The Cradle, the Cross, and the Crown (121 page)

LITERATURE

Literary Plan

Recent scholars have made numerous attempts to classify the genre of Romans. Several scholars have been convinced by K. P. Donfried's classification of Romans as a “letter-essay”
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The letter essay has an epistolary introduction that includes a statement of the theme of the letter, a reference to the need or request that inspired the letter, the writer's response to the request with a statement of purpose, and a description of the method of presentation of the material. The transition from this introduction to the body was marked by a specific phrase
(proton men oun).
The body of the letter was “almost rigidly cast in the objective third person or editorial first person.”
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The arrangement of the body of the letter is flexible. The closings of the letter-essays reveal no consistent pattern.

Although Stirewalt is correct that his category has certain advantages over older terms such as “literary epistle” or
Lehrbrief
(German for “didactic letter”), this new classification offers no new insights into the interpretation of Romans. It tells interpreters nothing that they could not have already inferred from a close examination of the book.

Other scholars have suggested that Romans is best classified according to accepted categories of rhetoric. R. Jewett argued that rhetorical criticism of Romans “allows us to grasp the structure of the argument within the context of the peculiar purpose of the letter, which stands in a communicative context with a specific audience. This may allow us to counterbalance the tendency to follow the argument primarily from the viewpoint of contemporary theology.”
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Several have classified Romans as epideictic or demonstrative
rhetoric, a genre in which a writer reinforces values shared with his audience.
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Others classify the letter as protreptic rhetoric, a genre in which an author attempts to persuade his audience. D. Aune classified Romans as a “speech of exhortation”
(logos protreptikos)
set in an epistolary framework. In this kind of speech, a philosopher sought to win converts and attract young people to a particular way of life. Similarly, in Romans Paul addressed Roman Christians “to convince them (or remind them) of the truth of
his
version of the gospel (Rom. 2:16; see 16:25; Gal. 1:6—9; 2:1) and to encourage a commitment to the kind of lifestyle which Paul considered consistent with his gospel.”
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If rhetorical classifications are appropriate for Romans, this evidence may best support classification of the book as protreptic (persuasive) rhetoric.

A growing number of scholars argue that although rhetorical classification can be helpful, no classification fits the letter without significant modification. J. D. G. Dunn observed:

The key fact here is that the distinctiveness of the letter far outweighs the significance of its conformity with current literary or rhetorical custom. Parallels show chiefly how others wrote at that period; they provide no prescription for Paul's practice and no clear criterion by which to assess Paul; and the fact that no particular suggestion has commanded widespread assent in the correction discussion suggests that Paul's style was as much or more eclectic and instinctive than conventional and conformist.
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It is unlikely that Paul arranged his letter according to rhetorical conventions. Cranfield was correct when he noted: “Once having decided to attempt to compose a summary of the gospel as he had come to understand it, he allowed the inner logic of the gospel as he understood it itself to determine, at any rate for the most part, the structure and contents of what was now going to be the main body of his letter.”
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Several objective features of the letter aid interpreters in understanding its intended structure, and most scholars agree on its major divisions. The letter opens with an epistolary prescript (1:1—7), which summarizes Paul's gospel, followed by an expression of thanksgiving. Next is the proem containing preliminary comments (1:10—15) followed
by the programmatic statement that summarizes the message of the letter (1:16—17). This programmatic statement begins the doctrinal section of the letter (1:16—11:36), which is followed by a hortatory or ethical section (12:1—15:13). Paul included a summary of his travel plans and some requests for prayer (15:14—33), followed by a letter of recommendation for Phoebe and greetings to various groups and individuals in Rome (16:1—23). The letter concludes with a doxology (16:25—27).
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The major debate regarding the structure of Romans concerns the divisions of the doctrinal section. Scholars generally agree that the major divisions are chapters 1—8 and 9—16. They further agree that 1:16—4:25 and 6:1—8:39 constitute major units in the first division, but there is a lot of disagreement on the placement of chap. 5. Many scholars see chap. 5 as forming the conclusion of 1:16—4:25, but a slight majority thinks it introduces 6:1—8:39.
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The evidence for 5:1—8:39 as a major section of the letter is based on both the topic of the chapters and important structural markers. After an introductory paragraph (5:1—11), the section addresses three important freedoms for believers: freedom from sin and death (5:12—21), freedom from sin and self (chap. 6), and freedom from the law (chap. 7). The discussion of these areas of freedom naturally flows into a discussion of life in the Spirit. Moreover, the section divisions in chaps. 5—8 are marked by a concluding formula that appears at the end of chaps. 5, 6, 7, and 8 with only slight variation: “through
(dia)
Jesus Christ our Lord” (5:21; 7:23) and “in
(en)
Christ Jesus our Lord” (6:23; 8:39).
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OUTLINE

