Romans 5:1-11 is often neglected in biblical scholarship, yet this passage contains rich theology that shapes how we live. In this paper, several points of interest will be explored. First off, 5:1-11’s structural role and purpose within the letter will be gleaned. Next, Paul’s use of 1st plural in the passage will also be looked at. Finally, an exegesis of the passage will be done with a special focus given to v.7’s disputed content.
Rhetorical Bridge There exists no debate that argues vv.1-11’s connectedness within itself, but discerning its purpose and structural role in the letter in more difficult. The phrase Dicaioqevntes ou\n ejc pivstews (“Therefore having been justified by faith”) sums up the argument of the previous chapters. Having
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According to Dunn, this language would be familiar to Jews as martyr language (Maccabean martyrs in 160s B.C.E.). Instead of dying for the law or the nation, Jesus Christ died vicariously for the ungodly. This would have greatly contrasted with the need to die for a good cause. To many, the ungodly is not a good cause.
The Righteous and the Good (v.7) It is difficult to assess the meaning of v.7 because of the confusing Greek, the sudden change to 3rd person, and the vague words divkaioV and ajgaqovV. Are “good” and “righteous” synonymous? Is this a parenthetical remark added by Paul later? Is being “good” better than being “righteous”? A.D. Clarke offers six lines of interpretation of the verse.
1. The nouns are synonymous.
2. Between dikaiouv and tou: ajgaqou:, tou: ajgaqou: is a more positive description.
3. Paul makes an untrue and rash statement in v.7a which he quickly clarifies in v.7b
4. Because of the anarthrous dikaiouv, tou: ajgaqou is understood to be neuter and is thus translated “good cause” while dikaiouv remains “righteous man.”
5. Here, tou: ajgaqouv is translated as
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Cranfield notes the contrast between “boast in God through our Lord Jesus Christ” here in v.11 versus “boast in God” in 2:17. Through Christ we boast while without him our boasting is of self-righteousness. A signal pointing to the end of the passage is the chiastic structure. Achtemeier explains it this way, “Paul begins his discussion (vv.1-2) with the statement (an inference from 4:25) that we may have peace (v.1) and hence we may be confident (v.2). He end his discussion (v.11) with the statement that we may be confident (v.11a) since we have reconciliation (peace; v.11b).” Thus, a A (v.1), B (v.2), B` (v.11a), A` (v.11b) structure neatly encapsulates the passage.
Conclusion
The preceding exegesis on Romans 5:1-11 was written in order to better understand its purpose and role within the letter as well as its meaning within its context. In short, this passage serves both as a conclusion to Paul’s argument about justification (3:21-4:25) and an introduction to Paul’s argument about the lives of those who are justified by faith (5-8) and thus links the two together. In this passage, Paul more specifically addresses his Roman audience by using 1st person plural while building rapport and common ground in what they collectively believe. Romans 5:1-11 itself discusses our righteousness only acquired by Christ’s death for our sins through his
Paul the Apostle is the central figure in many New Testament writings. Many historians have attributed fourteen New Testament letters to Paul’s writing; seven of these letters are uncontested meaning historians are sure that Paul wrote them, the remaining seven are contested. Paul was not always a Christian; in fact, he persecuted Christians before Christ came and temporarily blinded him. Upon seeing Christ, Paul devoted his life to Christianity and set out to spread the teachings of Christ. Scholars often credit Paul’s leadership to the ability of the Church to become Hellenistic in one generation. Paul also answered specific worries and questions that his converters may have had in many of his writings; one of these writings is 1 Corinthians. In 1 Corinthians, Paul set out to deal with the many believers in Corinth who are divided into the followings of Paul or Apollos rather than Christianity as a whole. The converts of Paul in 1 Corinthians 12-14 were divided during times of worship because of jealousy invoked by the spiritual gifts received from the “Spirit”; the worships and the church became a place to boast who is closest to God, instead of a place of worship, interpretation, and love. In 1 Corinthians 14:26-33, Paul set guidelines in times of worship to heal the divide among his converts present in 1 Corinthians 12-14.
