Abraham as the Model of Faith
Chapter 4 is a test case of righteousness by faith. In 3:21–31 Paul presented a position statement on salvation through faith in Christ’s sacrifice of atonement. In chapter 4 he sends the class to the laboratory, as it were, to test that thesis. Here we find the compressed and nuclear thesis of 3:21–31 developed in the discursive style of Jewish midrash. Midrash was ...
So far in chapters 9–11 Paul has advanced his argument with care and deliberation. He has shown that from all peoples on earth God separated one people to receive his promise by faith. When the chosen people refused to believe and held fast to righteousness by law, God extended the promise to the Gentiles who received it by faith. But Israel’s rejection of God did not force God to a countermove of...
Paul at last turns to the problem of the place of the law in salvation, a problem he has mentioned in passing but has not discussed in depth. Like all Jews, Paul made certain affirmations of the law. The law was given by God and was thus “holy, righteous, and good” (7:12). It was the definitive expression of God’s will for the ordering of human life (2:1ff.), and as such it was worthy of endorseme...
In Romans 6 we note a shift in the argument. The quotation from Habakkuk 2:4 in Romans 1:17, literally translated, “The one who is righteous by faith will live,” provided Paul with a general outline for the epistle. Until now his primary concern has been with the first part of the quotation, “The one who is righteous by faith.” But being right with God is not the end of the matter. Chapter 6 evinc...
Paul now embarks on a bold typological contrast between Adam and Christ. He continues the train of thought already begun in chapter 5, however, for verse 12 begins, “on account of this,” or therefore, which links 5:12–21 to 5:1–11. Paul’s purpose is to illustrate that the work of redemption has universal significance. The focus shifts from our redemption in the first person plural in 5:1–11 to the...
11:33–36 Eastern Orthodoxy has always taught that worship begins where theology ends. Where the legs of reason grow weary, the heart may yet soar on wings like eagles. Verse 33 marks the frontier between theological argumentation and sublime worship. Paul’s long and difficult philosophy of history now yields to a doxology to God’s wisdom. A lesser soul than Paul, having plunged into the labyrinth ...
As we near the conclusion of the first half of the epistle Paul summarizes a number of vintage ideas. From the immediate context he continues the themes of liberation from slavery (vv. 2, 21), resurrection (vv. 11, 23), sonship and adoption (vv. 14–17, 19, 21, 23), and the role of the Spirit. From earlier portions of Romans he reintroduces the themes of creation (1:20, 25; 8:19, 21), futility (1:2...
The logical follow-up to the preceding section is the question, “What advantage, then, is there is being a Jew?” (v. 1). Although ultimately Jews have no advantage, if we understand Paul rightly, they operate in the short run with a favorable handicap, for “they have been entrusted with the very words of God” (v. 2). God’s revelation does not happen just anywhere. Humanity cannot conjure up God wh...
The discussion of the guilt of humanity in 1:18ff. presupposes the Gentile world, that is, humanity without special revelation from God. The prominence given to homosexuality in 1:26–27 and the list of vices in 1:29–31 typify Jewish prejudice against “Gentile sinners,” as Paul once referred to them (Gal. 2:15). We noted how clearly 1:18–32 echoes the Jewish indictment of Gentiles from the Wisdom o...
The Election of Israel
What remains of God’s promises to the Jews now that the Messiah has come and the Jews from whom and for whom he came have, for the most part, failed to recognize him? That is the theme of Romans 9–11. Finding the exact term to describe Paul’s discussion of the theme is somewhat difficult. On the one hand, Romans 9–11 is more or less an excursus complete in itself. The begin...
Paul now launches into the body of the epistle with an indictment against humanity. He will maintain the charge until 3:21, at which point he will return to righteousness by faith which he introduced in 1:16–17. Romans 1:18–3:20 is a sobering exposé of the dark side of human nature. Throughout the attack Paul labors to demonstrate that there is no distinction between Gentile and Jew in the matter ...
A skeletal outline of the history of salvation can be found in the call to Abraham in Genesis 12:1–3. It ends with the promise that “all peoples on earth will be blessed through you.” The fulfillment of that promise lay conspicuously fallow throughout the OT. Only in Jonah and Second Isaiah is the blessing to the Gentiles again taken up. In Isaiah 49:1–6 the servant is told, “it is too small a thi...
Righteousness: Gift or Reward?
