Exegetical Examination Of The Apostle Pauls Letter Religion Essay

Introduction

This paper concerns itself with an exegetical scrutiny of a part of the Apostle Paul ‘s missive to the Romans ( 5:12-21 ) . Though Romans is good known for the soteriological subjects that are presented, merely a brief overview of the genre, intents and docket of the author are here presented although much can be ascertained about the people to whom Paul wrote, by analyzing the assorted statements contained in the epistle that aid to bespeak the juncture for which he wrote. Osborne states that there are a figure of possibilities for the juncture of this authorship, including, a collection of Christian instruction, Paul ‘s mature thought on indispensable Christianity, a treatment of the province of the church, a round missive, with “ to Rome ” subsequently added, a pronunciamento of his divinity, the apostles attempt to set an apostolic cast on a church that was non founded by an apostle, and several others.[ 1 ]

There are several issues that present themselves with respect to the peculiar transition to be examined and these issues are inculcated in other transitions as good. Is Adam presented as a “ federal ” caput as the representation for all humanity? Was Adams original wickedness perpetuated? Other issues to be considered include: the entryway of wickedness into the human race, the transmittal of blameworthiness, the human impulse toward wickedness and ungodliness, every bit good as the salvation, grace, justification and life brought Forth by Jesus Christ. Regardless of 1s positions on the intents of Paul ‘s epistle to the Romans, much can be ascertained with respect to his theological position and cardinal subject of justification by religion.

Larger Context of the Passage

The epistle to the Romans is without inquiry, one of Paul ‘s most theological Hagiographas. There can be no uncertainty that the apostle wrote to supply understanding with respect to the foundational properties of redemption. However, we must besides acknowledge that Paul addressed this epistle to a existent ( historical ) church with existent jobs. Osborn provinces, “ It is true that in it Paul summarizes his philosophy of redemption in a deeper manner than in any other epistle, but Paul did so to work out bing jobs in the Roman church. Still, it is surely likely that he went beyond the state of affairs in Rome in order to sum up the Gospel for all who read it ” .[ 2 ]Therefore, in the broader context of the selected transition, the apostle trades with such issues as the cosmopolitan nature of wickedness, justification based on religion, sanctification portrayed as a release from the effects of wickedness and a religious walk in newness of life, God ‘s covenant traffics with Israel, and exhortation to walk in the spirit, and eventually, an exhortation to pattern benevolence and maintain Christian love and integrity.

Immediate Context of the Passage

In striking a contrast between Adam and Jesus Christ, Paul traces the transmittal of wickedness into the human race by Adams evildoing and though the inquiry presents itself as to how Adam ‘s wickedness is transmitted to his progeny, it is evident that all are guilty before God and bear the blameworthiness of this evildoing. Likewise, Paul emphasizes the supreme adequateness of Christ ‘s forfeit as expiation for evildoing. Just as disapprobation has come upon all work forces through the evildoing of Adam, even so, salvation comes though forfeit and expiation by Jesus Christ. Lea and Black concur stating, “ To Paul, Adam was a historical figure who represented humanity. Paul believed that all of humanity foremost existed in Adam. Adam stood at the caput of iniquitous humanity. Jesus, by contrast, stood at the caput of ransomed humanity. Paul pointed out that the old relationship of wickedness and decease in Adam had been broken and was replaced by grace and life in Christ. ”[ 3 ]The subject to which Paul addresses his observations is that of the catholicity of wickedness. Paul argues from the point of view of the fact of decease[ 4 ]in that decease itself has passed on to mankind and exemplifies the cosmopolitan liability of guilt. Mankind was non created to decease but to populate.[ 5 ]“ Therefore wherever there is human nature, since Adam fell, there is wickedness, in its signifier of guilt ” .[ 6 ]What becomes evident is that world inherits the impulse toward wickedness and that decease has entered the universe through wickedness and hence, all are capable to its power.

