Getting Job-ed
This was a paper written for Belhaven University for the course on the New Testament: Paul and His Letters. The paper’s objective was to discuss the purpose and central theme of the Book of Romans as seen throughout the book while only using Thomas Schreiner’s book Handbook on Acts and Paul’s Letters as our reference (along with Scripture). Although I state my disagreements with Schreiner in the paper on certain aspects, I highly recommend Schreiner’s work from the book and him as a teacher on Youtube. This is part 2 of 2, this will pick up right where part 1 left off (Please read part 1 if you have not):
Paul then transitions to focusing on the unshakeable hope for those who are justified in Romans 5:1-8:39. In Romans 5:1-5:11, we see that those who have faith are saved from the wrath of God and that we rejoice not only because we are saved from that wrath, but that we are “reconciled” (Romans 5:11 ESV) with God and have “peace” (Romans 5:1) with Him. Believers are not only saved from God’s wrath᠆ God is actually now their “Father” (Romans 8:15 ESV). In view of this, Paul states that sufferings are nothing in comparison to this “good news” of reconciliation in Romans 5:3-5. In fact, sufferings are used to make the believers stronger (2 Corinthians 12:31) and produce “…an eternal weight of glory” (2 Corinthians 4:17). (16)
In Romans 5:12-21, Paul makes a contrast between Adam and Christ. All of mankind has sinned through Adam. Apart from the law, death still reigned before the law was given (Romans 5:13-14). Yet, through Christ’s atonement, grace is applied to the elect saints (Romans 5:17) and not based on works or ethnicity. In Romans 5:20, Paul states that the law came to increase their trespass although the law is perfect (Romans 7:7). The law was a part of the problem for sinners because they sin by nature᠆ the law in and of itself is not a way to gain life. (17)
In Romans 6:1-23, Paul addresses the notion that we are not to sin so that grace may abound. Instead, believers are free from slavery to sin and united to Christ (Romans 6:2,5). This is a part of the “good news”᠆ believers are dead to sin but made alive in Christ (Romans 6:6-7). In Romans 6:12-13, believers are not controlled by sin but rather slaves to God. Sins power is dethroned in our lives and we are empowered to live in the newness of life. (18) Whether sin or God, Jesus noted that we cannot have two masters (Matthew 6:24). By God’s grace, believers are transformed to new life. (19) In Romans 7:1-25, Paul discusses that the issue is not that the law is sin but rather that sin uses the law and seizes opportunities to cause rebellion against God (Romans 7:7-9. 13). In Romans 7:18-19, Paul shows that mankind is only evil apart from God. Romans 7:18 states that we do not have the “ability” to do good apart from God. Yet as captive and depraved as mankind is to sin (Romans 7:23), Romans 7:25 is a triumphant hope in that through the grace of God in Christ we are set free from the bondage of sin.
Romans 8:1-39 picks up from that victorious statement made in Romans 7:25. Now there is “…no condemnation for those who are in Christ Jesus” (Romans 8:1 ESV). In redemptive history, God sends His own Son so that the righteous requirement of the law would be fulfilled (Romans 8:4). Believers have been set free to set our minds on the Spirit who brings life rather than the flesh that brings death (Romans 8:5-6). However, there is a condition that applies to this freedom: believers are only in the Spirit “…if in fact the Spirit of God dwells in you” (Romans 8:9).
Romans 8:12-17 provides benefits of living to the Spirit and yet another condition. By the Spirit, believers “…put to death the deeds of the body…” (Romans 8:13) so that we will live. Killing sin is both a benefit of the believer and a requirement of the believer (Romans 8:13-14). Believers have received adoption not just to see God in a reconciled way but to see Him as “Father” (Romans 8:15). Adopted children are also “heirs” with Christ in their inheritance to come (Romans 8:17). Romans 8:17 does end with a conditional statement also᠆ “…provided we suffer with him in order that we may also be glorified with him” (Romans 8:17 ESV). Although followers of Christ should expect suffering in some form, this is “good news” to all that put their faith in Christ because this is also evidence that they are a follower of Christ.