So far Paul has considered the case of Israel from God’s side. God made choices from among Abraham’s descendants to create a peculiar people for himself. The election of Jacob over Esau was independent of human merit or responsibility, since the choice was made when both were still in Rebekah’s womb. If in subsequent generations God hardened Pharaoh and blessed Isra...
In sublime contrast to the questions which have beset the argument since chapter 6 (6:1, 15; 7:1, 7, 13ff.), chapter 8 begins with a thunderous proclamation, “Therefore, there is now no condemnation for those who are in Christ Jesus.” Especially in 7:7–25, Paul’s blow-by-blow account of indwelling sin reminded one of a ringside announcer reporting a losing struggle. But the long and doleful report...
The person who is justified by faith shall live (1:17). That is the theme of the epistle. In chapters 5–8 Paul began to discuss the characteristics of the “new life” (6:4), but not until chapter 12 does he devote himself to the ethical and ecclesiastical shape of it. Justification by faith produces neither moral passivity nor permissiveness. Rather, the indicative of chapters 1–11 leads to the imp...
In his famous hymn to love in 1 Corinthians 13 Paul says, “if … I have not love, I am nothing” (v. 2). In Romans 13 he says that “love is the fulfillment of the law” (v. 10), and he enjoins Christians to owe no one anything except the debt of love (v. 8). In the latter half of Romans 12 Paul provides insight and guidance concerning the nature of love. Love is defined at the outset (v. 9), middle (...
Love is the Sum of the Law
Paul now returns expressly to the theme of love which dominates chapters 12–13, although more noticeably at some points (12:9–21; 13:8–10) than others (12:1–8; 13:1–7, 11–14). The idea of owing taxes (Gk. opheilē) in verse 7 reminds him that there is one debt (Gk. opheilō, v. 8) which can never be paid. The debt of love always remains outstanding. It is the only mortgag...
8:28 Verse 28 is a widely quoted and often misunderstood passage. It is sometimes interpreted to mean that good fortune favors nice people, or that things are not as bad as they seem and that everything “will work out in the end.” But this is to confuse wishful thinking with Christian faith.
The first part of verse 28 was in fact an axiom in both Hellenism and Judaism. Plato says in the Republic:...
With devastating finality Paul now concludes the long discussion of the guilt of humanity which began in 1:18. The passage falls into three parts: a summation of the argument of 3:1–8 (v. 9); a series of proof texts from the OT on the moral failure of humanity (vv. 10–18); and a conclusion that the law is powerless to save (vv. 19–20). Paul enters the final round against his fellow Jews who suppos...
In the present section Paul returns to matters of personal interest which he broached at the beginning of the epistle (1:8–15). Romans 1:8–15 and 15:14–33 are the only two sections of the epistle which might be called autobiographical. Although they fall outside Paul’s main argument, they provide vital information about his reasons for writing. Both sections attest to the apostle’s longstanding de...
The Salutation
The first seventeen verses of Romans serve as an introduction to the epistle and fall into three parts. The first part, verses 1–7, is Paul’s salutation. In the second part, verses 8–15, Paul introduces himself and speaks of his desire to visit Rome. The third and final part is verses 16–17, in which Paul broaches the seminal theme of his gospel, justification by faith for both Jew...
15:23 For years Paul had desired to visit Rome, but had been hindered from coming because of his labors in the eastern Mediterranean. But now that there is no more place for me to work in these regions, says Paul, the way is clear for the long-awaited visit. On the face of it, that is an astounding claim. As we noted at verse 19, the claim that there is no more place for me to work is surely tempe...
Romans 5:1–11 is a victorious passage. “In the whole Bible there is hardly another chapter which can equal this triumphant text,” said Luther (Epistle to the Romans, p. 72). It is like a mountain pass from which one revels in scenery after having labored through the inclines and switchbacks of argumentation in the earlier chapters. The view cannot be fully appreciated without the effort it took to...
At first glance the final chapter of Romans offers little more than a list of names, of interest to Paul and his readers perhaps, but of doubtful consequence for modern readers. Of what significance after all, is a list of unidentified names? Is not a name about which we know nothing really no name at all? Is not our commentary reduced to an exercise in historical trivia at this point? Does not th...
We return now to the opening theme of the epistle which Paul announced in 1:16–17, righteousness by faith. There it was like a first glimpse of the Himalayas seen from the plains of Nepal, shimmering on the horizon. Then the trek began in earnest as the reader was led up the rugged terrain of argumentation and proof from 1:18–3:20, in which Gentiles and Jews were confronted with a landslide of evi...