1st e-mail:
Hello, I know that many of you thought that I had forgotten about the “Bible Study” that I was talking about a couple of months ago. Well, I didn’t! So, here’s what we are going to do:
At least once a week I’ll be sending you a little “something” in your e-mail. We’ll start off looking at St. Paul: Who he was, what he did, what he thought, his purpose in writing, etc. The point is, we need to be able to understand something about St. Paul and his background to understand why he wrote the Book of Romans and what it means. The good thing is that this will be applicable to almost all of the letters attributed to St. Paul. After we do an overview on Paul, we’ll look at the chapters and the verses. OK, a few things to keep in mind:
1. I’m going to be basic so don’t expect me to be doing in-depth analysis of the original Greek, pouring over minority views or conspiracy theories, or giving lists of names of the scholars or commentators. I’ll give you some things for further reading if you want to go deeper, but my purpose is not to debate, argue, show off, or teach a group of scholars. My goal is that at the end of it all, you will understand St. Paul and the Book of Romans enough to really “get it”.
2. It is a bit difficult to have a lot of interaction using the e-mail method. Keep in mind that I am sending this out to several hundred people. I’d love to answer all your questions, but I might not. It’s not that I don’t love you J, it’s just that I’ll be buried if I try to answer every question. I’ll include some answers to questions in the subsequent e-mails that I send out. If I don’t answer your question, just remember that I still love you!
3. The ideal in a Bible Study would be to interact with you all on a personal level. We are really not able to do some things that I could do face to face. Prayer, reflection, clarity, and life application will suffer a bit. In the Fall I will probably do a few seminars where we could do this. For now, however, just keep in mind that it is a trial run so be patient.
4. The whole point of this is to help you deepen your faith and love of scripture. It is impossible to do that if you see it as an academic exercise. Make sure that you pray before and after each e-mail and as you learn ask the Holy Spirit to help you to apply it.
What we know about St. Paul comes to us from what he has written and from what Luke in Acts of the Apostles has written about him. We know very little from outside sources. Luckily, he and Luke give us a lot of good information. According to Paul:
1. He had a conversion where he saw the Lord (Jesus).
2. He persecuted the Church before his conversion.
3. After his conversion he went to Arabia for about 3 years.
4. He visited Jerusalem and the Apostles for a short time.
5. He did three missionary journeys and finally was arrested and sent to Rome (where he was finally killed by beheading).
About 1 AD Paul’s birth in Tarsus (in present day Turkey)
30 Jesus’ resurrection
32 (35?) Paul’s persecution of Christians (he had special permission)
32-35 Paul’s conversion (no mention of falling off a horse by the way)
32-35 Paul in Arabia (also Transjordan and later Damascus)
35 Paul’s first trip to Jerusalem (met with some of the “12” apostles)
35-38 Paul’s time in Tarsus (or somewhere close) and Antioch
48 First missionary journey (Acts 13-14)
49 Second trip to Jerusalem (Gal 2:1; Acts 15)
50-52 Second missionary journey (Acts 15:36-18:22)
51-52 Eighteen month say at Corinth (Acts 18:11)
53 At Antioch for about a year (Acts 1822-23)
53-57 Third missionary journey (Acts 18:23-21:17)
54-57 Three year stay at Ephesus (Acts 19:10)
58-60 Arrest and imprisonment in Caesarea (Acts 23:31-33) (jail was recently found)
60-62 Trip to Rome and imprisonment in Rome (Acts 27-28)
60-63(67?) Paul beheaded in Rome under the Caesar Nero
There were two main classes of Jewish leaders in Jesus’ day: Sadducees and Pharisees.
The Sadducees worked in the temple, did many of the priestly functions such as the official temple sacrifices, were most often wealthy, had administrative roles, only took the first five books of the Old Testament as inspired scripture, didn’t believe in the resurrection of the dead or angels, and were in cahoots with the Romans (and Herod) politically.
The Pharisees were the teachers. They were the “Rabbis” that you might think of. The Pharisee movement came in response to the Jews who were watering down their faith so they could be more “Greeklike” about 150 years before Jesus. The Greek culture dominated after Alexander the Great and Israel was controlled by the Greeks until the Maccabean (see Maccabees I and II) revolt and later the Roman occupation. Pharisee means “set apart” or “separated”. A good Pharisee is one who is “holy” and “separate” from those who don’t follow the Law (the rules and regulations given in the first five books of the Bible). They believed in the resurrection and angels. They also were more in line with Jesus’ theology, beliefs, and teachings.
Gamaleiel was a famous and respected Pharisee and perhaps the most famous of his day. Studying under him would be like studying physics under Einstein (OK, Einstein would be a lousy teacher, but you get the idea).
There were Jews that lived in Israel and Jews that moved away and lived in areas strongly influenced by the Greek culture. They are called “Hellenized” Jews (influenced by Greek culture) or Diaspora Jews (away from Israel). Although St. Paul was influenced by the Greek culture, he would have been a rabbi in the Jewish sense. His education and style were definitely Jewish and rabbinic but he also used his familiarity with Greek ways to his advantage. One example of this is his speech in Athens when he quotes a Greek poet (Acts 17:22-34). He uses what he can, but is rooted in his Jewishness more so than his Hellenistic knowledge.
