5:1 TO 6:23 Commentary Notes (based on NT Wright, The New ...

ROMANS: AN ECUMENICAL STUDYCOORDINA<strong>TO</strong>R: ROBERT S. RIVERS, CSP OF PAULIST NEW ENGLAND OUTREACHCO-SPONSORED BY THE PAULIST CENTER ADULT EDUCATION COMMITTEESESSION IV, JULY 7, 20115:1 <strong>TO</strong> 6:<strong>23</strong><strong>Commentary</strong> <strong>Notes</strong> (<strong>based</strong> on NT Wright, The New Interpreter’s Bible as well as BrendanByrne, SJ, Sacra Pagina, and Joseph A. Fitzmyer, SJ, Anchor Bible) and Luke Timothy Johnson,Reading Romans.Romans: An Ecumenical Study using the NRSV translationRomans 5: 1-11 — The Hope That Springs form God’s LoveTherefore, since we are justified by faith, we have peace with God through our Lord JesusChrist, through whom we have obtained access to this grace in which we stand; and we boast inour hope of sharing the glory of God. And not only that, but we also boast in our sufferings,knowing that suffering produces endurance, and endurance produces character, and characterproduces hope, and hope does not disappoint us, because God’s love has been poured into ourhearts through the Holy Spirit that has been given to us.For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely willanyone die for a righteous person—though perhaps for a good person someone might actuallydare to die. But God proves his love for us in that while we still were sinners Christ died for us.Much more surely then, now that we have been justified by his blood, will we be saved throughhim from the wrath of God. For if while we were enemies, we were reconciled to God throughthe death of his Son, much more surely, having been reconciled, will we be saved by his life. Butmore than that, we even boast in God through our Lord Jesus Christ, through whom we havenow received reconciliation.Rom 1-2 — Introductory bridge from 1-41. Therefore=oun Wright makes the point that the contrast from 1-4 to 5-8 is substantial (styleand content) and the “therefore” indicates the bridge to the new material. Paul tells us thatwe have been justified by faith (1-4) now we have peace with God through our Lord JesusChrist (the theme).a. “we have peace with God”: we are now standing in the relationship with God and wehave obtained “access” to this grace which we stand. NB the language of Paul: “we” and“our” as different in the first four chapters.SESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 1 of 10

i. peace=shalom contrast to hostility; “we have” peace is translation (present or subjunctive).Wright makes a big point about the contrast of peace of the kingdom compared the worldof the Roman emperor: politically subversion nature of Christ‟s loyalty.ii.access: a liturgical metaphor in the Atonement or as sense of presence of God as comingbefore the presence of someone important (royal chamber)b. “boast in hope of the glory of God”: boasting is such an interesting word in the Romanand Jewish culture. In this case, we have a valid boasting because we are trusting not inmyself or our achievements but in God‟s power and operation of hope.i. hope is now a major theme and the hope of the glory of God already in the first paragraphof chapter 5ii. LTJ (p. 85) and Byrne (p. 166) make the point that “hope” is not the future but the present<strong>based</strong> upon God‟s presence and power. Hope is that “which enables us to move into thefuture because of the reality of God‟s presence in the „now time.‟”2. Boasting in present suffering (3-5). Paul builds on these opening statement using therhetorical device known as sorites or climax which is a chain-phrase of words such asafflictions, endurance, character, hope, and ultimately climax of God‟s love poured out intoour hearts.a. sequence from suffering to hope is not obvious for most people, Bitterness and despair,may, but not hope. NB the chain of words that bring a traditional movement fromsuffering to hope (Byrne, p. 166. 170).b. “The love of God poured out through the Spirit.”i. “love of God”is either subjective (God‟s love) or objective (love of God.. Earlycommentators understood as objective, but today most believe it is subjective(Fitzmyer, p. 398; Byrne, LTJ, and Wright.ii.iii.“love of God”: Wright focuses on a great theme of God‟s love as a covenant them asrighteousness was a creator/covenant theme. This is perhaps one of the mostimportant interpretations of the Covenant fidelity using a New Exodus and Shemaview of Romans (Romans and the Theology of Paul).Pouring: Ezekiel 36-7 and the Spirit as the eschatological gift (vs. 5); comparedQumran (Fitzmyer, p. 398)...3. (6-10) the hope that springs from God‟s love dealing through Christ‟ deatha. “While we were still weak….at the right time…Christ died for the ungodly=asebes”i. paradox of sinners (weak) and the save at Christ‟s death and the right time(kairos=right time)ii.died for the ungodly has a theme of servant song, justified for many. Wright speaksabout the Servant Song has part of the Covenant fidelity themeSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 2 of 10

