R*o
发帖数: 3781 | 1 Study By: Greg Herrick
A. Introduction
The apostle Paul was unreservedly committed to Christ and to the ministry of
the gospel. He regarded himself as called to both his master's side and to
the promulgation of the good news-news inextricably bound up with the death,
resurrection, and exaltation of his Lord and God's richest blessing upon si
nful, erring human beings. In short, his self-construal was-and always will
be-since the Damascus road anyway, one who was a free and willing slave of t
he Lord Jesus Christ. Undoubtedly, he could think of no higher calling and p
rivilege.
Dedicated athletes illustrate similar allegiance, trust, and responsiveness
to their admired coaches. They often provide examples of belief in another.
Indeed, they willingly promote their coach's agenda in their own lives and i
n the lives of other players. His goals become their goals. A university bas
ketball player, for example, who believes in his coach because his coach kno
ws what it takes to win (after all, he's a former NBA champion), will do wha
tever that coach says. He believes the coach is right. If the coach tells th
e player to change this or that technique, he will do it even if it feels aw
kward and initially causes him to shoot poorly. If the coach says to run fou
r miles a day or lift weights thirty minutes a day, the dedicated athlete wi
ll do it even though it hurts.
Now, of course, there can be downsides to strong, negative coaching influenc
es, but where the relationship is positive and healthy, why does it happen?
Because the athlete believes the coach knows better than he/she does what it
takes to play at peak performance and to win under pressure. When you truly
believe in a person in authority, you follow that person, gratefully respon
ding to their every direction. Our obedience to Christ is of a similar natur
e.16
" He who serves two masters must lie to one!
" True freedom is found in bondage to Jesus Christ. | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart f
or the gospel of God
1:2 that he promised beforehand through his prophets in the holy scriptures,
1:3 concerning his Son who was a descendant of David with respect to the fle
sh,
1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit b
y the resurrection from the dead, Jesus Christ our Lord.
1:5 Through him we received grace and apostleship to bring about the obedien
ce of faith among all the Gentiles on behalf of his name.
1:6 You also are among them, called to belong to Jesus Christ.
1:7 To all those loved by God in Rome, called to be saints: Grace and peace
to you from God our Father and the Lord Jesus Christ! | j*****7
发帖数: 10575 | 3 牛！
不仅google用得这么好
英文也是出类拔萃
f
scriptures,
fle
b
obedien
【在 R*o 的大作中提到】
: B. Translation of Passage in NET
: 1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart f
: or the gospel of God
: 1:2 that he promised beforehand through his prophets in the holy scriptures,
: 1:3 concerning his Son who was a descendant of David with respect to the fle
: sh,
: 1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit b
: y the resurrection from the dead, Jesus Christ our Lord.
: 1:5 Through him we received grace and apostleship to bring about the obedien
: ce of faith among all the Gentiles on behalf of his name.
| R*o
发帖数: 3781 | 4 C. Full Exegetical Outline
I. The nature of Paul's Christian vocation was that he was a slave of Christ
Jesus, called as an apostle, and set apart for the gospel of God-that is, t
he promised good news concerning Jesus Christ (his humanity and divine natur
e)-and that through him Paul received, for the sake of Christ's name of "Lor
d," grace and apostleship in order to lead Gentiles to trust Christ (1:1-5).
A. The nature of Paul's vocation was that he was a servant of Christ Jesus,
called as an apostle, and set apart for the gospel of God (1:1).
1. Paul was a servant of Christ Jesus.
2. Paul was called as an apostle.
3. Paul was set apart for the gospel of God.
B. The gospel of God was promised beforehand through the prophets in holy sc
ripture and concerns Jesus as the son of God-a descendent of David according
to the flesh, and the one declared the son-of-God-in-power, according to th
e Holy Spirit, and by his resurrection from the dead (1:2-4).
1. The gospel of God was promised by the prophets in the holy scriptures of
the Old Testament (1:2).
2. The gospel of God concerns Jesus, God's son, who was a descendent of Davi
d according to the flesh (i.e., according to his human lineage; 1:3).
3. The gospel of God concerns Jesus Christ who was appointed the son-of-God-
in-power according to the Spirit and by his resurrection from the dead (1:4
).
C. Through Christ, Paul received grace and apostleship in order to lead Gent
iles to trust Christ for the sake of the name of Jesus, i.e., Lord (1:5).
II. The Roman Christians, to whom Paul gives his customary greeting of "grac
e and peace," were called to belong to Christ Jesus, loved by God, and calle
d as saints (1:6-7).
A. The Roman Christians were called to belong to Jesus Christ (1:6).
B. The Roman Christians are loved by God (1:7).
C. The Roman Christians are called as saints (1:7).
D. Paul greets the Roman Christians with his typical greeting of "grace and
peace to you from God our father and the Lord Jesus Christ" (1:7). | R*o
发帖数: 3781 | 5 do you want to read bible with me
【在 j*****7 的大作中提到】
: 牛！
: 不仅google用得这么好
: 英文也是出类拔萃
:
: f
: scriptures,
: fle
: b
: obedien
| j*****7
发帖数: 10575 | 6 did you read?or copy?