His family came from some importance because he was a Roman Citizen. This “honor” gave him a legal avenue to appeal to Rome when he was on trial in Israel.
1. Paul had a vision of the risen Christ – this was the real beginning of his Christian faith.
2. He believed in the imminent second coming of Christ. Later “imminent” or “soon” got extended. He did what he could to “cool the jets” of the Church who often had “Second Coming Fever”. How did Jesus square with apocalyptic Old Testament works like Daniel and Joel?
3. Greeks didn’t believe in a resurrection of the body. Paul taught both body and soul would rise.
4. Paul almost died at Ephesus. He writes more after that point about patterning his life on the sufferings of Christ. Christina life is to share in His joy and suffering.
5. The false “prophets” and problems of Corinth inspire him to correct and define Church belief and practices more.
6. A controversy develops between Jewish Christians and Greek (Hellenistic) Christians. How Jewish do Greek converts need to be? This is a major element of his larger letters.
7. Since the Jews seem to be rejecting the Gospel and the Greeks seem to embrace it. How can this be part of the Father’s plan of salvation? Paul explores this – especially in Romans.
We may want St. Paul to write novels or systematic theological works, but what we have is what have. Paul wrote letters. The form is usually something like this:
a. Address and greeting – “hi guys, it’s me Paul, I hope and pray all is well…”
b. Thanksgiving – “I thank God for you all…”
c. Message – “Shape up you stupid people, don’t you remember what I told you…”
d. Conclusion – “God bless you, I’ll pray for you and I love you. By the way, could you bring me my hat? I left it in your house when I was there…”
OK, so I exaggerate a bit on substance but that is the usual style.
Because he wrote letters, we need to ask a few questions. Who was it addressed to? Was it intended for a small group or a large group? Is it a literary work or a personal letter (for example Romans is more of a literary work whereas Philemon was more of a personal letter)?
Because he wrote letters, remember that he didn’t address everything in every letter. Just as when we write letters we are writing about particular things within a particular culture to a particular issue. Much of the content is assumed by the reader. For example when Paul speaks of “shameful things” he is aware that the readers of his day knew what specifically he meant even if we might not.
Sometimes arguments need to be refined or nuanced later (such as Galatians gets nuanced in Romans). Letters are spontaneous, not usually revised or edited, brief, pointed, and often incomplete. Using one letter (such as Romans) to define all of Christian thought is a mistake. It is much better to allow them to build on each other including other books (such as the Gospels) and passed down understandings to get a clearer understanding of the whole. History is full of people who take a verse and make it say something against Christian understanding because they don’t keep the big picture in mind.
Who was Paul?
Acts of the Apostles describes St. Paul in these ways:
He had a conversion and three missionary journeys.
He was born in Tarsus (22:3)
Was a Pharisee taught be Gamaliel (the famous Rabbi of the day) (23:6)
A Roman Citizen (remember, that’s why he appealed to Rome in his trial) (16:37)
Jewish name “Saul” – Roman name “Paul” You might hear either name, but they are the same.
Missionary sent to the Gentiles. He actually went to Jews first, but was the first to really open the Church up to the Gentiles.
Wrote a bunch of letters. By the way, if you ever wondered why the order of St. Paul’s letters are like they are in the New Testament, it is by length. Romans is the longest, Philemon is the shortest.
Some of you may want to read on your own. Here are some good books on Romans:
7 Pauline Letters – Peter Ellis
Romans – The good News According to Paul: Daniel Harrington
Reading Romans – A Literary and Theological Commentary: Luke Timothy Johnson
Sacra Pagina Series – Romans: Brendan Byrne, S.J.
If we rightly understand ourselves, our problems are the problems of Paul; and if we be enlightened by the brightness of his answers, those answers must be ours.” – Karl Barth That means, there is a lot for us to learn from Paul. You know, those theologians have to make things sound good and fancy.
Most of Paul’s letters were written to continue his mission to the churches that he founded. Romans was an exception to this. Rome was already started. There was also a large Jewish community in Rome. By the 40s Christian beginnings were being made in the Jewish community and it was growing. Jews and Jewish Christians were expelled from Rome under Claudius in 49 AD. The minority Gentiles began to assume leadership after 49 AD. When the Jews returned in 54 AD and mixed with the growth of the Gentile church there were conflicts and controversies:
1. Who’s going to lead?
2. How Jewish do you need to be?
Paul wrote Romans in 56 or 57 from Corinth (16:21-23)
He wanted to write a more systematic explanation of the Gospel that he was preaching.
He wanted to defend criticisms and apprehensions of his teaching and approach to the Gospel.
He wanted to clarify the Old and New Law according to a Christian understanding.
He wanted to help the Roman Christians deal with their conflict and find their unity in Christ.
He wanted an answer to non-Jews being a part of God’s people, the status of the Mosaic Law, and Jewish refusal of the Gospel.
