Reflections on Romans (4)

Common ground with the Romans (1:6-7a).

Paul uses his unique call and commission to denote common ground with himself and the Roman saints. Many classify these verses as parenthetical.[1] The emphasis is on the Roman saints. The church is clearly connected to Gentiles (1:5). The question is if this only refers to the ethnic gentiles? There are two prominent views:

·         The church is made of mainly Gentiles (Schreiner). This could include the idea that Paul was speaking only to the Gentile portion of the church, not the Jewish side.

·         The reference to Gentiles points to the geographical location, thus the Gentile world (Cranfield). This seems to be the prominent view among scholars. This would account for the references to Jews who are living in Gentile territory (Rom. 2:17).[2]

These believers had three things in common with Paul, brought out by the words “you also” were—

·         “Called of Jesus Christ” (1:6). The phrase is commonly identified as a possessive genitive indicating called to belong to Jesus Christ.[3] The Romans would understand that they, like Paul, were called to belong to Christ. Some would translate the word of as by. We are called by God to belong to Jesus Christ, which makes us a part of Jesus Christ. It is the choice of God the Father. The Christian is a called person.  The choice of God is in power, not according to the flesh, but in Christ who is our wisdom, righteousness, redemption, and sanctification (1 Cor. 1:24-30). This implies dependence on God’s call and will. Theologians refer to this as the effectual call. It is defined as:

“The work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds to the knowledge of Christ and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.”[4]

·         “Beloved by God” (1:7). Like Paul, the Romans were beloved by God. We are the object of God’s love. Paul uses it a number of times for a characteristic of believers (cf. Rom. 12:19; 16:8-9. 12; 1 Cor. 10:14; Col. 3:12). While God loves the world (John 3:16), but this is on deeper and personal level (1 John 3:1). This dative substantival participle is used in the connection with “your loved.” designate: “(1) the people of faith who are loved by God, (2) Unbelieving Jews, whom God loves ‘because of the patriarchs,’ and (3) those whom Paul himself loves as believers in Christ and his coworkers”[5] (cf. Romans 9:25; Col. 3:12; Rom. 11:28; Rom. 16:5, 8, 9, 12). We are beloved not because of our merit and goodness, we are beloved because of the effectual work of Christ for us. The reason is because of our identification of being accepted in the Beloved (Eph. 1:6). 

·         “Called [as][6] saints” (1:7). The word saint means separated or holy one. The words saints and holy is from a common root word (hagios) meaning separated from a common condition. The temple is called holy because it is separate and different from other buildings. Barclay declares, “it is to have a different standard, a different peace and beauty from the stained, frustrate, defeated life of the world—God.”[7] Believers are called saints meaning separated ones. Being separated to God makes us saints. The phrase, “called saints,” has two vital aspects: First, believers are holy people according to God. Second, they are called to a new status and responsibility to God.[8] It is not something we do but is done to us by God. He separated us for His purpose to work through us.

We have the same common ground today as well. We are called; beloved; and saints through Christ our Lord.

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[1] Douglas J. Moo, NICNT: ROMANS, 53. C.E.B. Cranfield, ICC; ROMANS, 67. Also Richard N. Longenecker, NIGTC: ROMANS, 83.

[2] See Introduction about the Roman church, especially on the audience of the epistle. 

[3] Richard N Longenecker, NIGTC: ROMANS, 83; However, it is not without debate, F. Godet, ROMANS, 83. says it is a genitive of cause—the   calling that comes from Jesus Christ. I take it as Christ being the agent of the call, not the source of the call. 

[4] James Oliver Buswell Jr., A SYSTEMATIC THEOLOG OF THE CHRISTIAN RELIGION [Grand Rapids, Zondervan, 1962], 2:157-158.

[5]  Richard N. Longenecker, NIGTC: ROMANS, 84-85.

[6] The word “as” / “to be” (KJV) are words added by the translators as it is in italics in the translation. The words are not in the Greek text.

[7] William Barclay, THE MIND OF PAUL, [London, Collins / Fontana Books, 1965], 38.

[8]  Richard N. Longenecker, NIGTC: ROMANS, 86.

Reflections on Romans (3)

ROMANS 1:5

Paul is a receiver of grace and apostleship (1:5). Paul brings out a number of issues in this text.