. Another rhetorical device: amplification of contrasts between good people and sinners; toemphasize how one things is “greater than another to” or “how much the more (pollomallon (Greek) or a minore ad maius (Latin) or qal we homer (Hebrew) emphasizereconciliation in Jesus‟ death. Argument is to show how God‟s has dealt with sinnersversus good people and reconciled people were enemies (LTJ and Byrne).c. reconciliation occurred through the death of Jesus and thus, we will be saved by his life.NB Paul does not speak here about the resurrection as the active role of salvation.Reconciliation is image of the diplomacy world (Byrne) as opposed to the law courtimage of the first four chapters.d. Reconciled to God through the death of his Soni. Romans brings tremendous richness of the soteriological and Christological material.In some ways, this is one of the most important gift from Paul in Romans. This is thefirst time Paul has alluded to Jesus as “son of God” since the greetings (1:4 LTJ).ii. Meaning of his “Son”? Radical character f God‟s love for humans, spare even theonly Son. Paul‟s view of the adoption, son of God, distinctive status brings Jesusboth for humans and for God (LTJ, p. 91).4. vs. 11: Boasting in Goda. “boast” inclusion in vs. 2. 11b. boast is the reconciation that we have received and thus have hope. NB Paul makes thepoint that the law is not where we will be saved (3: 21-31; 5:1).Romans 5: 12-21 — The Legacy of Christ (Righteousness and Life) Outweighs the Legacyof Adam (Sin and Death)Therefore, just as sin came into the world through one man, and death came through sin, and sodeath spread to all because all have sinned— sin was indeed in the world before the law, but sinis not reckoned when there is no law. Yet death exercised dominion from Adam to Moses, evenover those whose sins were not like the transgression of Adam, who is a type of the one who wasto come.But the free gift is not like the trespass. For if the many died through the one man’s trespass,much more surely have the grace of God and the free gift in the grace of the one man, JesusChrist, abounded for the many. And the free gift is not like the effect of the one man’s sin. Forthe judgement following one trespass brought condemnation, but the free gift following manytrespasses brings justification. If, because of the one man’s trespass, death exercised dominionthrough that one, much more surely will those who receive the abundance of grace and the freegift of righteousness exercise dominion in life through the one man, Jesus Christ.Therefore just as one man’s trespass led to condemnation for all, so one man’s act ofrighteousness leads to justification and life for all. For just as by the one man’s disobedience themany were made sinners, so by the one man’s obedience the many will be made righteous. Butlaw came in, with the result that the trespass multiplied; but where sin increased, graceSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 3 of 10

abounded all the more, so that, just as sin exercised dominion in death, so grace might alsoexercise dominion through justification leading to eternal life through Jesus Christ our Lord.Rom 5: 12abc1. dia touto=therefore is not a simple, limited conclusion of 1-11 but a large bite of Paul‟s viewof justification and life that brings Christian s through God‟s grace in Christ Jesus our Lord.LTJ notes the chiastic abba‟ sin, world, one person and death..a. Paul‟s think is large dealing primordial view of Adam and Christ (more than Abraham)with rhetorical devices to push the limits of comparison (synkrisis) to bring extrordinarymeaning of the beginnings of sin, death and the more important the grace, obedience andsalvation. Paul uses third person rather than „we‟ and „our‟ to proclaim the incredibleachievement of Christ salvation.b. Paul proclaims the historical moment of sin and death in the one person, Adam but deathand sin, a tyrant, alienated power reigning and are personified (see Wis 1:13-14; 2:<strong>23</strong>-24).i. NB Paul presumes that Adam and Person are individuals, not mythical beings(Fitzmyer, p. 410-12). The Adam tradition brings Paul from not necessarily theRabbis but certainly from Scriptures and post biblical Jewish literature of SecondTemple period (Fitzmyer, p. 412; Byrne p. 174; Wright, p. 524). .ii. The statement is ultimately finished clearly in vs. 19. Syntax is difficult, but themeaning clear through 5:12-21. What is important is the superior balance aboutvictory of new creation, and reign of grace and obedience brings victory over sin andAdam.2. 