1. There are sharp oppositions (good vs. evil, light vs. darkness, truth vs. falsehood, life vs. death). St. Paul’s letters are prompting the reader to choose Christ. In doing so there are many effects in the life of the believer. Decisions are made between things. There are contrasts between one way of living (in Christ) and the opposite way of living (in the world). St. Paul loves to point these out.
2. God is all powerful and, while there is an opposing power, He will overcome.
You may have heard, “we all know who will win the war” referring to Jesus’ final victory. Paul wants the believer to know this and hold on to it.
3. The righteous will be vindicated.
Whether in this world or the next, God will always take care of his faithful. The resurrection of Jesus proves it.
4. In the resurrection of the dead, Jesus has already triumphed over sin, death, and Law. Also, those “in the Spirit” enjoy present benefits of God’s future kingdom: justification, peace with God, reconciliation, redemptions, and salvation.
The faith isn’t all about what lies ahead. The gifts of the promise are also available today.
This is a rough dividing up of the Letter to the Romans. If you have already read the book quickly and looked for a pattern you will have seen this already:
1. Definition of the gospel (1)
2. The universal need for the Gospel (1-3)
3. The gospel and faith (3-4)
4. The Gospel and freedom (5-7)
5. The Gospel and life in the Spirit (8)
6. The Gospel and God’s plan (9-11)
7. The Gospel and Christian life (12-13)
8. The Gospel and Community conflict (14)
9. Promotion of the Gospel (15)
Body: The whole person (usually in relation to God)
Death: a punishment for sin. The inherited state of humanity before Jesus’ victory.
Faith: Total trust in God working in a life of faithful action (love).
Flesh: An aspect of the person representing weakness and opposite to “spirit”. Try not to be too literal with his description. The body is still good (temple of the Holy Spirit). He is using the word a bit metaphorically. Many well intentioned people have erred in thinking that the body and its proper care are opposed to Christian spirituality.
Freedom: For Paul true freedom is the freedom to choose Christ and be freed from sin and death. Freedom is not the ability to do and say whatever one wants. “Choosing” sin is never freedom. He would cringe at terms such as “Pro-Choice” because choosing evil is never freedom. True freedom is found by faith and is often realized through real sacrifice.
Gentiles: The word literally means “nations”. In Paul’s case it usually refers to non Jews and sometimes Gentile Christians.
Gospel: Literally “Good News”. Jesus’ death and resurrection is the Gospel. What Jesus’ death and resurrection does for us is the application of the term for Paul.
Justification: Jesus’ action of acquitting us of guilt and making us righteous before God.
Law: Mosaic Law which cannot save but can point out sin and death and our need to be saved.
Life: Life in Christ
Righteousness: God’s justice making a new relationship between human beings and God
Salvation: Salvation from moral and physical evil.
Sin: Violation of god’s will but also a personification or power allied with death and the Law
Spirit: Humanly it is being open to God and life (living in the Spirit). The Holy Spirit is sometimes simply referred to as “Spirit”.
World: Can be neutral, but often symbolic of that which is under the domain or power of sin. It also is metaphorical. The earth is not bad; culture is not bad – only those things which are opposed to Christ and his reign. We are called to be in the world but not of the world.
1. What does the text say?
2. What is God saying to us today through the text?
3. What do we want to say to God in response?
4. What might God be asking of us?
OK, that is it for the preparation. Next e-mail will begin with chapter one. As you can tell, there is a lot of background to reading and understanding Romans. Hopefully, the introduction will help you to be able to read it within its proper context. Before you read chapter one, you might want to re-read the last three e-mails. Also, you might want to skim the Book before reading the first chapter.
Ancient writing and letters often opened with a greeting. It would be our, “howdy.” Paul does this in Chapter 1: 1-7, but it is centered in verse seven. Paul calls himself an “apostle”. The word literally means, “one who is sent out”. In his letters “apostle” can range from someone who is sent to preach to one who has witnessed the risen Christ. Paul considers himself an Apostle similar to the 12 because he witnessed the risen Christ and has been sent out by Jesus.
Paul briefly summarizes the Gospel of Jesus in verses 3-7: it was predicted, it is based in Jesus’ death and resurrection, and it is applied to our life in an “obedience of faith”. “Peace be with you” is a common phrase. It comes from the typical Jewish “Shalom” greeting which implies a desire that the person greeted will have right relationship with God, neighbor, and self.
After the introduction, he offers a prayer of thanksgiving and petition. At this point, although he has desired to visit the Church in Rome, he has not yet had the ability to do it. He thanks God as he recognizes the faith and work that they have already started. He wants to offer them “a spiritual gift” that will strengthen them in their faith. At the same time he recognizes that they will help him to strengthen his faith. Collaboration in the Gospel is one of Paul’s ongoing themes. Ministry is never a one way street. He mentions his intention of preaching the Gospel to all people: Jew, Greek, and Barbarian (literally, “bearded”, these would be mostly people outside of the Roman Empire). This is a premonition of his argument that Jesus opens up the Gospel to all people without regard to language, culture, or race.