The phrase “Though whom” connects verses 4 and 5.  Clearly, Paul is a receiver by the means of Jesus Christ. It reveals the continued activity of Christ and indicates that God is the source (cf. 1 Cor. 1:9; Gal. 1:1). Some downgrade this phrase, saying it is “scarcely necessary.”^[1] “Though whom” or “by whom (KJV) is the preposition genitive, dia, signifying immediate agency or instrumentality. Wallace identifies it as a genitive of production which produces the nouns (grace and apostleship).^[2]

The main verb is the word “received,” which means to take in hand, thus, to receive as a gift. It applies directly to Paul. It is used with the word “we,” an epistolary plural, which we would call an editorial “we” and refers to Paul alone. It speaks of Paul, who alone is the Apostle to the Gentiles (cf. 1:8-16; 11:13)

What he received is identified by the two main nouns: The nouns of grace and apostleship entail his mission and area of responsibility. They specify the awareness that his ministry is unique to the Gentiles (cf. 1:8-16). He states clearly in verse 5 that his ministry for all the Gentiles. There is some debate on the understanding of these two nouns. Either way is permissible.^[3] Some understand these as two distinct things: grace and apostleship. Others take it as a hendiadys denoting grace-apostleship. If this is correct, it certainly signifies that the apostleship was a gift of grace. However, Haldane is probably correct that gracious gifts to be used in His service.

The purpose of grace and apostleship to Paul is “to bring about [the] obedience of faith” (1:5). The phrase conveys an evangelistic element. It is used both at the beginning of the epistle and at the end (16:26). Gentile obedience has particular reference to the ministry of Paul and his gospel or apostleship (15:18). Paul received grace and the gracious gift of apostleship for the purpose of obedience of faith.^[4] It gives the essence of Paul’s ministry. The phrase itself has given way to a number of interpretations, which Longenecker contributes to the uncertainty of the meaning of the genitive (of faith). He identifies 5 ways in which it could be taken, but he takes it as a genitive of source.^[5] Thus, the obedience that comes from faith. However, it seems that most take it as a genitive of apposition. Moo makes these two statements the same: “This obedience to Christ as Lord is always closely related to faith, both as an initial, decisive step of faith and as a continuing faith relationship with Christ. In light of this, we understand the words obedience and faith to be mutually interpreting; obedience always involves faith, and faith always involves obedience.”^[6] Godet says, “The only possible meaning is: the obedience which consists in faith itself.”^[7] Obedience and faith in apposition are common in this epistle: Rom. 1:8; 16:19, 10:16; 11:23, 30, 31; 15:18. It is the believer’s response to the gospel of grace, especially the Gentile aspect of the gospel.

The object of this mission to bring obedience of faith “among all the Gentiles” (1:5). Paul’s apostleship was a Gentile apostleship (Rom. 11:13; Eph. 3:1-10). Only Paul has such an apostleship…it was unique, directed, and focused upon the Gentiles. The core of “obedience of faith’ is a part of the mystery/secret (Rom. 16:25-26). It is a manifestation of the mystery. It is the substance of Gentile eternal salvation. It is a realization of the dispensation of grace (Eph. 3:2-3). The heart of its content is the equality of Jew and Gentile (Eph. 3:6). “Paul’s commission is to be viewed as other less than the eschatological actualization of the eternal plan to create faith’s obedience among the nations”^[8] (Eph. 3:10-12)

It should not be limited to the Pauline mission but includes ethical elements as well. This involved obedience, which is an ethical demand. Surely, the phrase included an ethical sidestep to the Law. As Garlington states:

Whereas before to be a member of the covenant people was to live within the boundary set by the law, the eschatological people have assumed a new corporate identity. And since there is now “no distinction” between Jew and Gentile (1:16-17; 2:11; 10:12; etc.), Paul endeavors in Romans to expound the ethical and social expression of this new corporate entity.^[9]

The ethical demand centers upon the phrase “obedience to the faith.” “Faith obedience is set in vivid contrast with legal obedience” correctly states Welch.^[10] It is now by faith, not the law, which controls this new corporate body.  In every occurrence in Romans obedience has reference to Christian behavior (cf. 2:8, 5:19; 6:12, 16-17). Ethical obedience has the essence of faith. This is clear in Paul, indicating disobedience is equivalent to unbelief (cf. Rom 10:16, 21; 11:23; 15:31). 

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[1]  C.E.B. Cranfield, ICC: ROMANS, [Edinburgh, T&T Clark, 1975], 1:66

[2]  Daniel B Wallace, GREEK GRAMMAR: BEYOND THE BASICS, [Grand Rapids MI, Zondervan, 1996], 105-106.

[3]  C.E.B. Cranfield, ICC; ROMANS, 1:66;

[4] This “gives voice to the design of the apostles missionary gospel” notes D.B. Garlington, “The obedience of Faith in the Letter to the Romans,” Part 1; WESTMINSTER THEOLOGICAL JOURNAL 52, 1990, 201.

[5]  Richard N. Longenecker, NIGTC: ROMANS, 79-80; See Cranfield, ROMANS, 1:66 for seven options.

[6]  Douglas J. Moo, NICNT: ROMANS, 54.

[7]  F. Godet, COMMENTARY ON THE EPISTLE TO THE ROMANS, [Grand Rapids MI, Zondervan, reprint 1956], 82.

[8] D,B. Garlington, The Obedience of Faith,” Part 1, 205.

[9] IBID, Part 1, 202.

[10] Charles H. Welch, JUST AND THE JUSTIFIED, [London, Berean Publishing Trust, reprint 1971], 9.