Romans 8:17 transitions to Romans 8:18-39 to show this amazing reality. The consummation of the Kingdom of God is still to come, and there is hope in that future for followers of Christ (Romans 8:18), despite the sufferings of this age. All things, whether good or evil, actually work to the benefit of those who love God (Romans 8:28). God, in His providence, is conforming His children into the image of His Son (Romans 8:29). God’s children are empowered to never feel alone, scared, or neglected if they rest in that promise. Romas 8:31 ESV states: “What then shall we say to these things? If God is for us, who can be against us?” God actually gave up His own Son for His elect, therefore, He will give them all things as heirs in Christ (Romans 8:32). Romans 8:35-39 rings as a victory cry in that nothing can separate believers from the love of God. This empowers His children to walk in the uncertainty and fickleness of the world because there is true hope in following God.
Paul then transitions to show God’s faithfulness to Israel in Romans 9:1-11:36. Up until this point in Romans, the movement of the book has been progressive in nature, ending in Romans 8 with such a victorious ending. However, for Paul there are issues to be addressed. What about all of the Old Testament promises to Israel? If those are just void, did God’s promises fail? Can God’s promises fail for the future? (20)
In Romans 9:1-6, Paul makes the notion that God’s promises have not failed. In Romans 9:6, Paul makes a distinction that is clear: not all Israel is true Israel. There is an Israel that is ethnic by nature, and there is an Israel that is chosen by God. Paul makes this distinction from Abraham’s lineage through Isaac versus Ishmael (Romans 9:7-9) and then Jacob versus Esau (Romans 9:10-13). Much can be said about this section, but God’s electing purpose depends on Him alone and not ethnicity or work, which shows Paul’s gospel of grace (Ephesians 2:1-9). (21) Romans 9:15 is taken from Exodus 33:18-19, which in the context of Exodus 32 with the rebellion of Israel who is worshipping the golden calf, shows that God is not at all obligated to show favor to rebellious human beings at all. Instead, when God shows grace, it is by His own choosing, and when He does not, it is by His own choosing. Nonetheless, God is not the one that is in the wrong, but rather He is the righteous and free Sovereign Being to choose as He sees fit (Romans 9:16-24). Being the elect from God is not based on ethnicity or merit, but is based on the grace of God alone that produces saving faith (Ephesians 2:1-9, Romans 1-8).
In Romans 9:25-27, Paul quotes the Old Testament to show that the plan was always to rescue a remnant of people for Himself that included both Jew and Gentile. In Romans 9:30-33, Paul states that Israel pursued righteousness by the law while the gentiles pursued it by faith. Paul states that Israel has “…stumbled over the stumbling stone..” (Romans 9:32). Paul instead calls ethnic Israel to pursue God in faith and not by works of the law (Romans 10:17). In foreshadowing Paul’s purpose of writing to the church of Rome (to endorse his missionary work to Spain in Romans 15:15-16, 20, 24), Paul states that the believers of God are to preach the gospel to all people in Romans 10:5-21.
In Romans 11:1-32, Paul shows that God’s rescuing of the Gentiles and thus making the Jews jealous in order to turn them back and repent was a sovereign tactic to convert the Jewish elect. I disagree with Schreiner with his perspective on Romans 11:26’s use of “all Israel” to mean ethnic Israel. (22) In view of Romans 9:6, which in the context of Romans 11 and other Old Testament passages that point to Gentiles being grafted into the vine of Israel someday (Hosea 2:23, Hosea 1:10, amongst others; John 10:16 is an important New Testament passage), I am convinced that the Romans 11:26 use of “all Israel will be saved” is meaning the True Israel᠆ the Church of the elect believers in Christ consisting of both Jews and Gentiles. Paul ends this section in Romans 11:33-36 with beautiful praise of God’s sovereign reign and plan for salvation for His undeserving people.