...be protected from sin and evil. Paul goes on to say pray for the Lord’s people and to also pray for him as well. Chapter 6 ends with a conclusion where Paul gives Tychicus the authority to bear this epistle and he considered him and faithful servant of the Lord. The end if concluded with grace and love from the Father and the Lord Jesus Christ.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
...ft who is actually honest. To Paul, the ultimate place in life is to be a part of the upper class. Paul had to try very hard, and be very dishonest, to convey a certain image so that he would be accepted as a part of that class. At this moment, since the best place to be is the upper class, and if one must be dishonest to achieve high social status, Paul wonders how there can be anyone in the world who is honest because everyone should be striving to be a part of the upper class. As far as Paul is concerned, his deceitful measures were an acceptable means for achieving his goal.
An awareness of the historical-cultural background of Paul’s letter to Philemon will aid in interpretation of the text. The information gleamed should allow for a greater contextual appreciation. With this knowledge in hand, the reader can grasp a deeper understanding of the theological teachings of the book of Philemon.
In trying to understand Philippians 2:5-11 it is equally important to understand what is going on both before this passage occurs and what happens after. Paul is writing a letter to the church in Philippi and unlike some of his other letters he is filled with joy when writing to them. Immediately his letter begins with praise and thanksgiving directed towards the Philippians due to their kindness and provisions that they had consistently provided for Paul while he was in Prison. Paul then goes on to write about the fact that his imprisonment has advanced the Gospel of Christ. Paul then continues on to talk about the way in which the Philippians need to compose themselves and tells them to “stand firm in the one Spirit, striving together as one for the faith of the gospel” (1:27). He says this because at the time the Philippians had a lot of forces that opposed them, just as Christ did when he was here on earth. Rather then becoming boastful or prideful Paul urges the Philippians to be like a servant who gives all the glory to God and not upon oneself. This then leads him into 2:5-11.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
From the outset of the story, the reader is shown Paul's thoughts. Through this the story tells us that Paul has a very active imagination. This is shown when Pauls says, "Then,
Jesus and Paul are two crucial characters in the New Testament. They both depict the Gospel on which Christianity is based upon, but there is debate about rather these two versions of the Gospel are complementary. Scholars like George Shaw claim that Paul is “anti-Christian,” and he “produced a fantastic theology” (Shaw 415-416). On the other hand, I believe that even though Jesus and Paul may present the Gospel different at times, they are still advocating the same religion. Through the understanding of the Gospels and Paul’s letters it is clear that Jesus and Paul have the same underlining goals and values.
New Revised Standard Version. New York: American Bible Society, 1989. Print. The. Russell, Eddie.
"There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death" (Rom 8:1-2). Paul believes if you are in Christ Jesus, then you will be saved. Because of Jesus' selflessness, he has freed us from sin and death. God had created the world through wisdom and with Adam we then were under the reign of sin. Then, with the resurrection of Jesus, He freed us from the law and we entered into a period of grace with God. We are living by the Spirit in an era of grace, so therefore we should be dead to sin. Paul explains this in greater detail in the beginning of Romans in 3:9.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
In this paper I am trying to find out what true Biblical exegesis means. By finding that truth then I and the person reading this paper can leave with an understand-ing on how to comprehend the content of exegesis. Through out my paper you will see noted some of my sources. I have carefully read these books and have selected the best ones to fit the purpose of this document. I will be exploring many areas of exegesis and will be giving you a brief overview of these and then explaining different uses for exegesis.
Class notes. Man’s Desperate Need of Righteousness and God’s Glorious Provision of Righteousness. Faith Christian University. Orlando, Florida. August 2011.
Paul’s opening question sounds like the introduction to a response to earlier material: “31What then will we say to these things?” Who are ‘we,’ what are ‘these things,’ and what will Paul say? Though the fact that Paul is introducing his own text may lead one to view the ‘we’ as papal (i.e., self-referential), Paul uses ‘we’ earlier in Rom (e.g., 5:1) to refer to all people God has justified, Jew and Gentile. I think this latter antecedent is preferable, especially considering that in the rest of the text he asks several questions; the response he elicits from his audience can then be part of ‘what we will say to these things.’