Romans Past Paper PDF

ROMANS (WK 9, HANDOUT 1) Romans is Paul’s self-introduction to an established community of faith in the imperial capital, whom he does not yet know. Paul’s reputation is one of turning Jews off from their own heritage in the gospel, and Paul must preemptively...

ROMANS (WK 9, HANDOUT 1) Romans is Paul’s self-introduction to an established community of faith in the imperial capital, whom he does not yet know. Paul’s reputation is one of turning Jews off from their own heritage in the gospel, and Paul must preemptively defend himself in order for this audience to associate with him. In the course of the letter, then, Paul has to take time out to explain how the gospel ostensibly shared by him and his audience is not the cause of Jews’ rejection of his preaching. On the assumption that his explanation succeeds, Paul ventures to give pastoral care regarding struggles that the Roman saints currently face; and to propose a partnership for his intended mission to Spain. Contents: Critical Issues (esp. Paul’s connection with the audience) Literary Structure and Occasions Message and Theology Discernable Themes and Theological Data Reference: (Limited) Role of Romans in Christian(/Pauline) Theology Diagram: Structure of Romans I. Critical Issues A. destination: the Roman church 1. mixed ethnicity, though majority non-Jewish (cf. 1:13; 11:13; 15:7–8; chs. 2; chs. 14–15) ! ?? cf. the Claudian edict against the Jews in AD 49 (Claudius d. 54) 2. church context: a well established community of faith a. e.g. Roman Jews in Acts 2:10? (certainly not founded by Peter) b. in Rome = heart of Roman empire/civilization ! some governmental matters will come in to play (but much less than scholars sometimes propose) c. long list of names in ch. 16 ! e.g. Jewish believers Aquilla and Priscilla (ejected in 49?) who were part of Paul’s organization 3. Paul and the Roman believers: unknown to each other a. never met/unknown to each other b. Rome is not a Pauline church (i.e., not founded by Paul) " Paul does not have pastoral responsibility for the believers in Rome, and might even lack authority to speak into their situation (except generally, given his apostolic status) B. Paul’s circumstances in/when writing 1. ca. AD 55-57 (likely winter of 56-57) 2. Paul in Corinth at the end of his third missionary journey (cf. Acts 20:1ff.) a. Phoebe and Gaius (in both Rom 16:1–2, 23; and 1 Cor 1:14) Page 1  b. Jerusalem collection (referenced in Corinthians) in Rom 15:25–26 3. plans and reality a. Paul’s plans: Paul is visiting Corinth (for the third time; 2 Cor 13:1), to collect the Jerusalem collection [the poor Macedonian’s generosity is finally now matched by the rich Corinthians’ generosity]. Deliver the Jerusalem collection without incident(/impediment from non-believing Jews in Judea; cf. Rom 15:25ff.). Next, per his Letter to the Romans: to visit the church in Rome (Rom 1:13; 15:32), i) to give pastoral input and ii) to partner with the audience in launching a mission to Spain. b. what happens instead (the Lukan account): Paul travels to Jerusalem to deliver the collection. Non-believing Jews visiting Jerusalem from the eastern empire work with local non-believing Jews to get Paul arrested...conspiracies ensue. (Acts 21:1–23:22) Paul removed to Caesarea for Roman examination and ‘detained’ for several years, including evangelizing the Jewish king. (23:23–26:32) Paul sails for Rome—during a bad season for sailing—to appeal to the emperor. (27:1–12) Paul is shipwrecked. Again. (27:13–28:10) Paul is heard by the imperial court. (28:11–28) Paul FINALLY meets and works with the church in Rome (28:30–31); but he/they apparently don’t ever succeed in launching a mission to Spain. II. Literary Structure and Occasion(s) of Romans A. The ‘Romans Debate’: why did Paul write this long and theologically detailed letter? ! answers often do not refer to the Roman believers and their situation!? – a reasonable topic for investigation/debate 1. multiple motives can be observed in what Paul writes (and how he writes it) 2. Paul does in fact lack a connection with the church in Rome 3. Paul’s reputation is more