong to Christ but to one another (Romans 12:5). Split a congregation and you lose a balancing element. Each new entity will have an unbalanced trajectory and the hope for return to the narrow road in the middle is lost. The Gentile Christians needed the conservative and Old Testament grounded theology of the Jewish Christians. The Jewish Christians needed the fresh perspective of the Gentile Christians to see God in a new light. Neither party was complete without the other. I am better when I have someone across the aisle without my perspective, opinions, gifts or background. The more diverse, the more like Jesus we can be.
Paul does not merely preach about diversity and unity, he demonstrates the concept in Romans 16. Read through the list of names (Romans 16:1-16). There are Jews (vv7,11) and Gentiles (v5), men and women, married and single people, older (v13) and younger people. Some are described as co-workers in the gospel, others as friends. Paul affectionately titles Rufus' mother as his own mother and Epaenetus as a dear friend. Paul lived the unity and diversity he called the Roman church to practice.
A Brief Outline
1.Chapters 1-2:16
a)1:1-7 – Opening, greeting
b)1:8-15 – Explanation of desire to visit Rome
c)1:16-17 – Theme of book: Righteousness via faith to both Jew and Gentile
d)1:18-32 – Man's condition before (and without) the gospel
e)2:1-16 – Equality of sin / good / law for Jew and Gentile
2.Chapters 2:17-11:12 – An argument for the Jews to accept the Gentiles
3.Chapters 11:13-12:2 – Why the Gentiles cannot judge the Jews
4.Chapters 12:3-15:13 – Both Jews and Gentiles obligated to righteousness and unity
5.Chapter 15:14-33 – Paul's ministry intentions
6.Chapter 16:1-27
a)16:1-2 – Commendation of messenger, Phoebe
b)16:3-16 – Greetings to various people
c)16:17-18 – Dealing with further divisive people
d)16:19-27 – Benediction
Greeting, Gospel Summary – Chapter 1:1-7
Paul's introduction identifies the recipient (v7) and a summary of the gospel (vv1-6). The statement of faith has targeted elements for Jewish and Gentile Christians. Verse 3 associates Jesus with David, an important quality for the Messiah to possess. Later in verse 5 Paul emphasizes all nations are to hear (and obey) the gospel m1:18-32 – Man's condition before (and without) the gospel message. Paul strongly associates his apostolic authority with the spread of the gospel.
Paul's Explanation of Desire to Visit Rome – Chapter 1:8-15
The church in Rome has a reputation for faith (v8) and Paul desires to visit to further the spread of the good news (vv10-13). Until now, he has not been to Rome but prays for the congregation of believers.
Paul's focus on spreading the gospel is singular. His desire to see people obey the gospel is fueled by a belief that it (the good news) is the answer. He is eager to see people won to Jesus.
Despite never visiting the church of Christ in Rome, Paul prays for them. I am personally deeply challenged by a prayer life which knows no boundaries and is deep and wide. It is difficult for me to keep my own congregation in mind when I pray. Sometimes I will remember mission churches or other congregations if there is an issue at hand. Paul prays for a church with whom he has never had personal contact; certainly a call higher for my faith.
Theme of book: Righteousness via faith to both Jew and Gentile – Chapter 1:16-17
Jews and Gentiles were to benefit from the gospel. God would provide righteousness in line with their faith. It is important to see who is responsible for what in a man-God relationship. Man is responsible for the faith which is belief in God and His goodness (Hebrews 11:1,6). God provides the righteousness. Throughout Romans, Paul indicates righteousness belongs to and comes from God.
Romans 1:17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: "The righteous will live by faith."
Romans 3:5 But if our unrighteousness brings out God's righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)
Romans 3:21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
Romans 3:22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
Romans 4:3 What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness."
Romans 4:5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.
Romans 4:6 David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works:
Romans 4:24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.
Romans 5:17 For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.
Romans 6:13 Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness.
Romans 10:3 Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness.
Every time righteousness is used it is in the context of a gift, something given or credited to us. Righteousness in Romans is never something we generate on our own or from ourselves, it must come from God. 1:18-32 – Man's condition before (and without) the gospel
Man's condition before (and without) the gospel – Chapter 1:18-32
We are designed to worship God and He has provided us with ample proof of existence via nature. The individual who never hears the name Jesus or reads a bible has creation as a witness and also one's (original, unadulterated) conscience (Romans 2:14-15) as a guide. Our walk to the dark side is series of decisions to suppress the truth (Romans 1:18). However, there does come a point where God allows the person to fully pursue their wickedness (Romans 1:24).
The transformation from our original design (worshipers of God) to depraved and lost is a series of steps and not a singular moment in time. God is patient and hopes for our repentance as each level perversity becomes more obvious. The progression in Romans 1 is; suppress the truth, redirect our worship, self degradation (specifically sexual), depravity (sexual) and finally, general immorality. Without acknowledgment of God and a continual renewal of our minds (Romans 12:2), this is the path we will walk. God provides freewill and will allow us to exercise our ability to choose, even to our detriment.
2:1-16 – Equality of sin / good / law for Jew and Gentile
Paul drives home the point that we are all sinful, Jew or Gentile. Judgment cannot be based on one to another comparisons (Romans 2:1) but only to God's standard (Romans 2:2). God's hope is our repentance (Romans 2:4). Contrary to protestant theology, Romans 2:6-16 strongly connects our faith, repentance, obedience and works together; one leads to the other and all are indicators of our spirituality.
Knowledge of the Law is not enough to stave off sin, obedience is required. The “faith alone” doctrine is readily trampled in Romans 2. From Romans 2 in the Holman CSB translation:
v1 – condemn … do
v2 – judgment … do
v3 – judges … do
v6 – repay according to works
v7 – eternal life … doing good
v8 – wrath … disobey
v9 – affliction and distress ...does evil
v10 – glory, honor and peace … does good
Faith is foundational (Hebrews 11:6) and assumed in Romans 2. However, works, actions and obedience must follow or the alleged faith is a sham, hollow and dead (James 2:26). Why are Protestants confused over the need for obedience? Martin Luther's commentary on Romans provides insight into the confusion. “That is why faith alone makes someone just and fulfills the law; faith it is that brings the Holy Spirit through the merits of Christ.” (http://www.ewordtoday.com/comments//romans/luther/romans2.htm) “Faith alone” is the key to misunderstanding. The Protestant world has taken this phrase to unreasonable end – faith without transformation. However, even Luther concedes the need for works!
“Then good works proceed from faith itself. That is what Paul means in chapter 3 when, after he has thrown out the works of the law, he sounds as though the wants to abolish the law by faith. No, he says, we uphold the law through faith, i.e. we fulfill it through faith.”
Action and doing are part of faith, obedience and our relationship with God.
Powered by Components Lab Tag Mambot
Only registered users can write comments.
Please login or register. Powered by AkoComment 2.0! |
|
Last Updated ( Thursday, 25 March 2010 )
|
|
|
|
Bible Study 