Verses 16-17 are a general statement of Paul’s main theme. Jews and Greeks (meaning non-Jews) have access to salvation through faith in Jesus. He will spell this out in later chapters. The argument will be similar to this. “In the old days, God chose a people (Israel) and revealed the Law (10 commandments and the first 5 books of the Bible). In the fullness of time, God sent his Son so that all people have access to be “chosen” in Jesus. Yes, the Jews are still chosen but the Greeks are recently chosen. The ceremonial washings, outward signs (circumcision), kosher law, and rituals of the Old Law served their purpose, but no one is saved by observing these laws (many Jews believed following these laws brought salvation). The New Law of Christ supersedes them. The Old Law could not bring salvation; the New Law in Christ does. This New Law is accessed by faith in Christ. This faith is not mere intellectual consent, but is lived out in trust and obedience.”
St. Paul quotes Habakkuk 2:4 in verse 17: “the righteous shall live by faith.” This Old Testament prophet encouraged people of his day to have faith in God to save Israel from the Babylonian attacks around 600 BC. The original intention of the phrase was to give Israel courage to withstand attack and trust that in the end God’s justice will prevail. It is imaged in Jesus’ death and resurrection. God is on our side. Don’t trust in human willpower to keep ceremonial laws. Move forward with faith and trust in him.
Next time, the bad news for the Gentiles (non-Jews) and why they need salvation… For St. Paul, ignorance is not bliss.
Chapter 1, cont.
So, does humanity really need the Gospel anyway? Aren’t all people just fine the way they are? Isn’t Jesus just some wise religious teacher/guru who taught that God loves everyone and will save everyone whether they want it or not? Aren’t those who don’t believe in Jesus just as good as those who do? Didn’t Jesus say religion doesn’t matter as long as we try to be nice to people? Wouldn’t the irreligious and false believing religious be better off if we just left them alone – left them to their own practices?
Well, as contemporary and convenient as those images might be for some, they are far from what Jesus actually taught. They are far from what St. Paul taught. In the second half of chapter 1, Paul shows that humanity is not better off left to their ignorance. In fact we see what a Godless life leads to.
At this point, Paul is talking mostly about non-Jews who have not had access to the Law. Later, in the second half of Chapter 2, Paul will be addressing why even Jews who are faithfully following the Law need the Gospel.
There is something in Paul’s argument that anyone studying Catholic Theology will quickly recognize: Natural (moral) Law. One way to look at it is that even without divine public revelation like Jesus, the Bible, and the Church, etc. certain truths can be known by natural means. For example knowing that there is a God, creation was created by a creator, there is objective right and wrong, and we are not God are self-evident to an unbiased reasonable person. In short, you can see evidence of God by looking behind what he has made. Sin clouds this knowledge, but nevertheless, it is knowable. What Paul is saying in verses 18-32 is that, “even without the Law (think Old Testament teaching), people should know better than to do the degenerate things they are doing and excuse it as OK.”
He gives somewhat of a list of these immoral behaviors that people do:
1. Not admitting (even denying) the obvious: That there is One God and He deserves thanks and glory
2. Being proud – so proud that it leads to one becoming an idolater. (Exchanging truth about God for a lie) (worshipping the creation instead of the creator)
3. Impurity, lust, degradation of the body in all of its forms, homosexuality, sexually perverse actions, wickedness and evil (this covers a lot), greed, malice, envy, murder, rivalry, treachery, spite, gossip and lovers of scandal.
4. Hating God and being: insolent, haughty, boastful, ingenious in wickedness, rebellious toward parents, senseless, faithless, heartless, and ruthless
5. Even knowing in their hearts that a just punishment will be exacted by God, they flaunt their immorality and encourage others to do the same.
The list of immoral behaviors Paul uses is meant to be looked at as a whole. Without God, people do immoral stuff, lie about it, and even promote it as being good. This is a consequence of sin. Relation between knowledge of God and behavior is stressed. He didn’t list all vices nor did he describe any one of them in large detail. They are meant to stand together. The point is not to pick out individual sins but rather to admit that we need someone (God) to save us from ourselves. Who might that be? You guessed it: Jesus.
A couple of side notes: “Handed them over” means let them go their own way. It is the consequence of free will. (29-31) is a list of vices: Four are “filled with”, Five are “filled of”, 12 more are plainly listed. The final summary is (32)
In chapter 1 Paul uses the collective “them” to refer to the Gentiles. For example, “They have no excuse for they knew God and did not honor him as God or give thanks to him…(1:21)”. As we begin chapter 2 he begins talking to “you”. Who is this “you” that he is speaking to? As we will soon see, it will be somewhat of an imaginary arguing partner or an interlocutor. Think of it as the imaginary person who will debate and argue every point Paul will try to make. This interlocutor represents an observant Jew who believes that following the precepts of the Law (remember Law = observing the regulations and laws in the first five books of the Bible [Mosaic Law]) is all one needs to do to have salvation. Special emphasis is placed on observing the Law with all of its ceremonial and regulatory prescriptions. Circumcision is the greatest symbol as a Jewish trademark and outward sign of following the Law.