as a missionary to non-Jews (instead of as a pastor?) " So: why is Paul writing(/cold-calling) the believers in Rome at all? B. Occasion: the two-part occasion of Romans (+ a long ground-clearing exercise) 1. "Answer: Paul writes Romans because he wants to visit the Roman church (for the first time), in order to: a. both mutually bless one another, and partner in a mission to Spain b. bless the Roman church by (daring to) offer distinctly helpful, authoritative pastoral instruction, which they will be willing to accept (+ c. explain the reputation of his track record, regarding Jews’ generally poor response to his evangelism) 2. so, Romans is: a. Paul’s self-introduction (partly an ambassadorial letter), hopefully allowing… b. Paul’s pastoral care for a church of whom he is not a pastor c. Paul’s initial business proposal (for said mission trip) d. BONUS: Paul’s effort to clear the air regarding part of his reputation, so that his audience will allow b. & c. to happen Page 2  3. DATA: how the occasion(s) shape the structure !" AND how the structure reveals the occasion(s) a. Paul hopes to use Rome as a base for a missionary trip to Spain (1:14; 15:14–29; cf. his use of Antioch for Asia Minor in Acts, etc.) ! also suggests that the Roman church include themselves in a supplement to the Jerusalem collection (cf. 15:25–26) b. Paul dares to offer pastoral instruction regarding unity; apparent internal and external ethnic tensions in the church at Rome (cf. 12:1–15:13) c. Paul’s measured language – needs both to apologize, and (nevertheless) to correct (cf. obligation of 1:14–15) – desires mutual encouragement (1:11–12); 1:15: eager to proclaim the gospel to (“evangelize”) the Roman believers C. THE [ACCURATE] STRUCTURE OF ROMANS (see diagram at end of handout) 1. two primary letter portions: a. 1:1–15 + 12:1–15:30: concern for the Roman church + the business memorandum of starting a missions partnership (cf. 15:14ff.) b. 1:16–11:36: Paul’s defense of his track record regarding Jews’ general response to his proclamation of the gospel 2. macro-structure and synopsis of the defense in Rom 1:16–11:36: a. 1:16–17: thesis — any negative responses to Paul’s proclamation of the gospel does not shame the gospel (or Paul, or God ! or the audience, should they elect to receive/partner with Paul) b. 1:18–3:20: a motivational antithesis — leaving out consideration of the gospel, all categories of humanity (wicked non-Jews; unrighteous, transgressing Jews; and Jews and otherwise dedicated to a pursuit of righteousness) face and presently experience God’s eschatological judgment c. 3:21–31 + 5:1–21 + 8:31–39: relevantly selective elaboration on the gospel — proving that the gospel (that both Paul and the audience hold in common) is God’s powerful means of salvation, and therefore not shameful d. interspersed: pauses for various clarifications and responses to anticipated objections i. 4:1–25: continuity in God’s manner of relating to his people, both pre- and post-Christ- event ii. 6:1–7:6 + 7:7–25 (with 8:1–30): two pairs of objections regarding ambiguous language about grace and Torah (with explanation of how Christ-followers are finally empowered to live righteously) iii. chs. 9–11: a correct interpretation of [first-century] unbelieving Jews’ rejection of the(/Paul’s) gospel (with closing doxology) Page 3 III. The Message and Theology of Romans – 1:1–7 + 1:8–15: Greeting; Prayer & Thanksgiving; and Letter Body A. vv. 1b–6: the gospel of Jesus, Messiah x2: – son of David by biblical history – Son of God by action of the Spirit – and on top of that: kyrios(!) (cf. 9:5) " within the Greeting, cramming in/spelling out Paul and the audience’s shared gospel: the eschatological resurrection and the eschatological Spirit + the nations’ obedience to Israel’s God B. vv. 8–15: 1. start of the intended letter body in vv. 11f.: diplomatic language of “mutual” encouragement (mostly theirs, with the pastoral instruction of 12:1–15:13) 2. Paul’s gospel proclamation: his eagerness to share the gospel with both the audience and more nations/non-Jews than he already has done (like Spain, brought up later) NB: evangelizing