5: 12d “Original sin”a. Roman Catholic Church on Original Sin. Fitzmyer has detailed commentary on therelationship between Genesis 1-3, Romans 5: 12, and Trent , p. 408-10). The key is theprimordial view of sin and evil present from “the beginnings” and most importantly thevictory of the second Adam bring salvation to all.b. translation and interpretation of 5:12d: eph ho=because, result that, etc.i. Translation of eph ho=because for most as in the NRSV, NJB “because”, „inasmuch asall sinned,” NEB, NAB. Byrne, LTJ, Wright= „because‟ and Fitzmyer: “with theresult that.” Byrne says that Fitzmyer “consecutive” interpretation makes little sensein the context (p. 183).ii. Fitzmyer and Byrne have view that Adam is the primary culprit (15a, 16a, 17a, 18a,19a ) and a secondary causality to the sins of all human beings (Byrne calls „doublecausality). This is a very important understanding of sin.Rom 5: 13-14 — A clarification concerning the law (aside)Paul wants speaks about the Adam-Christ comparison but we must speak about the law whichwas a epoch of human history between Moses and Israel. In any case sin reigned from Adamthrough the Moses period. It does not making any difference present or absence of the law. PaulSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 4 of 10

wants to strengthen the prototype of Adam and Christ to focus on sin and grace without makingthe law complicated issue.Paul 5: 15-17 — Adam and Christ---alike and unalike1. Rhetorical device is comparison and unbalanced comparison or contrast (syndrisis) of Adamand Christ.a. eight comparison in this material basically bring grace versus trespass or sin to focus onthe superiority of Christ. Paul compares transgress, death to contrast the how much morecomes to grace and justification. Sin reigned but more will bring reign of life. Keywords: overflow (eperisseusen) and superiority (pollo mallon) and the consequence ofeffective the many (pollon) to emphasize on Christ‟ action.b. Greek brings a use of the language in s string of nouns with endings in a series ofwords─ma- (homoioma, paraptoma, charisma, dorema, krima, katakrima, dikaioma) wecannot appreciation in Greek highlight the comparison of Christ.Rom 5: 18-9 — Comparison: Clarity and Strength1. ara oun=‟in conclusion,‟„therefore,‟ „then‟: Paul tries to bring conclusion and clarity (vs.18); hosper gar=‟for…so,‟ strength to conclusion.2. vs. 19 simple statement brings clarity about disobedience of sin/transgression and obedienceto bring righteousnessRom 5: 20 — The place of the lawAdam and Christ is always a focus on the comparison and the law is something of an aside (13-14), but we know how important it the law in the overall perspective. It is as if the righteousnessof the law is important but the larger view of the fidelity of the covenant and the new creation isdominant. It is important that this text forward the major theme of chapter 7.Rom 5: 21 — The triumph of GraceThe last line of verse 20 reminds us that while the law is important the balance is the contrast ofsin and grace: “where sin increased, grace overflowed all the more.” The theme continues: sothat, “as sin reigned in death, grace also might reign through justification for the eternal lifethrough Jesus Christ our Lord.”Succinct formulation of grace and triumph1. Eternal is a new emphasis2. Close of the three moments on Jesus Christ our Lord in 5:1.11.21.Rom 6: 1-11 — Dead to Sin/Alive to God in ChristWhat then are we to say? Should we continue in sin in order that grace may abound? By nomeans! How can we who died to sin go on living in it? Do you not know that all of us who havebeen baptized into Christ Jesus were baptized into his death? Therefore we have been buriedwith him by baptism into death, so that, just as Christ was raised from the dead by the glory ofthe Father, so we too might walk in newness of life.SESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 5 of 10