So, speaking to observant Jews, Paul says, “yes, the Gentiles are messed up and need salvation, but don’t think that you are above it!” The first 11 verses show that Jews and Greeks alike should be humble and repent, for “all” need God’s mercy and forgiveness. Therefore, the observant Jew should be careful not to condemn or judge as if they have some moral superiority. Those who know the truth yet do not practice it are worse off than the one who is ignorant. In addition, presuming God’s kindness with repenting is not a smart move since “there is no partiality with God (11)”.
There are a few things to keep in mind about what Paul is teaching as you read Chapter 2:
1. Jews need the Gospel despite having the Torah (Law).
2. Having “possession” of the Law does not equal “fully observing” the precepts of the Law.
3. Paul envisions a pagan following the “Law”. This is the “Law on the heart (Jeremiah 31:31-34) or Natural Law. For Paul, a pagan doing great in Natural Law is more pleasing before God than following the precepts of the Mosaic Law poorly.
4. Membership does have its privileges! Paul does recognize the privilege, benefit, and blessing of the being faithful to the Law (17-20). Read this carefully. Paul does not disregard the benefit of the Law.
5. Fun as it is, Circumcision does not save (25-29). Circumcision only has power for those who do the Law. Circumcision of the heart” is preferred by God. Spiritual Circumcision is openness to God.
OK, that should hold you over for a while. Coming up next, Chapter 3. It is a bit complex, but take what you already know from Chapter 2 and see if it helps to explain Chapter 3. It should be easier to follow the logical argument that Paul is making in Chapter 3.
8th E-Mail:
Remember in Chapter 2 the term “interlocutor”? If not review the last e-mail and it will tell you who this mysterious “interlocutor” is and what he believes. Well, here in chapter 3 we have Paul having his imaginary argument with his Jewish debater. In Chapter 3 the imaginary opponent is asking, “If Jews also need to be saved, what advantage is there in being a Jew?” Paul will say that there are many advantages in being Jewish – especially in the time leading up to Jesus.
1. They were entrusted with God’s revelation, a huge role in salvation history, and with the Messiah
2. They had a good head start to be able to receive the Messiah.
3. Just because some Jews were unfaithful (or rebellious in many Old Testament descriptions) doesn’t mean that God is unfaithful. Therefore, just as in the past, the promises God made still hold because he does not lie. He is faithful and just regardless of human beings.
The second question is, “if God’s grace is found in overcoming sin, wouldn’t it be better to sin more so that God’s glory and power to overcome sin would be even more evident?” Paul says this argument is foolish and anyone who would propose such a thing “will get what they deserve.”
“All” are under the domination of sin. Who is this “all”? Answer: both groups (Jews and Greeks). Greeks in their pagan ways sin and Jews, even with the Law, sin – therefore, “all” sin and are under the domination of sin. “All” need to be liberated from it in order to be brought into God’s kingdom. Verses 10-12 quote Psalm 14:1-3 and 53:2-4. These Psalms speak about “those” people (who seem to be Jews and non-Jews) who sin against “my” (God’s faithful and own) people. The end of both Psalms conclude with God promising restoration. The remainder (verses 12-19) focuses on parts of the body: throats (Ps 5;10), lips (Ps 140:4), mouths (Ps 10:7), feet (Is 59:7-8 Prv 1:16), and eyes (Ps 36:2).
So, if the goal is to be part of God’s “my” people, there needs to be liberation and restoration. This is true for the Greek, but it is also true for a member of the chosen people.
So what does all this mean? If anyone wants to enter into God’s kingdom, Jesus must save them and restore them. How does this happen? Answer: through grace and faith. The Law can lead someone to this point, but it can’t replace this point. “Works” such as circumcision, dietary law, and purification rituals (the things that Jews did that set them apart from the Greeks) cannot save. In other words, Paul is saying, “OK, imaginary debate partner, even if you are Jewish, you still need to be saved in Christ.”
Now, let’s bring the first three chapters together:
Main theological points in the early chapters
1. There is a relation between the Gospel and faith
2. No human can take credit for what God has done through Christ
3. The various prophets’ predictions of Messianic benefits are fulfilled in Jesus
4. Christ is the fulfillment of the Scriptures (Law)
5. We become part of Christ’s saving event by grace and “Faith”
6. “All have sinned” refers to more than personal sin, it is sin over humanity.
7. Jesus restores “all” (Jews/Greeks) through faith by what he has done in his death and resurrection.
8. Faith is how we enter into the “paschal mystery” or drama of the Gospel
9. Through Jesus’ death and resurrection, God’s righteousness is present now.
10. The righteousness of God is the basis for God declaring and making us righteous.
Do we annul the law by faith? What God really intended through the Law. No. Paul affirms its deeper sense.
Paul needs to go deeper and to the heart of the beginnings – Abraham. Since Abraham was “righteous” even before the Law of Moses, his example is relevant to Paul’s argument.