even to the audience, who already believe the gospel (! evangelism is not just an initial proclamation, but includes continued proclamation for ongoing discipleship) BREAK – 1:16–11:36: Paul’s apology for [the results of/response to] his gospel (since he just referred to his career of evangelism in 1:15…) A. 1:16–17: thesis statement 1. background that makes the apology necessary (for the audience to receive Paul, let alone his pastoral instruction): Paul’s reputation regarding the Jewish gospel of God’s use of the Jewish Messiah in realizing his promises to Israel/the Jews ! success among non-Jews, but failure among Jews 2. Paul’s response a. v. 16a: “I am not ashamed”: honor and shame and the gospel b. v. 16b: God’s tool for his powerful salvation is pistis; and salvation is to Jews first (cf. Israel-centric terminology/categories) c. v. 17: “the righteousness of God”: God’s own righteousness, depending on whether he is covenantally faithful d. “from faith to faith”: a Greek idiom = ‘a matter of faith, from beginning to end’ e. Hab 2:4 and living by pistis: – this is not the first time that God has confounded expectations (even to the extent of seemingly neglecting unrighteous Jews in favor of even more wicked non-Jews) – …and as in the past, the person who is faithful to God is not to respond by ceasing to live in trust toward God! Page 4 B. 1:18–3:20: antithesis: the general need for the gospel 1. main idea of the antithesis (1:18): leaving out consideration of the gospel (1:16f.), all categories of humanity are subject to “wrath” (= God’s eschatological judgment [present and future] upon wickedness) 2. wickedness and idolatry = the disease " 3 + 1 examples of symptoms (vv. 19–23): – idolaters remade as subhumans (vv. 24–25) – idolaters becoming uncreational (vv. 26–27) – idolaters becoming all wickedness made manifest + propagating wicked dehumanization (vv. 29–32) 3. judgment upon the transgressing Jews (hypocritically evaluating the nations) (ch. 2) a. “Therefore”: the violator of Torah is to ironically speak judgment upon themselves (v. 1) b. God’s patience toward Gentiles also demonstrates his patience toward Jews, since all fail to satisfy/obey Torah (vv. 2–11) c. Gentiles’ goodness betrays Jewish wickedness in failing to fulfill Torah (vv. 12–16) d. condemnation of hypocritical Jews: direct accusation of failure to fulfill Torah (vv. 17– 24) e. pursuit of righteousness via Torah observance + failure to obey Torah = subject to the condemnation that results from failure as outline by the Torah (vv. 25–29) 4. the plight of those who are devoted, and attempt but fail at righteousness (3:1–20) a. the gospel: first to the Jews (= their advantage in participating in Israel’s story as realized in the Christ-event) (3:1–2) b. introduction of the ‘question of Israel’(/Israelfrage): does Jews’ rejection of the gospel prove that either it or God is false? (vv. 3–8) ! the central problem that prompted the claim in 1:16–17—Paul delays addressing this problem until chs. 9–11, after he has gathered his resources c. catena of Scripture citations: all humanity is sinful (and liable to condemnation from the biblical perspective, whether Jewish or not), and needs the salvation that comes only through Israel’s biblical story (vv. 9– 18) d. transition: Torah reveals the parameters of righteousness, and consequently the parameters of wickedness (= failure to observe Torah), but does not provide the means to faithfully observe Torah (even if temporary measures for accommodation were included within Torah) (vv. 19–20) C. SELECTIVE ELABORATION ON THE GOSPEL, pt. 1 (3:21–31; cf. 5:1–21; 8:31–39): explaining the first elements of the gospel relevant [to substantiating the assertion in 1:16f.] " God is covenantally faithful in his Torah-free provision of righteousization Page 5  1. NOW it is apart from Torah that God’s faithfulness is shown forth (v. 21) ! and this is even in accordance with Scripture(!) 