1. INTRODUCTION (1:1-15)
   
   1. Jesus Christ Is the Focus of the Gospel, and Paul Is Qualified to Proclaim It (1:1-7)
      
   2. Paul Thanks God for the Roman Christians and Expresses His Love for Them (1:8-15)
      
2. THEME: THE GOSPEL REVEALS GOD'S POWER FOR SALVATION AND HIS
   RIGHTEOUSNESS (1:16-17)
   
3. THE RIGHTEOUSNESS OF MAN: UNIVERSAL SINFULNESS AND JUSTIFICATION BY FAITH IN CHRIST (1:18-4:25)
   
   1. Man's Need for Justification (1:18-3:20)
      
      1. All Gentiles Are Sinners (1:18-32)
         
      2. All Jews Are Sinners (2:1-3:8)
         
      3. All People Are Sinners (3:9-20)
         
   2. God's Gift of Justification (3:21-4:25)
      
      1. God Provides Justification Through Christ by Faith (3:21-26)
         
      2. Justification of Both Jews and Gentiles Is Based on Faith Rather than Works (3:27-4:25)
         
4. THE BENEFITS CONFERRED BY THE GOSPEL (5:1-8:39)
   
   1. The Believer Has Peace, Righteousness, and Joy (5:1—11)
      
   2. The Believer Escapes the Consequences of Adam's Transgression, the Reign of Sin in Death (5:12-21)
      
   3. The Believer Is Liberated from Slavery to Sin (6:1-23)
      
   4. The Believer Is Liberated from Bondage to the Law (7:1-25)
      
   5. The Believer Lives a Righteous Life Through the Power of the Spirit (8:1-17)
      
   6. The Believer Will Ultimately Enjoy Complete Victory over Corruption (8:18-39)
      
5. THE RIGHTEOUSNESS OF GOD AND ISRAELS REJECTION OF THE GOSPEL (9:1-11:36)
   
   1. Israel Has Rejected Christ (9:1-5)
      
   2. Israel's Temporary Rejection of Christ Is Consistent with God's Eternal Plan (9:6-29)
      
   3. Israel's Temporary Rejection of Christ Is Due to Her Own Stubborn Pursuit of Self-Righteousness (9:30-10:21)
      
   4. God Has Chosen a Present Remnant of the Jews for Salvation While Hardening the Rest (11:1-10)
      
   5. God Will Ultimately Save the Nation of Israel (11:11-32)
      
   6. God's Plan Is Mysterious and Wise (11:33-36)
      
6. THE PRACTICAL IMPLICATIONS OF THE GOSPEL (12:1-15:13)
   
   1. Christians Should Respond to God's Mercy by Living Transformed Lives (12:1-2)
      
   2. Transformed Living Will Impact Relationships in the Church (12:3-21)
      
   3. Transformed Living Will Affect Relationships with Political Authorities (13:1-7)
      
   4. Transformed Living Is Urgent Because of the Nearness of Christ's Return (13:8-14)
      
   5. Transformed Living Will Lead to Mutual Acceptance of Stronger and Weaker Christians (14:1-15:13)
      
7. CONCLUSION (15:14-16:27)
   
   1. Paul's Travel Plans: Visiting Rome on the Way to Spain (15:14-33)
      
   2. Commendation of Phoebe and Greetings to Roman Christians (16:1-16)
      
   3. Final Warning (16:17-18)
      
   4. Final Commendation and Greetings (16:19-24)
      
   5. Concluding Benediction (16:25-27)
      

UNIT-BY-UNIT DISCUSSION

I. Introduction (1:1-15)

A. Jesus Christ Is the Focus of the Gospel, and Paul Is Qualified to Proclaim It.
(1:1—
7)
The introduction of the letter includes a brief summary of the gospel that highlights its foundation in the OT and its focus on Christ. Paul maintained at the very outset that the gospel he preached was not his message but God's (“God's good news,” 1:1) and that God had promised this gospel “long ago through His prophets in the Holy Scriptures” (1:2). The specific prophetic passage Paul cited at the end of the preface to Romans was Hab 2:4, which affirmed that “the righteous will live by faith” (1:17).