1. Abraham (the Father of the Jews) as an example and model of faith
2. Abraham was justified by faith (apart from circumcision and the Mosaic Law)
3. Abraham is an example of accepting the gospel and living by it.
The father of the Jewish faith is Abraham. (Incidentally, Christians, in our connection to Jesus, also extend back to Abraham.) Some have also made the argument that Abraham is the father of the Muslim faith (Islam). This is not true in the same way as it would be for Jews. Islam came about as a religion after 630 AD. Islam adopted Abraham after the fact and created a revisionist history (using and revising the story of Ishmael) to give the faith some historical credibility. There were never any real clear or consistent lines of faith or belief that could be traced back from Muhammad to Abraham. The Jews, in contrast, had a historically rooted faith that each previous generation received and passed down going back to the person of Abraham. Therefore, Abraham truly was a “Father” of the Jewish faith. Subsequent generations connected the different tribes of Israel with the sons of Abraham and the belief that they passed down from their father. Moses and the prophets expanded and expounded upon the primitive faith of Abraham, but it all started with Abraham.
St. Paul, knowing how important their “fatherhood” in Abraham was, used him to point out that he was first justified (made righteous) by God through faith (Genesis 15:6) and not by any ceremonial or dietary “works” (like circumcision) that later would set the Jews apart from the Gentiles. Only later (Genesis 17) was Abraham circumcised. Therefore, Abraham would be a Father to the “uncircumcised” as well as the “circumcised” because he was first made “Father” through faith even before his own circumcision and the Law of Moses.
I realize that for most of us circumcision, ritual purifications, and dietary law doesn’t mean much. For a practicing Jew in Paul’s day, however, it made all the difference in the world. A Jew who didn’t follow these laws would have been considered separated from the community of God’s chosen people. To imply, as Paul does, that Gentiles are also heirs to the promise would have been more than difficult for a good Jew to believe. In 4:11 Paul makes that shocking statement.
Since circumcision and the Law of Moses didn’t exist yet when God first made his promise (covenant), it shows that the original promise was made according to faith. For Christians, Jew and Gentile, justification comes by placing their faith in Jesus. Remember that many Jewish Christians were saying that good Christians also needed to follow the Law of Moses to be saved. Saint Paul is saying, “Sorry, it is through faith that we are saved, not by any ‘works of the law’ – look at Abraham!”
For Christians, Paul asks Jewish and Gentile Christians alike to imitate Abraham’s example of faith:
1. Abraham is Father of all believers
2. Abraham’s faith was a radical trust in God and living according to it.
3. Abraham’s faith was pure gift not wage.
4. Abraham was not yet circumcised. Therefore, blessings also apply to non Jews.
5. Circumcision was a “sign” of the righteousness he received.
6. The circumcised Abraham also needed to follow the way of faith for it to have an effect.
7. Christian faith is summarized in verse 25: Our faith is saving because we believe in Jesus who was handed over, raised from the dead, and raised to life for our justification.
Oh yes, I’m back. I had to take a couple of weeks to prepare and deliver the Archdiocesan class on the Old Testament. Of course the Old Testament is a good sized book to prepare and teach over a couple of weekends. But, I’m done with it now and now I need to get back to where I left off. In case you can’t remember where we left off, we are on Chapter 5. The good news is that we’ve already done the hard stuff. Now, everything else will fall in line. If you’ve got the first four chapters down, the next group (5-11) will be a logical progression of Paul’s thought. From chapter 12 on it is really smooth sailing (easy stuff). OK, so let’s get to it…
5:1-11: Being justified by faith in Jesus causes us or effects change in us to be at peace with God. Remember that “peace” means being in right relationship with God and his creation. At the same time we look forward to the full glory that will come (our life with God and the angels and saints in heaven). In this world there will be hardships and challenges, but even in these we can persevere in hope because of the “love” that has been poured into us in the Holy Spirit by Jesus through faith.
Some believe that they have sinned “too much”. Well, Paul says, some people will die for the sake of a good person. Jesus died for the worst of us. Therefore, we should not put limits on God’s love or power to reconcile us. Jesus’ death is proof of his unconditional love.
5:12-21: This section makes a comparison between Jesus and Adam. Adam was created sinless but sinned. Jesus, the new Adam, was sinless and stayed sinless. The first Adam brought sin and death into the world. Jesus, the new Adam, (because he did not sin and he died and rose from the dead) brings forgiveness, life, and restoration. The power of Jesus’ resurrection is much greater than any sin of Adam or even the accumulation of all sin after Adam. The Law of Moses was a good thing, but it can’t conquer sin itself. Jesus does conquer sin and death and forms a new creation in himself. Therefore, have faith in Jesus for salvation.
Yes, I know it has been a while, but now we need to finish Romans in the next few weeks before Advent. Therefore expect to see a lot more e-mails. You might need to recap with your old e-mails.
Thus far we have noted that Paul is saying that faith in Jesus, not following the Law, is what saves. Therefore his imaginary debater might say, “Well then, I guess it doesn’t matter if you sin or not because Jesus will save you!” “Maybe more sin will dispense more grace and glorify God all the more!” This imaginary debater is being sarcastic, of course.
This chapter is a fuller answer to the question of sin and grace than the introductory answer of chapter 3:5-8. It is a good question though. Are faith and forgiveness a license to sin without limit or consequence? Paul says, “by no means!”