2. God’s covenantal faithfulness is disclosed by the soundness of pistis-in-Christ (v. 22) 3. all people equally sin/lack “God’s glory” (NOTE: a technical term in early Jewish theology = [sharing in] God’s immortal life); but now… a. God gives the grace of transformatively righteousizing trust-ers in the context of a trusting relationship b. by means through the redemption that is effected in the Christ-event " Jews’ pre-Christ-event privilege of Torah-possession no longer gives an advantage (“boast,” v. 27), but NEVERTHELESS “we” (both Paul and his audience ! & believers in general) indeed ENDORSE Torah (v. 31) D. first pause for response — God does now and has always related to his people by righteousizing them in a context of trust (ch. 4) ! shows how recognition of how God now righteousizes apart from Torah observance is not a dismissal of Torah) 1. repeating the same economic metaphor as in Gal 5:6(||Gen 15): God’s original innovation of a new parity – transformative righteousization for trust a. Abraham’s blessedness (cf. God’s promises to the Patriarchs/Israel) in righteousness obtained by forgiveness after failure to obey Torah (rather than through successful Torah obedience) (Rom 4:1– 8) b. continuity of blessedness of having righteousness: continuity within Israel’s story of righteousization through pistis-ing God, even as the foundation of Torah re: Abrahm (vv. 9–15) 2. Abraham’s faith as the template for being Abraham’s descendants: the Christ-event blends Abraham’s promise of blessing to the nations and the covenant of fathering God’s people (vv. 16–25) E. RESUMPTION OF THE SELECTIVE ELABORATION ON THE GOSPEL, pt. 2 (5:1– 21): partial exposition on the gifts that result from the first grace of righteousization 1. various blessings (vv. 1–11) Shalom in the king’s dangerous royal presence (v. 1) certainty of “God’s glory” in the future (v. 2) shall be saved (and already were saved), having been reconciled (v. 10) + the Spirit (v. 5) Christlikeness/rehumanization in emulation of Jesus’ suffering " not stalled out at forgiveness of sins, but rather incorporation into full life of mature discipleship/indwelt by the living the Spirit (vv. 3–5) reconciliation (vv. 10–11) Page 6  2. re: coming salvation (v. 10f.): the scope of Christ’s instrumentality more than outstrips the scope of Adam’s introduction of death/chaos (vv. 12–21) [NB: not about so-called ‘original sin’ that gets passed (genetically?) through humanity] F. second pause for response — two pairs of objections anticipated ! from potent/ambiguous language associating grace, Torah, sin and death at the tail end of 5:20–21 (6:1–8:30) 1. first pair: – the fact that sin led to a response of grace does not make sin good (or non-serious) ! BECAUSE: “grace” does not mean ‘grace to be free of the consequences of sin’; but instead does mean ‘grace to live after having died to sin’ (6:1–14) – grace does not mean that believers don’t have to be moral; and does not otherwise dismiss the morality presented by Torah ! BECAUSE: grace does not mean becoming masterless or self-mastered; grace instead does mean exchanging slavery to sin for slavery to God and righteousness (6:15–7:6) 2. second pair: – the mention of Torah in 5:20f. does not indicate that Torah causes sin ! BECAUSE: Torah defines and exposes sin, which is not the same thing as causing (7:7– 12) – the mention of Torah in 5:20f. does not indicate that Torah causes sin to cause a sinner’s death ! BECAUSE: sin causes death; and sin is so evil that it can even twist Torah to its purposes (even amid Torah outlining how to isolate and defeat sin) (7:13–25) # the dramatis personae of 7:7–24 + 25b (with v. 25a as a hinge device to 8:1) a. Paul uses an “I” who is a devoted-to-righteousness-but-not-empowered-to-live- righteously Jew in b. the “I” exonerates Torah in a way that explains the situation of a Jew who needs the gospel c. in the air: in comparison to the “I,” are believers like Paul and his audience (diplomatically put together in solidarity) also unable to live transformed lives of righteousness that correspond to their transformative righteousization??? 