In essence, Paul devoted a significant portion of his letter to an exposition of this crucial passage, showing later that the same teaching was not even original with OT prophets such as Habakkuk but found already in the law—specifically in Gen 15:6, which stated that Abraham was righteous on the basis of his faith in God. Hence what is at stake is nothing other than the consistency of God's way of saving people and the truthfulness of his promises. Rightly understood, there was only one way of salvation—faith in God apart from works—and this saving plan had now come to its climactic fulfillment in Jesus’ death on the cross as the culminating expression of God's covenant-keeping faithfulness.

As Paul noted at the outset, Christ's Davidic lineage confirmed his right to rule as Messiah-King. By virtue of his resurrection, Jesus was also “the powerful Son of God” (1:4). Since the next occurrence of “power” in Romans refers to God's saving power (1:16), the title signified that Jesus possessed the power to save because of his resurrection (see 4:25; 1 Cor 15:14,17,20). Finally, Jesus was called “our Lord,” a title that clearly denoted deity (see 10:9, 13; Joel 2:32). Thus the introduction to the gospel focused on Jesus’ identity power, and authority as Messiah-King, Savior, and Lord-God. In addition, Paul briefly alluded to his Damascus road experience and apostolic call. He explained that Christ appointed him as an apostle in order to produce obedience among the Gentiles to the gospel command to believe the good news.
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This ministry was motivated by zeal for Jesus’ name, a desire to see Christ glorified among all the peoples of the earth.

B. Paul Thanks God for the Roman Christians and Expresses His Love for Them (1:8—15)
Paul explained that his failure to visit the churches of Rome did not imply his lack of concern for them. He prayed for them incessantly and thanked God for their faith that was acclaimed throughout the entire Christian world (1:8—10). He longed to preach the gospel in Rome due to a deep sense of obligation to proclaim Christ to all kinds of people.

II. Theme: The Gospel Reveals God's Power for Salvation and His Righteousness (1:16-17)

Romans 1:16—17 expresses the theme of the letter. Paul was not ashamed to proclaim the gospel because the gospel is God's saving power that accomplishes salvation for all who believe, whether they are Jews or Gentiles. The gospel reveals God's righteousness in declaring sinners to be righteous despite their misdeeds based on Jesus’ sacrificial death—a truth more fully developed in 3:21—26 (see below). Paul reminded his readers that salvation by faith was not a new message but in fact constituted the central message of the OT prophets (1:17, citing Hab 2:4, which is also cited at Gal 3:11; cf. Rom 1:1—2). For both
OT and NT believers, the righteousness that resulted in life had always been imputed on the basis of an individual's faith.

III. The Righteousness of Man: Universal Sinfulness and Justification by Faith in Christ (1:18-4:25)

A. Man's Need for Justification (1:18-3:20)
Beginning in 1:18, Paul explained that all individuals need justification since all are sinners who are justly condemned by God. Paul first addressed the sinfulness of Gentiles, then that of Jews, and then all humankind generally. Especially if Jewish-Gentile conflict is one of the major pastoral concerns that prompted Paul to take up his pen, this emphasis on humanity's universal sinfulness was designed to level the playing field at the beginning of Paul's letter. Jews and Gentiles alike must recognize themselves first and foremost as sinners saved by grace. Neither ethnic privilege nor numeric majority is a proper basis for arrogance. Hence Jews and Gentiles are to find their unity in their common justification by faith on the basis of Jesus’ substitutionary death on the cross, which is an expression of God's covenant-keeping love and faithfulness.

According to Paul, Gentiles deserved God's wrath because their sins were not committed in ignorance but involved suppression of the truths about God that were apparent to all (1:18). Man's chief sin is failure to give God the glory that he deserves. God expresses his wrath by releasing humanity to the corrupting power of sin so that man's sinful behavior becomes progressively more heinous and repulsive. Gentiles experience a spiritual and moral devolution that leads them to idolatry, sexual perversion, and complete moral decadence (1:26—27). They choose to live in rebellion against God despite their clear understanding that sin results in death.

Although the Jews may have felt that their moral superiority to Gentiles would benefit them in judgment, Paul warned that condemning others did not prevent God from noticing one's own guilt (2:1). God's kindness to Israel did not imply that the Jews were righteous in and of themselves so that they had no need to repent. On the contrary, God's kindness to Israel was a summons to repentance (2:4). God would judge each person fairly and give him either the punishment or reward that his deeds deserve. He would judge Jews and Gentiles equally, fairly, and justly because God's judgment was not based on favoritism. Ignorance of the written law did not exempt a person from judgment since God inscribed the requirements of the law on the heart of every person.