For if we have been united with him in a death like his, we will certainly be united with him in aresurrection like his. We know that our old self was crucified with him so that the body of sinmight be destroyed, and we might no longer be enslaved to sin. For whoever has died is freedfrom sin. But if we have died with Christ, we believe that we will also live with him. We knowthat Christ, being raised from the dead, will never die again; death no longer has dominion overhim. The death he died, he died to sin, once for all; but the life he lives, he lives to God. So youalso must consider yourselves dead to sin and alive to God in Christ Jesus.Rom 6:1a1. ti oun=what therefore? What shall we say then? Are we to continue to sin that grace mayabound?a. We have any number of issues in chapter six as we upon the series of questions, calleddiatribe, which has a purpose to clarify and amplify (LTJ) to deal deeper understandingof Christian life. Although 6:1-14 and 6:15-<strong>23</strong> seems a logical division give the parallelquestions, Fitzmyer finds a good reason why we form the question is this fashion: 6 :1-11and 6:12-<strong>23</strong> with a clear sense that 6:12-14 as importantly transitiontransition/exhortation material. NB the inclusive 6:1.11”dead to sin, alive to God.”b. The chapter deals with two sections: baptism in Christ died and risen and living infreedom as a new Christian. While, in many respects, speaks about the moral life, itseems better to speak in ways that Paul uses: walking in Christ (halakah=walk) andsanctification or holiness. What is so important is that while baptism brings life fromdeath this way of Christian is not automatic. In the transition, vs. 12-14, Paul emphasizesthe paradox of the imperative to live as we have already received grace in Christ.2. Paul‟s question is about the reality of the new life. The answer is that the Christianparticipation in Christ through baptism (2-11)on the one hand and the reality of the Christianin our behavior and spirituality (12-<strong>23</strong>: discipleship in freedom) .Rom 6: 1-2 — Grace does not mean freedom to sin1. two questions start bring clarity and amplification about Christian life with grace over sinthrough baptism.2. How can we die from sin yet live in sin? It does work that we. Die to sin and live to grace.We can avoid the tyranny of sin. Paul is speaking of another new world and new identity (asGal 2: 19-20).Rom 6: 3-4 — The baptismal death to sin1. “are we you unaware that we were baptize into Christ…a. Paul knows about the tradition of baptism and presumes of this rite of Christian initiationof the communities. (Gal 3:26-27; I Cor 10:2; 12:12-13).b. this reality achieved by participation in Christ by buried in death and raised into life.Where do we get these ideas? Mystery cults? No. They come out of the Hebrewunderstanding of participation and identification in mystery such as Atonement, andPassover (Fitzmyer, p. 431; LTJ, p. 103).SESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 6 of 10

i. Paul uses in verbs with a prefix: syn=withii. walk (paripateo=halakah=walking in new life, new creationiii. Does Paul believing in baptism (“immersion”-Fitzmyer, p. 433) as the rite or does thisbelieve in the symbol of participation in the reality of Christ? Probably not.iv. We were buried with him through baptism into death, so tha , just as Christ was raisedfrom the death, so that , just as Christ was raised form the dead by the glory of theFather, we too might live in newness of life.• glory=doxa/kabod :new creation: this power in turn transforms the Christian whois gloried together with Christ (Fitzmyer)• new life: identification and belong in Christ as a new reality2. These views of Paul see clearly in a transformational power, a real change, and notjustification that is forensic (as Luther). “Through Christ‟s death the ruling power of sin wasbroken; all of the dominions and powers of the old aeon were cast out, and in the resurrectionof Christ the new aeon was begun (Fitymyer, p. 433).”Rom 6:5 — New PossibilityFor if we have grown into union with him through a death like life, we shall also be united withhim in the resurrectionPattern in Christ through death and resurrection rather than sin and death: union, conformity inthe pattern (=sumphutoi…omoiomati) seems the idea of “grown together with or Knit togetherwith the pattern (Byrne, p. 196).Rom 6: 6-7 — The crucifixion of the “old self”1. This material emphasizes the transformation elements of the new life. Con-crucified to the„old