Paul then transitions to the saving righteousness of God in everyday life in Romans 12:1-15:13. Romans 12:1-2 sets the stage for this section of the book. (23) In view of Romans 1-11, believers are to present themselves and their lives as a holy sacrifice to God and not conform to the world. Believers are to give themselves to the Church and to fellow believers, not to mere ethnic divisions (Romans 12:3-8). Believers are to love fellow believers and not repay evil but rather allow God to avenge in the final day (Romans 12:9-21). (24) In Romans 13:1-14, a united church of Jews and Gentiles are to be good citizens of the state as long as the state does not enforce the church to disobey the two greatest commandments (Matthew 22:36-40) or inhibit preaching the gospel (Acts 5:29). (25)
In Romans 14:1-15:13, Paul discusses the concept of weak and strong believers in the church. Contextually, in Romans 14:1-23 Paul more than likely uses the term “weak” for believers that are Jewish (observing certain calendar days, observing food regulations) and the “strong” for believers that are Gentile (living free in grace) and that both are not to judge the other. (26) However, in the observance of non-salvific practices, each believer is to be “…fully convinced in his own mind” (Romans 14:5 ESV). The “strong” have the obligation to not cause the “weak” to stumble and to sacrifice for the “weak” (Romans 14:13-23). (27) Believers are to live in harmony and to build up the church (Romans 15:1-7). In Romans 15:8-13, Jews and Gentiles in the Roman church are to unite in Christ. Paul points to the Old Testament to solidify that this was the plan from ancient times. (28)
Paul ends his letter to the Roman church by discussing his mission and ministry in Romans 15:14-16:27 (God’s saving righteousness in the Pauline mission). Paul calls to the united church of Rome to support his gospel mission to Spain in Romans 15:15-16, 20, 24. (29) In Romans 16:1-27, Paul praises and gives greetings to fellow workers in Christ. Paul also warns of the dangers and watch out for those that contradict the doctrines given to the Roman church and those who cause division (Romans 16:17-20). (30) Paul ends his letter to the Roman church with praise to God who has disclosed His plan of salvation and redemption for people from “all nations” (Romans 16:26 ESV).
In conclusion, we have observed that Paul’s central theme of the “gospel” and his purpose of writing the Roman church which includes both addressing divisions between Jews and Gentiles and also for the church to endorse his missionary work to Spain run the full course of the Book of Romans. Historically, many scholars believed the Book of Romans was a complete picture of Paul’s theology. (31) However, by studying the book with the central theme and purpose in mind, we see that it is a letter written to a church to address the needs of that church at a specific point in time which is also written for the Church today. The impact of studying the Book of Romans through this lens has greatly impacted my understanding of the Book of Romans and will impact my overall theology.
Footnotes
16. Thomas Schreiner, Handbook on Acts and Paul’s Letters, (Michigan, Baker Academic, 2019), 70.
17. Schreiner, Handbook on Acts and Paul’s Letters, 73.
18. Schreiner, Handbook on Acts and Paul’s Letters, 73-74.
19. Schreiner, Handbook on Acts and Paul’s Letters, 76.
20. Schreiner, Handbook on Acts and Paul’s Letters, 85.
21. Schreiner, Handbook on Acts and Paul’s Letters, 95.
22. Schreiner, Handbook on Acts and Paul’s Letters, 97-99.
23. Schreiner, Handbook on Acts and Paul’s Letters, 101.
24. Schreiner, Handbook on Acts and Paul’s Letters, 103.
25. Schreiner, Handbook on Acts and Paul’s Letters, 104.
26. Schreiner, Handbook on Acts and Paul’s Letters, 106.
27. Schreiner, Handbook on Acts and Paul’s Letters, 106.
28. Schreiner, Handbook on Acts and Paul’s Letters, 108.
29. Schreiner, Handbook on Acts and Paul’s Letters, 109.
30. Schreiner, Handbook on Acts and Paul’s Letters, 109.
31. Schreiner, Handbook on Acts and Paul’s Letters, 53.
Bibliography
Schreiner, Thomas, Handbook on Acts and Paul’s Letters, (Michigan, Baker Academic, 2019).
