It is striking that when Paul begins to discuss the specifics of life under grace and in Christ, he emphasizes the bodily character of this life. We are “co-crucified” with Jesus, so that the “body of sin” might be done away (Rom 6:6). And the key exhortation that grows out . . . . Continue Reading »
What does it mean to be “under grace”? Does this reality somehow cancel out the necessity of obedience? Is an insistence on obedience inconsistent with Paul’s insistence that we are justified by faith alone? Rom 6:14-15 provides the answer. This is the only place in Romans (unless . . . . Continue Reading »
The word Paul uses for “impute” in Rom 5:13 is used in only one other passage in the NT, Philemon 18. (The Greek is ELLOGEO; elsewhere, the word translated as “impute” is LOGIZOMAI.) Perhaps an examination of Philemon 18 will shed some light on Paul’s usage in Rom . . . . Continue Reading »
Paul’s argument in Romans 5:12-14 seems to be this: 1. Through one man, death entered the world, and death spread. 2. Yet, sin is not imputed where there is no law. That is, sin is not liable to punishment when there is no law. This is a basic principle of legality, it would appear. Certain . . . . Continue Reading »
In his commentary on Romans, John Murray offers these comments on Paul’s statement that “sin is not imputed when there is no law”: This “enunciates a general principle on which Paul is insistent. ‘Where there is no law, neither is there transgression’ (4:15). . . . . Continue Reading »
Thomas Schreiner offers an intriguing reading of the end of Rom 5:12, “death spread to all men EPH HO all sinned.” The Greek phrase has long been a crux: Most recent commentators take the phrase as causal - death spread because all sinned; Augustine interpreted it as equivalent to . . . . Continue Reading »
In Rom 5:1-11, Paul twice mentions salvation as a future experience for the believer (vv 9, 10). The salvation he has in view is particularly rescue from the wrath of judgment, which might have either an historical or eschatological focus. The just are like Noah, who are “saved” when . . . . Continue Reading »
NT Wright gives a characteristically stimulating overview of Rom 5-8 as a retelling of the exodus narrative. Here are some of the key elements of his interpretation: 1) He begins with the observation that Rom 8 describes the church’s future inheritance of the cosmos. The cosmos will be . . . . Continue Reading »
As many commentators have suggested (Douglas Moo most clearly), there is an inclusio around Romans 5-8 that shows it is a distinct unit. Below are some of the key words shared between 5:1-11 and 8:14-39, with some comments: 1) DIKAIOO: “justify”: 5:1, 9; 6:7; 8:30, 33: This verb, . . . . Continue Reading »
As NT Wright points out in his commentary on Romans, Paul’s description of Abraham’s faith reverses point-by-point the earlier description of sinful humanity, humanity under wrath. Abraham believes in God the Creator, while the wicked ignore the creator (1:20, 25). Abraham’s body . . . . Continue Reading »
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