3. …answer: believers are empowered to live out righteousness by the indwelling Jesus’ divine presence of God’s Holy Spirit! (7:25a + 8:1–30) a. believers’ old lives are dead, and they we therefore dead to sin; instead, we currently live the Spirit’s life (8:1–11, 12–17) Page 7  b. the about-to-be-revealed other side of suffering: the revelation of the “sons of God” (cf. Gen 6:1–4) and concomitant restoration of creation (Rom 8:18–30) ! effected by the Spirit (groaning by proxy; his power proven by the host of blessing listed in vv. 28, 29–30) G. FINAL RESUMPTION OF THE SELECTIVE ELABORATION ON THE GOSPEL, pt. 3 (8:31–39): summation [demonstrating that the gospel is God’s powerful means of salvation = 3:21ff., thereby proving God’s faithfulness and that the gospel is therefore not shameful = 1:16f.] 1. believers as God’s chosen people (= Israel) 2. believers are inseparably reconciled to God in virtue of their christocentric identity ! finally, the question of Israel (that prompted 1:16f.; cf. 3:3–8):...what about supposedly inseparable Jews H. final pause for response & answer to the occasional issue: Paul’s proclamation of the gospel did not contribute to first-century unbelieving Jews being rejected by God (chs. 9–11) ! instead, first-century unbelieving Jews responded to the(/Paul’s) gospel by rejecting God 1. Paul like first-century Moses: anguish that Jews would trust in their Christ-event (9:1–5) 2. thesis (v. 6a): whatever else appears to be happening, God has not broken his promises a. the labels ‘God’s people’ and ‘ethnic Jews’ never described the exact same groups, and nothing has changed or is new just because those labels do not currently both describe the same one group (vv. 6b–7a) b. God has always been the defining factor in the existence of God’s people (vv. 7b–13) " ‘without-God God’s people’ is a contradiction in terms [so whatever else is happening, God can’t have rejected his people] 3. God has allowed unbelieving Jews to suffer the dehumanizing and estrangement consequences of their idolatrous rejection of the Christ-event (and God) (vv. 14–29) a. unbelieving Jews have become like Egypt (= hardening; cf. Exod 9:16), and so are now being treated by God like Egypt: God is judging unbelieving Jews (cf. Exod 33:19) for their idolatry by confirming their inhumanity (Rom 9:14–18) b. as with Pharaoh, God’s idolatrous enemies (= unbelieving Jews) are dehumanized tools at his disposal (cf. Isa 29:16), whose judgment he uses to create his people (= an Israel of believing non-Jews; cf. Hos 2:1, 25) (Rom 9:21–29) 4. unbelieving Jews’ guilt and ‘non-Jewish Israel’s’ right response regarding faith (9:30– 10:21) a. unbelieving Jews’ idol: the God who only chooses and/or is only able to operate by means of Torah-observance (in replacement of pre-Torah pistis; cf. Rom 4) "the Christ- event as a scandalon/“stumbling block” for those striving to walk the Way of Yhwh (9:30–10:4) Page 8  b. unbelieving Jews have heard the gospel, and are making the mistake that Scripture warned them not to do of disregarding the veracity of the message (10:5–13, 14–21) 5. God’s desire that the nation of Israel would be reconciled to him, just as he wants all nations (also) to be saved (11:1–32) a. NB: there is a believing Jewish remnant (e.g. Paul); unbelieving Jews’ typical failure to be Israel fits biblical precedent (vv. 1–10) b. reiteration: God desires that unbelieving Jews would be included within God’s christocentric people (vv. 11–24, with a warning against arrogance by believing non- Jews) c. “all Israel” = those who belong to God’s people at his eschatological consummation, and they will indeed all be saved ! God uses unbelieving Jews’ hardening to facilitate his population of all Israel, and desires them also to belong before time runs out (vv. 25–32 + doxology, vv. 33–36) BREAK – resuming the thought of 1:11–15 (now with theology disclosed in 1:16–11:36 in hand) – 12:1–15:13 (& 15:14ff.): Letter Body resumed C. occasionally relevant instructions regarding christlike living (given the truth of the gospel): thesis + 4 sections/topics 1. 