这么说没语法错误吧？
【在 R*o 的大作中提到】
: do you want to read bible with me
| R*o
发帖数: 3781 | 7 why do you hate christianity?
Jesus Christ died for you. Do you know?
【在 j*****7 的大作中提到】
: did you read?or copy?
: 这么说没语法错误吧？
| j*****7
发帖数: 10575 | 8 你在跟我说话么？回错人了吧？
【在 R*o 的大作中提到】
: why do you hate christianity?
: Jesus Christ died for you. Do you know?
| R*o
发帖数: 3781 | 9 D. Simple Point Outline
I. Paul: His Vocation, The Nature of the Gospel, and the Purpose for His Apo
stleship (1:1-5)
A. Paul’s Vocation (1:1)
1. He Was A Servant of Jesus Christ.
2. He Was Called As An Apostle.
3. He Was Set Apart for the Gospel of God.
B. The Nature of the Gospel of God (1:2-4)
1. It Was Promised in the Holy Scriptures.
2. It Concerns Jesus God’s Son.
3. It Concerns Jesus as a Descendent of David.
4. It Concerns Jesus as the Son-of-God-in-Power.
C. The Purpose of Paul’s Apostleship (1:5)
II. Paul’s Greeting to the Roman Christians: Their Calling, Love from God,
Status as Saints, Greeting Proper (1:6-7)
A. They Were Called to Belong Jesus Christ.
B. They Are Loved by God.
C. They Were Called To Be Saints.
D. They Have Grace and Peace from God. | R*o
发帖数: 3781 | 10 E. Exposition Proper
Before we actually look at the details of Romans 1:1-7, a few things need to
be pointed out. First, the actual introduction to Romans begins in 1:1 and
ends in 1:17. This unit itself, however, can be broken down into three disti
nct, yet related sections. The first section is the salutation proper in 1:1
-7. It concerns Paul’s apostolic calling and mission, along with his heartf
elt, yet semi-typical greeting given to a church. The second section is 1:8-
15 and concerns Paul’s desires and plans to visit the church in Rome. The t
hird section, namely 1:16-17, concerns the power of the gospel. It serves as
a thematic outline for the entire book. More will be said on these points,
their inter-relation and contribution to the book as a whole, as we move thr
ough the commentary.
The second point we want to make relates to the nature of the salutation in
1:1-7. The typical format in the Greco-Roman world in Paul’s day was to inc
lude the name of the sender, the recipients, and a brief greeting (“From A
to B, Greetings”). All of this Paul has done, following the standard formul
a. He has, however, greatly lengthened the salutation in comparison with oth
er examples from the culture. The lengthening of this section demonstrates t
he emphasis Paul placed on the gospel and his relationship to it. Thus the s
alutation has a distinctive theological and christological orientation, some
thing obviously unheard of in the wider pagan world.
Third, the introduction in 1:1-17 is similar in many respects to the ending
of the letter in 15:14-16:27 (esp. 15:14-33; 16:25-27). Together they form a
kind of inclusio (i.e., book ends) with great stress laid on Paul’s missio
n to Gentiles, the gospel, and obedience (= faith). | | | R*o
发帖数: 3781 | 11 1:1 Paul refers to himself by his Latin (Roman citizen) name Paul (perhaps h
is cognomen), rather than his Jewish name, Saul—a change which is recorded
in Acts 13:9, 13.17 What is most amazing about Paul the author or Romans is
not that he didn’t have the rhetorical skill or intellectual prowess to wri
te well, but that justification by faith through grace should be the subject
discoursed upon by this one time persecutor of the church, legalist, and Ch
rist hater. Paul, the converted Pharisee, was the God-ordained, Spirit led a
uthor of this marvelous epistle in which he unfolds the gospel of God’s mer
cy and righteousness. The fact that God used such a man reflects the stunnin
g freedom of His grace and the transformation He brings through the gospel.
In short, Paul was a living example of the things about which he spoke (and
still speaks) in Romans.
Further, Paul’s name appears alone in the salutation, whereas in his other
letters, except Ephesians and the pastorals, he always includes his coworker
s with him, if not by name (e.g., 1, 2 Cor) then at least generally speaking
(Gal 1:1-2). There is good evidence that he wrote the letter from Corinth a
nd that Timothy was with him (cf. Rom 16:21), so why does he not include him
and possibly others in his opening greeting? After all, this appears to hav
e been his habit. First, it must be noted that since Timothy is portrayed in
a positive light in 16:21 it does not seem likely that Paul refused to ment
ion him because he had fallen into disrepute with the Roman church. Yet agai
n, Paul does not mention him. The most likely suggestion is that since Roman
s is Paul’s exposition of his gospel, and since he sought financial assista
nce from the Romans to preach his gospel into Spain, he mentions only himsel
f in order to take ownership for his doctrine. The letter to the Romans expl
ains the pure gospel he preaches and teaches and this is the gospel the Roma
n church can be sure he will carry to the west! Mentioning Tertius as the am
anuensis need not count against this thesis (16:22). Also, the fact that Pau
l goes on to label himself “a servant of Christ Jesus, an apostle, set apar
t for the gospel of God…to call people from among all the Gentiles” seems
to stress his personal and profound commitment to the preaching of the gospe
l, a fact further highlighted by the conspicuous absence of any mention of h
is co-laboring friends.