Yet this subject should non be seen as the cardinal subject of the transition, but alternatively the justification that God has given through the act of expiation by Christ, as set Forth in this transition. With respect to the overarching subject of Romans, Carson and Moo province, “ It is possible that Romans does non hold a individual subject, that the most we can make is observe repeating motives within several distinguishable subjects. But if we are to individual out one subject, a good instance can be made for “ the Gospel. ” This word and its blood relation verb “ to evangelise ” are outstanding in the debut and in the decision of Romans, that is, in its epistolatory signifier, where we might anticipate to meet any overarching subject ” .[ 7 ]It might besides be noted that this fallen status is subsequent to and included in the giving of the jurisprudence. However, adult male was non cognizant of this evildoing until the jurisprudence came. Bruce provinces, “ To a big grade, furthermore, the autumn narrative in Paul ‘s eyes nowadayss in encapsulated signifier the experience of world before and after the announcement of the jurisprudence of Moses, as he expounds that experience in Romans 5:12-21 ” .[ 8 ]

Commentary on Romans 5:12-21

Verse 12:

Wherefore, as by one adult male wickedness entered into the universe, and decease by wickedness ; and so decease passed upon all work forces, for that all have sinned:

Paul begins with the word “ Wherefore ” Dia touto[ 9 ]which, harmonizing to Perschbacher, is derived as a combination of dua significance ( on history of, because of or for the interest of ) , and toto ( this really thing )[ 10 ]and making so, clearly indicates that he is doing mention to 5:1-11 in which he describes the approvals of being justified by religion and the salvation and expiation we receive by Christ Jesus. Sing that he has merely antecedently spoken about this salvation, he continues by doing a comparing that merely as we have received justification by one adult male, even so decease is passed upon all work forces by one adult male. The word wickedness ( amartiaj ) is important in that, given its gender ( as a singular, feminine noun ) it can be looked upon as “ iniquitous leaning, proneness ”[ 11 ]as is besides found in Hebrews 9:28. This being much more than one sole act, the Apostle suggests here that the nature of wickedness is passed on or “ passed upon ” all work forces. The consequence of this built-in wickedness is decease ( qavnatoj ) here, a noun in the nominative instance, singular, masculine gender. Paul is bespeaking a religious decease as opposed to the mere extinction of life. Perschbacher concludes that it speaks “ in its religious sense, in regard of a forfeiture of redemption ” .[ 12 ]Therefore we conclude that the religious decease which came as a consequence of Adam ‘s evildoing has passed unto all people along with the religious status of separation from God. From a theological position, this would rebut the place which maintains that adult male was non tainted with original wickedness.

However, a job arises with the 2nd clause that states “ decease passed upon all work forces, ( for that ) all have sinned ” . The word translated “ for that ” ( evf w- ) or more accurately, inasmuch, would look to bespeak that decease passes upon all work forces as a consequence of each 1s single actions. This word is sometimes mistranslated as intending “ in whom ” which is how Augustine understood this from the Latin. However, a closer scrutiny of the clause shows that the word is more accurately translated “ inasmuch as ” . The job arises when we question how that decease is passed as a consequence ( or because ) “ all sinned ” dad, ntej H [ marton. Therefore it is non merely Adam, but blameworthiness remainders with everyone because of their ain actions. The plausible reply to this quandary can be seen, if in fact, the verb H ; marton is a simple aorist.[ 13 ]Interpreting the verb this manner keeps a congruency between poetries 12, 15 and 17. Millard Erickson provinces, “ This tense most commonly refers to a individual past action. Had Paul intended to mention to a continued procedure of wickedness, the present and imperfect tenses were available to him. But he chose the aorist, and it should be taken at face value. Indeed, if we regard the wickedness of all human existences and the wickedness of Adam as the same, the jobs we have pointed to go well less complex ” .[ 14 ]

Verse 13:

For until the jurisprudence wickedness was in the universe: but wickedness is non imputed when there is no jurisprudence.