12:1–2: pastoral instruction (v. 1: “I exhort”)—the thesis for the following sections a. literary antecedent: “Therefore...” (v. 1) = ‘given 1:11–15 [& relevant content in 1:16ff.]’ b. two overarching exhortations: “present your bodies” and “be transformed/metamorphosed [rather than being conformed]” c. contrast between this eon/“age” and the Kingdom: ethics as worship (vv. 1–2) 2. #1—theological ethics within the believing community (12:3–21) a. the fact of diversity given value by unity: (vv. 3–8) – the body of Christ, gifts of the Spirit – unity of Spirit = unity of body = ethics of unity b. given humility and servantmindedness, “love is to be genuine” in various ways (vv. 9ff.) 3. #2—the community of faith living peaceably within the larger world (13:1–14) a. NOTE: Paul and empire: some scholars (e.g. Wright) fixate on the notion that Paul considers emperor worship to be a threatening competitor to Christ worship (shared terms/propaganda of e.g. soter, kyrios, etc.) NO: the thinking is that one of Paul’s top priorities is to win this contest, but subversively by using language with plausible deniability that will not draw the empire’s ire YES: Paul considers God’s Kingdom to be incontestable; all other contenders do not merit response or concern (empire included) = Paul is not secretly responding to emperor worship Page 9  b. Paul’s actual point re: Kingdom and empire: evolution instead of revolution (vv. 1–7) ! out-civic the Romans; live upstanding and unobtrusive lives c. achieving the righteousness prescribed by Scripture will outdo any ethical expectations of the wider world (vv. 8–10) d. an eschatological edge: urgency to living out God’s Kingdom now (vv. 11–14) 4. #3—the “weak” and the “strong”: unity in Christ among Jewish and Gentile believers (14:1–15:6) a. neither group’s practices condemned, but rather the practice of condemning condemned (14:1–6) b. mutual service and disregard for pre-Christ-event standards of evaluation—kosher observance and freedom from kosher are both inconsequential and not to become divisive; instead, pursuit of the things of shalom and edification (v. 19) (vv. 7–23) c. self-sacrifice of the strong on behalf of the weak: love demonstrated by worshipful unity (15:1–6) 5. #4 and summary: THE CLIMAX (AND LYNCHPIN) OF ALL THEOLOGY IN ROMANS (15:7–13) " conclusion on both the weak and the strong & the other ethical instructions in 12:1– 15:12: a catena of Scriptures proves that ethnic unity in Christ is a realization of the biblical expectation of the eschatological Israelite restoration of humanity D. 15:14–33: Paul’s appeal for assistance in a mission trip to Spain (and the collection) – 16:1(/15:30)–23: letter closing and Final Greetings (long, as might be expected) IV. Themes and Theology in Romans (Referenced in the Process of Arguing Other Points) A. Paul’s most theo-logical letter: God as... 1. Israel’s covenant God 2. the righteous one who fulfills his promises to Abraham 3. the righteous king-judge of the cosmos 4. provider of an inheritance of blessing to the nations B. christology: Jesus as 1. Israel’s Davidic Messiah/king: the culmination of Israel’s story 2. kyrios: Yhwh incarnate C. pneumatology 1. the one and same Spirit of God and Christ: Yhwh’s eschatological divine presence 2. the historical, experienced reality (that needs sound interpretation) of believers’ identity 3. empowerment finally to live righteously Page 10 D. soteriology: actually relatively sparse(!)—the few elements touched on (and developed only to a limited extent) is that salvation involves: 1. the grace of righteousization within the context of a trust-based relationship with God in Jesus 2. the correlation of righteousization and redemption/reconciliation 3. being freed from sin and death; and to life + enslavement to God/righteousness ! the concern of the Reformation (and its successors) is the precise statement of how people are saved ! by contrast, Paul focused on what is saved—the christocentric Israel/new humanity; and what they are saved to—enabled to living as Christ-replicas in God’s Kingdom E. eschatology and ecclesiology: taking for granted that the community of faith is the Christocentric, restored of humanity Page 11 Extra Reference: The Relative (and Limited) Value of Romans A. the role of Romans in Pauline theology 1. historically: a. observation: somehow related to a defense of a Torah-free gospel (like Galatians, where the live