Paul’s answer begins by calling baptism to the mind of the reader. We were baptized into his death and we are risen to new life in him. Therefore, we are not slaves to sin but are free to choose good in the newness of life that Jesus gives us. This is by grace through faith and summarized in 6:23: “The wages of sin is death but the free gift of God is eternal life in Christ Jesus our Lord.”
Paul is addressing a dangerous error in judgment that many might make. If one is free from the ceremonies and rituals of the Law of Moses, is it a free for all? Can a believer in Jesus do whatever he or she wants? What about the moral law? Do right and wrong matter? The error in this type of thinking is that it mistakes true freedom with freedom to do whatever one wants. True freedom, according to Paul, is freedom to be a “slave to God”. That might seem strange to us who come from an American culture of individualistic libertarian freedom. We often think that freedom includes the freedom to sin. Think of abortion for example. A woman may have the free choice to have an abortion, but the slavery that follows is anything but free. The effects, the healing that needs to happen, and the life that was lost are anything but freeing. Or think of pornography. One may be free to engage in pornography, but the slavery that follows is anything but freeing. Or, think of drug use. It might be a free choice, but once engaged, it enslaves.
When Paul is speaking about “slavery to God”, he is speaking about true freedom that liberates one above sin and death. Think about making a good or just decision. Doesn’t that bring about a sense of peace and freedom? So, Paul is simply saying, that life in Christ is not a “free for all” where people sin so they can say, “The more I sin the more God forgives, so I’ll sin even more so God can show off his greatness.” Rather, a life in Christ chooses against sin because freedom in Christ is the greater good.
So does that mean that if we follow Jesus we will never sin? Well, the short answer is no. Chapters 7-8 Paul will elaborate on sin within the Christian context.
You should remember the difference between the “flesh” and the “spirit” for Paul. The “flesh” usually refers to “things that are passing away” or transitory things. Verse 5 refers to these as natural inclinations or “passions”. For example, food isn’t a bad thing, but you don’t want to build your life on it because it doesn’t satisfy you forever and after death it will not matter. Food comes and goes. As long as we are in the world, we have a tension between the natural or physical inclinations that come and go and the spiritual ones that are eternal. Death ends the earthly inclinations and desires, but death will not end the spiritual desires. A “slave to the flesh” is one who is wholly dedicated only to the physical and earthly concerns. Paul’s point is that the New Law is “spirit” and the Old Law is “flesh” – not bad or evil necessarily, but just transitional until the good of the eternal (New Law) supersedes it.
In this chapter, Paul is continuing his thought about being freed from the Law now that the New Law (Jesus) has come. He gives an analogy of a woman who is free to marry after the death of a husband. While the husband is still alive, it would be adultery, but once the husband dies, remarrying is permitted. In a similar way, the old “husband” (the Old Testament Law) has passed away. Therefore, a follower of the New Law is not obligated to the Old Law in the same way as before. It is explaining the superiority of the eternal to the natural, the Old Law to the New.
The Old Law points out sin but can’t conquer it. In fact, Paul uses his own personal struggles against sin as an example of the struggle between the earthy and heavenly desires. We struggle against sin and righteousness. Paul is saying we should be driven by the Spirit and driven by the hope of eternal goods.
We will never overcome sin or get beyond the temporary nature of the Old Law until we embrace the New Law of Christ and allow him to lead us out of the things that are in passing.
The good thing about this chapter is that by now it should be making sense to you without a lot of explanation. If the Old Law is temporal and the New Law is eternal, or if the Law of Jesus fulfills and extends the Law to its fullest realization, it will affect everything. Paul uses “flesh” and “spirit” again in this chapter. Look at past explanations for these two terms. Life in the Spirit transforms even earthly life. It gives purpose, strength, and hope. The Holy Spirit is the gift that we received to lead us and the Holy Spirit empowers us to be faithful to the life in Christ that we have received by grace.
There are a few other themes that are included in the life in the Spirit.
1. We are children of God. We may have to suffer with Christ, but we will inherit the family treasures including true freedom, the love of God, and everlasting life in heaven.
2. There is a cosmic dimension. In today’s world where we hear a lot of pantheistic Earth worship, Paul puts things in their proper perspective. Creation is creation, but part of God’s plan. Just as we will be raised up in Christ, so will all of creation. The “labor pains” that Paul refers to is creation moving toward the “New Heavens and the New Earth” that will one day be when Christ reconciles all things in himself. So, yes, creation is creation, but it also will be transformed in the fullness of time and is part of God’s plan (therefore, it should be cared for appropriately).
3. The Spirit aids us in our weakness and in our prayer. Suffering as a disciple of Christ is unavoidable. Still, if we are directed to the eternal (Spirit) it will not compare to the realization of the promise we hope for. The love of Christ is more powerful than any other obstacle. Nothing can separate us from the love of Christ.
This chapter is particularly good for prayerful reading of scripture. If you haven’t done it yet, you might want to read this chapter again slowly and think about its content. It is easy to understand and very encouraging to a Christian believer.
From time to time I hear someone say that Paul is anti-Semitic. Nothing could be farther from the truth. In the second verse he says he would offer himself to be accursed and cut off from Christ if it could benefit his “brothers who are my own flesh and blood.” Later, in chapter 11 he will say that the Jewish people are still part of God’s plan and his chosen people – and God’s promise is irrevocable.