self‟ is pretty definite! “For a dead person has been absolved from sin.a. ”The old person is no longer a body of sin (=soma tes amartias) but a whole person underthe possibility the new.b. We will speak again the importance of the “body” as the openness to resurrection ratherthan sin and death .2. slavery to sin: this becomes a metaphor both of the old and the new, where “slavery” willbecome in the second part of chapter six the slavery to obedience, belong and master underthe Lord.3. vs. 7 has a translation issue: dikaiotai=acquits, freed or justify/acquit in the genuine Paulinesense (Fitzmyer, p. 436-7). Wright has a sense of “paying all debts” as a rabbinic principleabout death, thus meaning: „freed‟. Difficult to decide how to interpret.Rom 6: 8-10 — The destiny to share Christ’s risen life1. Paul emphasizes the reality of the new creation with some new aspects:a. believe we shall live with himb. Chirst dies no more, death no longer has power over himSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 7 of 10

c. Death dies no more irrevocably); life lives for God. This phrase: “life lives for God”describes the life of the new age (Byrne, p. 192) in emphasizes the total openness andsurrender to God and sovereignty and fidelity of Christ‟s earthly lifed. Emphasis the concentrating on the career of Christ.2. Wright states that vs. 10 has rhetorical force hat should not be overpressed for theologicalprecision (p. 540-1). What is important is power of the text to bring mean to the new creationsuch aphapax=once and for all), no longer reigning (kurieuei).Rom 6:11 — Dead to sin, living to God1. Paul summarizes this material by focusing on the being dead to sin and living for God inChrist Jesusa. logizesthe=consider (imperative): paraenetic, encourage: must realize that we are now ina new place. As sin has died irrevocably, this new real is irrevocably in the new place ofChrist.b. en xristo Iesou=in Christ Jesus: a very important phrase in the Pauline lexicon. This isthe first time he use the text in the letter (Fitzmyer)2. This is a powerful synthesis of the transformation from dead/sin to new life. Paul in a sensebrings this to a close with the phrase: in Jesus Christ and the wonderful phrase about livingfor God in Christ Jesus.Rom 6: 12-14 — Transition: Imperative and ExortationTherefore, do not let sin exercise dominion in your mortal bodies, to make you obey theirpassions. No longer present your members to sin as instruments of wickedness, but presentyourselves to God as those who have been brought from death to life, and present your membersto God as instruments of righteousness. For sin will have no dominion over you, since you arenot under law but under grace.1. The paradox of indicative and imperative: now the new realm in Christ has beenachievement, we must live it. This way of life is not automatic. We must live it. We mustwalk by the Spirit.2. Perhaps, the Catholic view of concupiscence is a theological locus that help us to understandthat sin is real, powerful and still present even after the death of sin. One needs the hortatoryparagraph to deal with the reality of being watchful (Fitzmyer, p. 446).3. The language of Paul here is realistica. not obey sins lustsb. do not put parts of your bodies to sin‟s disposal as weapons of wickednessi. battle of the soulii.“Offer your members to God” has sacrificial metaphorc. sin not to have sway over you but be under the graceSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 8 of 10

Rom 6: 15-<strong>23</strong> — The New ObedienceWhat then? Should we sin because we are not under law but under grace? By no means! Do younot know that if you present yourselves to anyone as obedient slaves, you are slaves of the onewhom you obey, either of sin, which leads to death, or of obedience, which leads torighteousness? But thanks be to God that you, having once been slaves of sin, have becomeobedient from the heart to the form of teaching to which you were entrusted, and that you,having been set free from sin, have become slaves of righteousness. I am speaking in humanterms because of your natural limitations. For just as you once presented your members asslaves to impurity and to greater and greater iniquity, so now present your members as slaves torighteousness for sanctification.When you were slaves of sin, you were free in regard to righteousness. So what advantage didyou then get from the things of which you now are ashamed? The end of those things is death.But now that you have been freed