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Not founded by Paul;
Christianity present by c. 49;
After Claudius' death in 54, order was rescinded. ♥ |
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Definition
| Unquestioned, except isolated verses (cf. 16:25-27) |
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| Integrity (unity) of Romans |
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Definition
Ch. 16 sometimes regarded as separate letter to Ephesus;
Doxology (16:25-27) is widely regarded as non-Pauline addition |
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| Ch. 16 sometimes regarded as separate letter to Ephesus. |
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Definition
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. |
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| Doxology (16:25-27) is widely regarded as non-Pauline addition. |
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Definition
Contains language uncharacteristic of Paul;
Found in various locations or omitted in various mss. |
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Term
| Date and place of writing of Romans |
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Definition
Corinth; end of 3rd Journey; just before heading to Jerusalem with collection; c. 55-56 (15:25-26);
May be latest genuine letter; certainly last as free man |
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Term
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Definition
1. Announces plans to visit Rome (1:11; 15:22-24).
2.Enlists support for mission to Spain (15:24, 28-29).
3.“Roman conflict” theory (Marxsen; Roetzel).
4.“Preoccupation with Jerusalem” theory (Bornkamm).
5. Conclusion
- Paul writes out of multiple purposes.
- Writes at significant turning point in ministry; reflects theologically on work in East as he heads West. |
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Term
| “Roman conflict” theory (Marxsen; Roetzel). |
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Definition
1. Responds to leadership struggles between Gentile Christians and returning Jewish Christians.
2. Seen esp. in dispute of “weak” vs. “strong” (ch. 14-15). |
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Term
“Preoccupation with Jerusalem” theory (Bornkamm).
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Definition
1. Fears Jewish/Jewish Christian rejection in Jerusalem (15:25-27, 30-31);
2. Rehearsing defense of gospel he will make in Jerusalem |
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Term
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Definition
1. Appears to stand apart among Paul’s letters.
2. Little indication of responding to conditions/problems in Rome.
3. Longest, most sustained treatment of Paul’s theology.
4. Long regarded as “Paul’s systematic theology” – neutral presentation of his gospel uncolored by occasion.
5. No longer seen that way – argument is shaped by specific occasion.
6. No other letter has been more influential on Christian theology – or more difficult to interpret! |
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Term
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Definition
1:1-7 Salutation
1:16-17 Thesis statement (“heart of Romans”)
1:8-15 Thanksgiving – note longstanding desire to visit Rome.
1:16-17 Thesis statement (“heart of Romans”)
1:18-3:20 The Human Predicament (apart from Christ)
3:21-4:25 God’s Solution: Justification by Faith
5:1-8:39 New Life in Christ: Liberation from Victimizing Powers
9:1-11:36 Question of Israel: Jews and Gentiles in God’s Plan
12:1-15:13 Paraenesis: Ethical implications of gospel
15:14-16:27 Closing |
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Term
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Definition
1. Pre-Pauline formula establishes common ground (v. 3-4).
2. “Two-stage” Christology
3. Note “obedience of faith” (v. 5) |
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Term
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Definition
1. Descended from David according to the flesh.
2. Designated Son of God by resurrection. |
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| Gospel is God’s power for salvation of all who have faith. |
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Definition
1. Open to Jews and Gentiles alike – key is faith (trust).
2. Evenhandedness throughout Romans – inclusion of one does not mean exclusion of other. |
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Term
Gospel reveals “righteousness of God.”
Terminology: |
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Definition
dikaiosunē = righteousness; justification.
dikaios = righteous; just; being in right relationship.
dikaioō = to justify; rectify; declare/make righteous |
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| “Righteousness of God” can mean: |
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Definition
1. God’s own righteous character, his covenant faithfulness.
2. God’s saving activity by which he redeems his people, restores them to right relationship with himself.
3. Right relationship with God which comes as gift from God. |
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Term
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Definition
*forensic-eschatological view
1. Righteousness/justification as judicial image.
2. God’s verdict by which he pronounces sinners righteous; = acquittal; pardon.
3. In Christ, final judgment is pronounced already in advance; not on basis of works, but of faith.
4. Thereby restored to right relationship with God. |
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Term
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Definition
* cosmic-apocalyptic view.
1. God’s “righteousness” is his saving power, redeeming world from hostile powers (Sin, Death).
2. Cosmic dimension: whole world is redeemed and transformed into a New Creation. |
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Term
| The Human Predicament (apart from Christ) |
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Definition
1. Jews and Gentiles alike are sinners subject to God’s wrath on Day of Judgment
2. Jews and Gentiles alike are sinners subject to God’s wrath on Day of Judgment
3. Jews are guilty with the Law (2:1-3:8). |
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Human Predicament apart from Christ:
Jews and Gentiles alike are sinners subject to God’s wrath on Day of Judgment. |
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Definition
1. Sin = hamartia – missing the mark; falling short (archery term).
2. Root of Sin is rebellion; failure to acknowledge God as God.
3. “Sin” becomes cosmic power which enslaves and kills.
4. Wages of Sin is Death – separation from God |
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Term
| Jews and Gentiles alike are sinners subject to God’s wrath on Day of Judgment Argues from “natural revelation” that Gentiles are accountable (v. 19-20). |
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Definition
1. Fundamental sin of Gentiles is idolatry, worshipping creation rather than Creator (v. 21, 23, 25).
2.From that sprang all manner of wickedness (v. 24-31).
3. Immorality of Gentiles is “symptom” of underlying “disease” (rejection of God).
4. Includes “perverted sexuality” but also “everyday nastiness and petty selfishness” (Dunn). |
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| Jews are guilty with the Law (2:1-3:8). |
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Definition
1. Those who judge will be judged (2:1-11).
2. Jews boasted their superiority because they had Law; looked down on pagans (v. 17).
3. Possessing Law without keeping it makes them no better off (v. 12-13).
4. True circumcision is of the heart – better a good pagan than a bad Jew (v. 25-29).
5. Jews did have advantage (Scripture) but did not take advantage of it (3:1-8).
6.What Paul says about Judaism is equally true for all religions. |
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| The Human Predicament apart from Christ: Conclusion |
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Definition
1. “All (Jews and Gentiles alike) are under the power of Sin” (v. 9).
2. Quotes a catena of Scripture to that effect.
3. Cannot be “justified” by works of Law; Law functions only to give knowledge of Sin (v. 20). |
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