Romans (Baker Exegetical Commentary on the New Testament)

Schreiner, Thomas R., Yarbrough, Robert W., Jipp, Joshua

• Verlag: Baker Academic
• Jahr: 2018
• ISBN:
  9781493414383
• Auflage: 2
• Thema: Théologie et religion
• Thema: Commentaire biblique

This substantive evangelical commentary on Romans by a leading biblical scholar is one of the most popular in the award-winning BECNT series and has been praised as a great preaching commentary. This new edition, updated and revised throughout, reflects Thomas Schreiner's mature thinking on various interpretive issues. As with all BECNT volumes, this commentary features the author's detailed interaction with the Greek text, extensive research, thoughtful verse-by-verse exegesis, and a user-friendly design. It admirably achieves the dual aims of the series--academic sophistication with pastoral sensitivity and accessibility--making it a useful tool for pastors, church leaders, students, and teachers.

I. The Gospel as the Revelation of God’s Righteousness (1:1–17)

➤ I.	The Gospel as the Revelation of God’s Righteousness (1:1–17)
II.	God’s Righteousness in His Wrath against Sinners (1:18–3:20)
III.	The Saving Righteousness of God (3:21–4:25)

The opening section of Romans is fascinating because it is the only introduction we have that was written to a church not planted by Paul or by one of his coworkers. When we add to this Paul’s desire to use Rome as a bridgehead for his Spanish mission, the importance of the opening is even more evident. From the inception of the letter Paul wants to persuade the Romans that his gospel is orthodox and worth supporting. His goal is to unify the Roman church and rally them around his gospel so that they will help him to bring the gospel to Spain. The introduction of the letter can be divided into three sections: (1) the salutation (1:1–7); (2) thanksgiving and prayer (1:8–15); and (3) the theme of the letter (1:16–17).

The salutation (1:1–7) is the longest of all the Pauline Letters. Paul introduces himself as an apostle and informs the readers that he was specially called by God as an authoritative messenger. Paul particularly emphasizes that his apostleship is in service to the gospel. The gospel that Paul proclaims is no novelty, for it is a gospel proclaiming what God has done in Christ and stands in continuity with the OT Scriptures. Indeed, the gospel constitutes the fulfillment of the saving promises found in the OT. God promised to bless the world through Abraham (Gen. 12:3), and now that worldwide blessing has become a reality through the Pauline mission. Paul is quick to remind his readers, however, that the gospel is centered on God’s Son, who is none other than the Lord Jesus Christ. In the OT, Israel as God’s son (Exod. 4:22) was called to be a light for the nations (Isa. 42:6), and the promises for Israel would be fulfilled through a Davidic king, who is also designated as the son of God (cf. 2 Sam. 7:14; Pss. 2:7; 72:1). In this tightly packed section, Paul maintains that the true Israel and the genuine Davidic king is Jesus the Messiah. God’s saving promises for Israel and the gentiles have become a reality in him. God’s saving promises are now being realized because God has raised Jesus from the dead and appointed him as the messianic king. The reference to the resurrection signals that the new age has come and that God has begun to fulfill his promises to his people. Since God through Jesus Christ is now fulfilling his promises for worldwide blessing, it is hardly surprising that Paul’s mission is to bring about the obedience of faith among all peoples. In doing so he brings honor to Jesus Christ, who is the Lord of all. Paul writes to the Romans because they are part of the universal mission, and he extends to them his usual greeting of grace and peace.

The thanksgiving and prayer (1:8–15) are not as meaty as the opening, though they explain further why Paul desires to come to Rome. He is grateful to God for the gospel’s advance to Rome and prays that God will grant him the privilege as an apostle to visit the Romans and strengthen them in the faith. The letter itself, however, functions as the means by which Paul can strengthen them in the present time. He had desired to come to Rome for many years because of his special call as the apostle to the gentiles to proclaim the gospel to all peoples.

In the theme of the letter (1:16–17) Paul explains why he is so eager to preach the gospel everywhere. The gospel doesn’t bring shame since it is a message with power that accomplishes salvation. This saving message is both for the Jew first and also for gentiles. In verse 17 Paul explains further. In the gospel, God’s saving righteousness is now being revealed. The promises of worldwide blessing first made to Abraham are now a reality. The new exodus that Isaiah predicted, in which God reveals his righteousness, has arrived. This saving righteousness of God is received by faith and is available for all, both Jews and gentiles.