from sin and enslaved to God, the advantage you get issanctification. The end is eternal life. For the wages of sin is death, but the free gift of God iseternal life in Christ Jesus our Lord.Rom 6:15 — Grace does not mean freedom to sinti oun=what then? The beginning the questions of the diatribe to clarify and amplify regaring thelife of grace: obedience and servants (slavery) and the fear of libertarian without law (5: 20-21).Despite the fear of law, the drama, is LTJ says, not about the law “but about the deepestresponses of the human heart.”Rom 6: 16 — All slavery involves obedience1. LTJ and Fitzmyer speak about the culture of slavery and obedience which is very differentthan the first-century Mediterranean world. People were subordinate to all kinds of powersand everyone was always subject to someone else (LTJ, p. 107-8). Robert Gundry shows thatthe body had a master, either a good or bad master. Freedom is service under authority. Sothis material brings an understanding of slavery,obedience and freedom have a differentworld in a post-Enlightened world but not a strange world to Paul.2. “Paul gives us an image (slavery) and a principle (all slavery involves obedience to a master).Paul moves out of the image to address the situation to which it presently applies: one iseither in a situation of slavery to sin, which leads to death, or in the service of true obedience,which leads to righteousness. There is no other possibility” (Byrne, p. 201).Rom 6: 17-8 — Past and present contrasted1. Paul offers a number of aspects of the understanding of obedience and slavery:a. gratitude to God and praise at the change of enslavement form sin to righteousnessb. :Byrne and LTJ offer an understanding speaking of becoming “obedient from the heart tothe pattern of teaching.” Simply servile obedience/service of the slave must come fromfreedom and choice in order to be free of Christian obedienceSESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 9 of 10

2. Wright offers regards the comments about the heart and pattern of teaching in obedience iscovenant language.Rom 19-<strong>23</strong> — Past and present: the contrasting outcomes1. Metaphor here is a transfer from one slave to another, not use the economic slavery but thespiritual slavery of Christ. Paul is s peaking in human terms (analogy of slavery)a. 19b movement from impurity and lawlessness to righteousness for sanctificationb. 20-22: slavery freed from righteousness is death. But now that you have been freed fromsin and have become slaves of God, the benefit that you have leads to sanctification andeternal life. Former master brought death; new master (Christ) brings life.c. <strong>23</strong>: wage of sin is death; but the gift of God is eternal. NB the difference: there is nowage at all in the new situation but a gift.2. Sanctification is first used by Paul and doesn‟t focus on morality as must as holiness as arelationship to God of the Covenant at Sinai where morality is root in the Holy One (Wright).Fitzmyer presents the Pauline theology with ten list of effects of the Salvation Event amongPaul identifies of the second: sanctification (According to Paul, pp 10-15 ).3. LTJ (p. 111) lists a number important points regarding sanctification:a. holiness is connectded to Jesusb. holiness is noted in the gift of the holy Spiritc. called to be holy ones (saints): communityd. sanctification was eternal lifei. telos (purpose/end) of sanctification (eschatological)ii.eternal life is very familiar to the NT by virtually absent from the LXX translation ofTorah4. Close with eternal life in Christ Jesus our Lord (5:1.11.21; 6:<strong>23</strong>LECTIO DIVINA REFLECTIONChapters 5-6 bring the positive view of Christian life from baptism in the death and resurrectionof the Lord. One clear view of Christian life is the irrevocable nature of baptism and thechange/transformation from sin and death to eternal life. Even though Paul makes the point thatthis change is real, substantial and permanent but not automatic. The exhortation (imperative<strong>based</strong> on the indicative) means we must live who we are and what has happened to us. Howimportant is the gift of life and how powerful this change is even though we must continue tocommitment the new life. The paradox of Christian life is to live who we are, acknowledge ouridentity even though we must always become who we are by the power of the Spirit (8:26).SESSION IV, JULY 7, 2011 — ROMANS 5:1 <strong>TO</strong> 6:<strong>23</strong> Page 10 of 10