Paul loved his own brothers and sisters. Still, he did need to answer a question. Although some (perhaps many) Jews followed Jesus, why is it that so many chose not to become Christian? Good question. He will struggle with this question and give his thoughts on the matter in the next three chapters. Chapter nine begins to answer this answer:
1. God has kept his promise
To be an heir to God’s promise is more than just being born physically from Abraham. Look at Ishmael and Isaac or Jacob and Esau. God’s promise goes to those whom he chooses. Sometimes the “elder” serves the “younger”. (It is inferred that the younger is the Gentiles and the Elder is Israel.)
2. God is still just
God is merciful to whom he chooses. People cannot demand or deserve God’s mercy – he gives mercy on his own accord. He can be merciful to Jews and Gentiles. His plan is incomprehensible to us, but his plan has purpose. And who are we to question God’s ways?
3. This was predicted
Paul quotes various works of the Old Testament that show that it was predicted that God would use the Jews to reveal the Messiah, the Gentiles would be included in the Kingdom of God, and both Jews and Gentiles will find salvation through faith.
So, in answer to the original question, it seems that Paul is saying that many Jews did not choose Christ’s salvation by faith because they thought they could achieve righteousness by the Law instead of faith. In spite of that, God still used the situation to bring the Gospel to the Gentiles – and there is still a plan for the Jews.
Chapters 10 and 11 sum up what Paul began in Chapter 9. The question remains: Why didn’t a larger number of the Jews come to believe in Christ? Paul reflects on this and comes up with more thoughts to add to the previous chapter:
1. The Jews failed to see that the “Law” was meant to be fulfillment in Christ. Instead they cling to the letter of the Law of Moses thinking it is where they will find salvation. Paul says that the New Law in Christ which is placed in our hearts by faith is where salvation is found. Deuteronomy 30: 11-13 says that the Law was not intended to be obscure or out of reach. Paul reasons that the intention is made actual in Jesus.
2. Did the Jews not hear or understand? It seems that he is saying that the Gospel of Jesus (Paul’s preaching the Word) has gone out, yet many still do not accept it. But, he believes that this is part of God’s plan.
3. There is still a remnant group of Jews who did follow Christ. They are similar to Old Testament patterns of remnant believers found in their history (like Elijah, Jeremiah, Isaiah, etc). He’s saying that there are faithful Jews who became Christian – including himself.
4. Israel and the Jews are still the chosen people and part of God’s plan. God’s promises are never withdrawn. Saint Paul says (in 11:29), “There is no change of mind on God’s part about the gifts he has made or of his choice.” Those whom God has clouded, confused, hardened their hearts, or created stiff necks (Old Testament ways of saying people that for whatever reason did not recognize and follow God’s plan) he has shown mercy.
5. “Hey Gentiles, don’t get cocky!” Paul uses a grafting analogy to show that when the Jews do come back to the tree (Jesus) it will be natural. In other words he is saying, “show them respect and know that you owe them for the ability to be grafted to the tree.”
6. Paul believes that when the time is right, the Gentiles be an instrument to draw the Jews back into the fullness of God’s plan. When this happens, it will be even more glorious than the Gentiles entry. He also seems to suggest that it will happen latter rather than sooner – perhaps in the end times when Jesus brings all people into himself. In the meantime, we (Gentiles) should do what we can to open that door.
Paul knows that what he speaks about is hard for the human mind to fully grasp. Therefore, he ends chapter 11 with a prayer to God’s mercy and wisdom that is beyond our understanding. He tried to understand, reflect, and explain. In the end, however, he leaves it to God’s infinite plan. A good lesson for us as well.
Chapter 12 begins the last part of the epistle. Paul has laid the groundwork in the previous chapters. He has shown that the Old Law has been transformed into the New through Christ and we enter into that Law through faith by grace. Therefore, as members of Church, we are heirs to the kingdom of Jesus. The Jews don’t lose their inheritance or promise, yet there will come the day when all are united in Christ.
So what does that mean for us? Our lives should reflect the reality of what Jesus has accomplished and is still accomplishing. Our worship is not external or merely ritualistic but is spiritual and includes our entire selves. Our lives reflect the humility and charity of Jesus. We love all people as Jesus did – even those considered enemies. Chapter 12 makes for good spiritual reading. It is straightforward, edifying, and easy to grasp.
The conclusion of Romans gives advice and deals with some pastoral concerns particular to the church in Rome:
1. How do Christians relate to the Roman Empire? Be obedient to legitimate authority but don’t deny your Christian principles.
2. The Law of Love. Properly understood, all of the Law is included in the command of Jesus to love.
3. Charity. Be helpful to those who are still trying to figure the Gospel out. Help them to come to a right balance. Be patient and loving in your teaching. Think of them first.
4. Paul’s future plans are given. He hopes to get to Rome soon.
5. He says hi to friends and gives them a plug.
6. He gives a final warning against people who are divisive or destructive.
7. He ends the letter with a prayer.