A. Salutation: The Gospel concerning God’s Son (1:1–7)

I.	The Gospel as the Revelation of God’s Righteousness (1:1–17)
	➤ A.	Salutation: The Gospel concerning God’s Son (1:1–7)
	B.	Thanksgiving: Prayer for an Apostolic Visit (1:8–15)
	C.	Theme: The Gospel of God’s Righteousness (1:16–17)

The Letter to the Romans is framed by the opening salutation (1:1–7) and the closing doxology (16:25–27). The authenticity and placement of 16:25–27 are questionable, but I will argue (see 16:25–27) for its authenticity and that it properly belongs at the end of the letter. These two texts frame the entire letter by calling attention to the same themes. The focus in both is on the gospel: “the gospel of God” (1:1), “according to my gospel” (16:25). The gospel that is preached centers on Jesus Christ: the gospel is “concerning his Son” (1:3), and it is described as the “proclamation of Jesus Christ” (16:25).1 The gospel Paul preaches is in fulfillment of the Scriptures: it “was promised beforehand through his prophets in the Holy Scriptures” (1:2), and it “has been manifested now through the prophetic Scriptures” (16:26). Paul has been called as an apostle to preach this gospel (1:1, 5); thus he designates it as “my gospel” (16:25) in the sense that God willed to reveal it to him and through him (16:25–26) as the apostle to the gentiles. He preaches the gospel in order to gain converts from among the gentiles: both 1:5 and 16:26 say that his goal is to bring about “the obedience of faith among all the gentiles.”2 The ultimate goal, however, is not the inclusion of gentiles into the people of God. Paul calls all peoples to the obedience of faith “for the sake of his name” (1:5), that is, for Christ’s sake. Romans 16:27 has a slightly different emphasis, but the same basic idea is present. He closes the letter with the words “To the only wise God, through Jesus Christ, may there be glory forever.” The motivation undergirding the Pauline mission is that Jesus Christ and God the Father will be glorified through his proclamation of the gospel to all peoples.

Exegesis and Exposition

1[This letter is from] Paul, a slave of ⌜Christ Jesus⌝, called by God to be an apostle, having been set apart for the gospel of God. 2God promised the gospel beforehand through his prophets in the Holy Scriptures. 3And this gospel is about his Son, who was born of the seed of David according to the flesh, 4and who was ⌜appointed⌝ as the Son of God in power according to the Spirit of holiness at the resurrection from the dead. [The Son is] Jesus Christ our Lord. 5Through him we have received this gracious apostleship to bring about the obedience that flows from faith among all the gentiles for the sake of his name. 6You are also among the gentiles called by Jesus Christ. 7[I am writing] to all of you who are ⌜in Rome⌝, ⌜who are loved by God⌝ and called to be saints. May grace and peace be yours from God our Father and the Lord Jesus Christ.

[1:1–5]

The greeting. The typical opening of letters in the Hellenistic period consisted of the name of the person sending the letter, the addressees, and a greeting. All three of those elements are present here: the sender is Paul, the addressees are the saints in Rome, and Paul greets them. In Hellenistic letters the standard greeting was χαίρειν (chairein, greetings; cf. Acts 15:23; 23:26; James 1:1), but Paul reshaped the greeting in all of his letters to convey his gospel. Instead of χαίρειν he uses χάρις (charis, grace), which is a distinctive emphasis of his gospel. He also adds εἰρήνη (eirēnē, peace), which was common in Jewish greetings (e.g., 2 Macc. 1:1; 2 Bar. 78.3) and signified in a holistic sense the well-being that belongs to those under God’s favor.3 Here the order is significant. Those who are the recipients of God’s grace enjoy his peace (see here Augustine in Bray 1998: 15). We see this as well in 5:1, where those who are justified (by God’s grace) enjoy peace with God. Significantly, such grace and peace are available through God the Father and the Lord Jesus Christ.4 The collocation of God the Father and Messiah Jesus here is an indication of Paul’s high Christology. Wright (1991: 41–55) argues that Χριστοῦ (Christou, Christ) should be understood as a title, not a proper name.5 The fulfillment of the OT, elaborated in verses 2–4, is already noted here in the messiahship of Jesus. Even more convincing, though in substantial agreement with Wright, is the recent work of Novenson (2010a; ...