The “ for ” ( tabun, R ) coupled with the word “ until ” ( a [ cri ) show that Paul is bespeaking a period of clip in position of his old statement. In other words, he gives the account that this relational status was so due to Adams evildoing and that it existed even in the period of clip before the jurisprudence was given, or “ is non accounted ” or imputed: from the hereafter tense ( ouvk evllogei [ Thai ) . Perschbacher states this as “ to come in in an history, to set to one ‘s history, to ascribe, as in Rom. 5:13 ” .[ 15 ]However, after the jurisprudence was given, so the realization/imputation of wickedness was brought to awareness by the jurisprudence.

Verse 14:

However decease reigned from Adam to Moses, even over them that had non sinned after the likeness of Adam ‘s evildoing, who is the figure of him that was to come.

The 2nd clause in poetry 14 is meant to decidedly include all in wickedness, irrespective of whether or non they had committed the same type of wickedness ( one of direct noncompliance ) as Adam. Therefore all are under wickedness even if theirs was non in the same “ similitude ” ( ovmoiwvmati ) as his. The 3rd clause so proceeds to portray Adam, as a type of Christ. This typological comparing is of import because it contrasts the relationship that adult male has non merely to the evildoer, but besides to the Jesus. In other words, the analogue is the same in that through one individual, many were affected by wickedness, and hence, by one individual ( Christ ) are many made righteous. It is interesting here that the word “ type ” or “ figure ” as the KJV puts it, is ( tuvpoj ) which, when used as nominative, remarkable, masculine gender, “ proper ” , it represents, an impress, print or grade, and is an anticipant figure or type, as it is used in Romans 5:14.[ 16 ]Therefore, by utilizing this nomenclature, we can clearly see that Christ was seen by Paul as the anticipated christ and Jesus of the universe who fulfilled a distinguishable function as “ 2nd Adam ” .

Verse 15

But non as the offense, so besides is the free gift. For if through the offense of one many be dead, much more the grace of God and the gift by grace, which is by one adult male, Jesus Christ hath abounded unto many.

Here, the words that are rendered “ much more ” are from ( pollw- ) intending “ by much ”[ 17 ]instead, and here, a comparing is clearly made between the astonishing debt of evildoing and the superior and brilliant gift of Grace through Christ.

Bruce notes, “ Death spread to all work forces because all work forces sinned. Does this mean that all have sinned in their personal lives ( which is seemingly the significance of the words in 3:23 ) or that all sinned in Adam ‘s cardinal wickedness? In support of the latter it might be argued that human existences are mortal before they commit any wickedness, so that the mortality of the race is the consequence of the original racial wickedness. This seems to be implied by poetry 14, where those who lived between Adam and Moses are said to hold died even if they did non transgress in the mode of ‘the evildoing of Adam ‘ ” .[ 18 ]

Verse 16

And non as it was by one that sinned, so is the gift: for the judgement was by one to disapprobation, but the free gift is of many offenses unto justification.

Verse 17

For if by one adult male ‘s offense decease reigned by on ; much more they which receive copiousness of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.

Bruce makes a note with respect to, “ The free gift of righteousness, i.e. the gift ( dwreav ) of justification received from God by trusters. . . will. . . reign in life through the one adult male Jesus Christ. When decease reigns, human existences are its incapacitated victims ; when Christ reigns, they portion his risen life and royal glorification ( c.f. 8:17 ) ” .[ 19 ]This word “ gift ” is found to intend or accent, a free-gift or benefit.[ 20 ]The research worker feels that this is of import because it is impossible to work for one ‘s redemption, and that is at the bosom of justification by faith philosophy.