issue of the audience possibly turning back to Torah observance is part of the occasion) b. the longest Pauline document c. in traditional/Protestant thought: seemingly all about salvation (i.e., forgiveness of sins and conversion) = most important 2. also historically: often taken(/presumed) as a summary of Pauline thought/theology a. HOWEVER: many absent Pauline staples: e.g. – the church as Christ’s body – the nature of the cross and wisdom – eschatology – discipleship – the Spirit’s role in the church – Jesus’ christological identity, etc. X on analysis: Paul actually is neither trying to prove that the gospel is Torah-free, nor defending his Torah-free gospel: the Roman audience generally agrees with Paul, already, about what the gospel is at the present (including its so-called Torah-free dimension) * instead, Paul is defending his record by way of explicating aspects of the [‘Torah-free’] gospel he proclaims (much of which the audience already knows and agrees with) b. traditional divisions (Augustine + Luther): – chs. 1–8: justification by faith (= ‘Paul’s gospel’) – chs. 9–11: either Israel vs. the church and/or predestination in personal salvation – chs. 12–15: general, non-specific(/non-occasional) Christian ethics c. the historical focus of each section in according to nearly all modern interpreters in the course of their interpretation: – chs. 1–4(5): salvation and/or justification by faith (no special status for 1:1–15) – chs. 5(6)–8: either post-salvation justification; or the imperfect Christian’s continued struggle against sin – chs. 9–11: the Israelfrage (the question about Israel and Jewishness/Judaism) – chs. 12–15: the obedience of faith B. a note on the diatribe form: not a rant or speech, but formal symposium teaching; elements include: 1. thesis 2. motivating thesis via statement of antithesis 3. restatement of thesis 4. demonstrating thesis via example 5. exposition of thesis 6. response to objections Page 12 Greetings Prayer and Exhortations (12:1–15.13): Mission to Spain; Final Greetings (1.1a, 7) Thanksgiving; and pastoral ethics as the Jerusalem Collection (Ch. 16): Page 13 Body (1:1b–15): audience’s benefit of ‘mutual (displaced body?) With ambassadorial fullness of the gospel encouragement’ (cf. 1:12) (15:14–33) connections tensions (the ‘strong’ and the ‘weak’) (14:1–15:6) ethics aimed at God’s people living peaceably in a son of David κατὰ σάρκα and son of God by the unity of the audience as the christocentric eschat- the gospel of the declaration of Jesus, resurrected ological restoration of humanity to God’s glory world(/Empire?) not connected to God (Ch. 13) ethics aimed at producing unity within the body ethics aimed at unity as the solution to ethnic Paul’s eagerness to be mutually encouraged (Implied worry at Rome: Culmination of the Gospel (15:7–13): the divisive results and/or and a testimony to those apart (Ch. 12) Prayer and Thanksgiving (1:8–15): Believers’ Ethics to God’s Glory: falsity of Paul’s gospel) Extended Greeting (1:1b–6): and evangelize the Romans Sidebar on God’s Faithfulness in the Gospel (1:16–11:36) power of the Spirit Sidebar Thesis (1:16–17): Paul’s gospel is neither shameful nor false, but rather proves God’s faithfulness Antithesis (1.18–3:20): Non-Jews’ and Jews’—all humanity’s—need for the gospel, as motivation (for God’s action in the Christ-event) Select, Relevant Elaboration on the Gospel: God graciously makes righteousness non-Jews and Jews alike via their trusting on Jesus (cf. 1.2–6) (3:21–31; 5:1–11(21); 8:31–39) Development of Three anticipated objections answered: God’s consistency First objection: the gospel implicates Third objection – in making right- grace in sin (6:1–14) Jews’ rejection of eous both pre- and Variation on the objection: grace the gospel has post-Christ-event allows sin and disobedience to proven God (Ch. 4) Torah (6:15–7:6) unfaithful Second objection: Torah is sinful (cf. 3:27–31) since it circum scribes sin (7:7–12) (Chs. 9–11) Variation on the objection: Torah causes sin and death (7:13–20) Development on the promised esch- atological Spirit’s role in believers’ being made righteous (7:21–8:30)