Moo notes, Paul uses “ righteousness ” words in Romans in several different ways. But one thing emerges as characteristic: the connexion between righteousness and religion. It is no hyperbole to name this a leitmotiv of the missive. The mentions to “ righteousness of God ” grounds a definite form at this point: those in 3:5 and 3:25-26 are non tied straight to faith, and- as our expounding will show- they refer to god ‘s property of “ fidelity to his individual and promises. ” On the other manus, Paul links “ righteousness of God ” Closely with the response of religion in 1:17, in 3:21-22, and ( c.f. 10:6 ) in 10:3. This ties the thought of “ righteousness ” in the phrase “ righteousness of God ” to Paul ‘s usage of the word by and large in Romans where it is typically linked to faith. And “ righteousness ” is used most frequently in Epistle of Paul the Apostle to the Romanss to denote the “ gift of righteousness ” ( 5:17 ) – a righteous position that God bestows on the 1 who believes ” .[ 21 ]

Verse 18

Therefore as by the offense of one judgement came upon all work forces to disapprobation ; even so by the righteousness of one the free gift came upon all work forces unto justification of life.

This free gift here is indicated as the work of Christ in brining justification to those that would believe, by his sacrificial work, ( i.e. , by his active work in God ‘s program of redemption ) . The word “ righteousness ” ( dikaiwvmatoj ) or as Perschbacher defines it, “ righteous act ” emphasizes “ a meritable act, an case of perfect righteousness, ( Rom 5:18 ) ” .[ 22 ]Bruce besides notes, “ The RV rendition, ‘through one trespass. . .through one act of righteousness ‘ , is grammatically every bit allowable as the RSV rendition, but RSV gives a better analogue to versify 19 ( by one adult male ‘s disobedienceaˆ¦by one adult male ‘s obeisance ‘ ) . One mans ‘act of righteousness ‘ ( dikaioma ) is the coronating act of Chris ‘s life-long obeisance ( verse 19 ) , when he yielded up his life ; the 2nd adult male ‘s act, which brought redemption, is contrasted with the first adult male ‘s trespass ‘ , which brought Hell. ”[ 23 ]We can clearly compare the work of Calvary with the “ act of righteousness ” that brought redemption to all who believe.

Verse 19

For every bit by one adult male ‘s noncompliance many were made evildoers, so by the obeisance of one shall many be made righteous.

The word “ obeisance ” in the signifier it takes in v. 19 ( uvpakohj ) denotes a “ hearkening to ” and indicates that Christ was invariably cognizant of the authorization he had and besides was reminded of the will of the Father, continuously. This consciousness was changeless as he declared “ my meat is to make the will of my male parent ( c.f. Jn 4:34 ) . We should besides be inspired to concentrate on the will of God in such a manner, as to non be deterred from making what we know God wants us to make. A changeless consciousness of God ‘s will for our ain lives will assist to ease obeisance. Following the will of God has much to make with hearkening, yet we should ever retrieve to non merely be listeners of the word but besides actors. It is in the making, that we find the approvals of obeisance.

Mounce provinces, “ Paul returns to the comparing he began in v.12 but ne’er finished. His comparing takes the “ Just as A, so besides B ” signifier. The contrasting elements are clearly set over against on another: “ One trespass ” – “ One act of righteousness ” “ Condemnation ” – “ Justification ” , “ All work forces [ in Adam ] ” – “ All work forces [ In Christ ] ” . Just as the one wickedness of Adam brought disapprobation, so besides, did the one righteous act of Christ conveying justification. Just as disapprobation spread to all, so besides is the godly acquittal offered to all. Paul did non mean to connote that the consequence of Christ ‘s expiating work automatically provided justification for all regardless of their willingness to accept it. Universal redemption is non taught in this text ” .[ 24 ]Mounce continues, “ A right standing before God is a gift offered freely by God to all who will react in religion. It is life ageless. Death or

ageless separation from God, who alone possesses life immortal- , is the self-inflicted punishment for prosecuting wickedness instead than accepting redemption ” .[ 25 ]

Verse 20

Furthermore the jurisprudence entered, that the discourtesy might abound. But where wickedness abounded, grace did much more abound:

In this poetry, Paul continues to emphasize a cardinal subject, and that is the intent of the jurisprudence, which was given so that wickedness might be recognized. The jurisprudence makes work forces uncomfortable, in that it reveals their evildoing. Paul uses the word “ entered ” here as if implying that it is an unwelcome invitee, or even intruder. Bruce notes, “ The verb ‘came in ‘ is literally rendered ‘came in beside ‘ in RV ( NEB ‘intruded into this procedure ‘ ) ; it is used in Galatians 2:4 of the ‘false brethren ‘ who ‘slipped in ‘ or ‘infiltrated ‘ ( pareiserchoai ) as undercover agents into the apostolic company ” . He continues, “ Law increased their trespass by supplying chances for go againsting a multiplicity of specific commandments ; there may be the farther suggestion that it ‘also increases wickedness in the sense that it makes work forces transgress more ‘ ” .[ 26 ]However, a high point of this poetry is where Paul speaks of the grace of God in a greatest manner. Where this wickedness, which was revealed by the jurisprudence, appeared, it was outranked, outdone and outweighed, by the grace of God. The word Paul uses here “ much more abound ” ( uvperperiddeuvw ) which means “ super-abounding ” is different from that which he earlier used in verse 15 “ by much ” ( pollw= ) and here, wonderfully emphasizes this truth! The grace of God super-abounds, and wheresoever wickedness does look, we might anticipate to see the favour of God which is first-class in every manner, manifest itself to us through religion in Jesus Christ.

Verse 21

That as wickedness hath reigned unto decease, even so might decorate reign through righteousness unto ageless life by Jesus Christ our Lord.

The tenses change sing the word “ hath reigned ” ( evbasivleusen ) and the present tense reign ( basileuvsh ) of grace, and though it may look to be a minor difference, we can see that the reign of wickedness was one of “ a male monarch or sovereign, possessing imperial authorization ”[ 27 ], but in the instance of wickedness, it was merely a Pretender to the throne. After Grace appears, it is said to affect authorization, “ attached to the male monarch ” himself. This authorization is based on relationship with the male monarch, that is, an ongoing and personal relationship to him of the highest authorization, “ dominate/prevailing ”[ 28 ]

This new relationship that we have with Jesus Christ supplants wickedness and exempts us from God ‘s wrath. The terminal consequence of the work of grace is “ ageless life ” and such a approval replaces the broken relationship that was lost by the first Adam, in the garden so long ago!

Theological Significance

The primary theological place which is supported in these poetries involves the philosophy of original wickedness and the consequence of the jurisprudence in uncovering and discouraging wickedness. Walter Elwell provinces, “ Biblical religion besides confesses that wickedness is built-in in the human status. We are non merely born into a iniquitous universe, but we are born with a leaning toward wickedness ” .[ 29 ]The Pauline divinity in Romans supports the philosophy or original wickedness ( a passing of this wickedness leaning to following coevalss ) yet this is rather different from the “ beginning ” of wickedness. Elwell makes this differentiation stating, “ The beginning ( accent mine ) of wickedness is so a enigma and is tied in with the job of immorality. . . Orthodox divinity, both Catholic and Protestant, speaks of a autumn of the angels prior to the autumn of humanity, and this is attributed to the abuse or maltreatment of the godly gift of freedom ” .[ 30 ]Whereas the beginning of wickedness is clouded in enigma, we can clearly see the consequences of its presence in the Garden, and the consequence this had on the first twosome. “ In the scriptural position, wickedness is non merely an act of wrongdoing but a province of disaffection from God. . .the Biblical informant besides affirms that wickedness is cosmopolitan.[ 31 ]In reformed divinity ( which centered around religion ) , this thought led to the belief that a human is born into the universe with a sin nature or leaning to transgress, and hence a demand for penitence and “ trusters baptism ” , which was practiced in earnest, by the Anabaptists and non instead, infant baptism by scattering, whereby all who were baptized in this manner were considered “ Christian ” . Pauling divinity is important with respect to covering with the wickedness nature for it is centered upon the demand for religion, penitence and trust upon the grace of God for redemption.

The transitions found in this subdivision of Romans teach that because of one adult male, wickedness came into the universe and decease or religious separation from God, was the consequence. Adam, as a representative of the race ( federal caput ) participated in wickedness and hence, we besides in a positional manner were affected by the autumn. However, these poetries besides declare the domination of Christ and his forfeit of expiation that restores this broken family with the male parent. This is represented as justification by religion, for it is through religion that we attain the work of rapprochement provided for by Christ. The grace of God so, through Christ, is far superior to the consequence of wickedness and this grace super-abounds, above and beyond the effects of wickedness.

Application

This transition affirms the demand for a personal relationship with Jesus Christ. It besides recognizes the facts that all have sinned and are in demand of Restoration into family with God. As evangelical trusters, we should keep true to our nucleus committednesss. These rules include an sturdy belief in the demand for religious transition, the infallibility of the Bible, a committedness to a life of service, and most significantly, a belief in the power of the Cross in brining expiation. This sort of theological committedness emphasizes an reliable born-again experience over church signifier and order.

The Christian life should be practiced every bit good as taught in such a manner that grace is emphasized. In other words, religion in Christ is necessary to have redemption but grace is necessary to populate and keep a Christian life. God has revealed his love and desire for rapprochement through the coming of his boy, and his sacrificial expiation restores that relationship for those that believe. However, the truster should walk in this newness of life and non be capable to the commanding powers of wickedness. Through the Spirit, the Christian has the power to enable him to defy the leaning toward immorality that came through Adam ‘s evildoing. Furthermore, he is restore positionally, into a right relationship with the Father, and will finally have the terminal of that redemption, when either by decease or the 2nd approach, he is translated into the same similitude and manner as Jesus in his canonized ( incorruptible ) province.

Appendix A:

Lesson Outline: From the Garden to Glory

Introduction: A pick to be made

A grave fact- decease is a consequence of wickedness ( v. 12 )

Death has passed onto all work forces through the wickedness of Adam

The punishment for wickedness involves a separation from God

Death reigned through wickedness ( v. 14 )

Original wickedness and the leaning to make evil

Personal duty

The Grace of God provided a glorious reply to the wickedness job ( v. 15 )

The nature of Christ ‘s expiation

The power to get the better of sin- Life in the Spirit

Reigning in life through Christ Jesus ( v. 16 )

The winning Christian life

The demand for sanctification

Justification: The free gift of God ( v. 18 )

Not by plants

Grace, life and the gift of righteousness

Appendix B:

Give voicing Romans 5:12-21

5:12

Wherefore

As by one adult male

Sin entered into the universe

And Death by wickedness

So decease passed upon all work forces

For that all have sinned.

5:13

For

Until the jurisprudence

Sin was in the universe

But Sin is non imputed when there is no jurisprudence

5:14

However

Death reigned from Adam to Moses

Even over them that had non sinned

After the likeness of Adams evildoing

Who is a figure of him who was to come

5:15

But

Not as the offense

So besides is the free gift

For

If through the discourtesy of one

Many be dead

Much more

The grace of God

And the gift of God

By grace

Which is by one adult male

Jesus Christ

Hath abounded unto many

5:16

And

Not as it was by one

That sinned

So Is the gift

For

The judgement was by one

To disapprobation

But

The free gift is of many discourtesies

Unto justification

5:17

For

If by one adult male ‘s discourtesy

Death reigned by one

Much more

They which receive copiousness of grace

And

The gift of righteousness

Shall reign in life

By one Jesus Jesus

5:18

Therefore

As by the offense of one

Judgment came upon all work forces

To disapprobation

Even so

By the righteousness of one

The free gift came

Upon all work forces

Unto justification of life

5:19

For

As by one adult male ‘s noncompliance

Many were made evildoers

So by

The obeisance of one

Shall many be made righteous

5:20

Furthermore

The jurisprudence entered

That the discourtesy might abound

But

Where wickedness abounded

Grace did much more abound

5:21

That

As wickedness reigned

Unto decease

Even so might

Grace reign

Through righteousness unto ageless life

By Jesus Christ our Lord.