In Romans 1:1 he gives himself three designations: “slave,” “apostle,” a
nd “set apart.” First, Paul considered himself a slave of Christ Jesus (do
uvlo" Cristou' jIhsou', doulos christou Iesou). While it was unthinkable to
a cultured Greek that a relationship with a divine being would involve slave
ry, it was not at all uncommon for the Jew. Undoubtedly the background for t
he expression “a servant of the Lord, etc.” is to be found in the Jewish O
ld Testament scriptures so that it does not connote drudgery, but honor and
privilege. It was used of Israel at times; she was referred to as the “serv
ant of the Lord” (cf. Isa 43:10). But it was especially associated with fam
ous OT personalities including such great men as Moses (Joshua 1:1; 14:7), D
avid (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kings 10:10). All these men w
ere servants of the Lord. Yet, while the expression evokes a tremendous sens
e of honor, for it was an extreme privilege to serve YHWH, it is not Paul’s
desire in this context to simply place himself among venerated OT saints. N
either is it his goal to simply express his gratitude to be a servant of Chr
ist Jesus (though both are true). His aim, rather, is to communicate in plai
n terms his commitment and devotion to the Messiah Jesus. Though there are s
everal reasons for his allegiance to Christ, it is ultimately due to his rec
ognition of who Jesus is; Paul’s insertion of “Christ Jesus” into the OT
formula “a servant of YHWH” shows the high view of Jesus that he maintaine
d. He considered Jesus worthy of the same heartfelt obedience and zealous de
votion as YHWH.
Second, the particular nature of Paul’s servanthood or slavery to Christ is
further clarified with the designation apostle (ajpovstolo", apostolos). Ap
ostleship was not something he usurped for himself, as did the false apostle
s, but he was indeed called (klhtoV", kletos) by the risen Lord himself (Gal
1:1; Acts 9). While Paul refers to Epaphroditus as an apostle he does so on
ly in the general sense of one who is a messenger (cf. Phil 2:25 and the Net
Bible note; see also Rom 16:7). When he refers to himself as an apostle, on
the other hand, he is thinking in particular of being one of the select gro
up of people chosen by God and gifted (1 Cor 12:28; Eph 4:11) as an authorit
ative spokesperson for him. There were certain necessary qualifications (1 C
or 9:1ff) and together the apostles, as recipients of divine revelation, for
med the foundation of the church with Christ himself as the chief cornerston
e (Eph 2:20). Paul had seen the risen Christ (1 Cor 9:1; 15:8) and was speci
fically commissioned by God to carry the gospel to the Gentiles (Acts 9:15;
Rom 1:5). On numerous occasions God confirmed both his choice of Paul and th
e teaching that the apostle advanced in the church universal (Acts 9:22; 14:
3; Romans 15: 18-19; 2 Cor 12:12; Gal 2:1-10; 3:5). To the Romans, Paul was
an authoritative spokesman for God. They will want to keep this in mind when
he covers certain serious issues such as sin and Jew-Gentile relations in t
he church (cf. Rom 6:17).
Finally, Paul says that he had been set apart (ajfwrismevno", aphorismenos)
for the gospel of God. The Greek term translated “set apart” means to “ma
rk off with boundaries.” It is used in Matt 25:32 in reference to setting a
part the sheep from the goats in the judgment (cf. Matt 13:49). Paul says th
at he had been set apart, marked out, as it were, for the gospel—a divine c
hoice not altogether different from God’s call to Jeremiah (Jer 1:5). Thoug
h he says that this occurred at his birth (Gal 1:15), the historical outwork
ing of that divine decision came to expression on the Damascus road, some th
irty or so years later (cf. Acts 9). Further details regarding the precise n
ature of this call were concretized in Acts 13:2 when the church at Antioch
recognized the Spirit’s timing and choice of Paul for the mission to the Ge
ntiles.
The gospel of God (eujaggevlion qeou', euaggelion theou) is the good news of
God’s plan of salvation, including justification, redemption, reconciliati
on, sanctification, and in the eschaton, vindication. All this comes to real
ization through the person and work of his son, Jesus Christ. But, as Cranfi
eld points out, the term “gospel” was also used in Greek culture to refer
to the birth of an heir to the emperor, or his coming of age and accession t
o the throne.18 But, while that may have been good news to some people (and
to some not so good news), the gospel of God is good news for all men, Jew a
nd Gentile, the wise and the foolish alike. Paul says that God’s good news
is the gospel about his Son whom we find out later in Romans is the true sov
ereign and savior of all men (cf. 10:9-10). | j*****7
发帖数: 10575 | | R*o
发帖数: 3781 | 13 it is for you to study
【在 j*****7 的大作中提到】
: copy完了没？
| j*****7
发帖数: 10575 | 14 我下巴掉了
【在 R*o 的大作中提到】
: it is for you to study
| R*o
发帖数: 3781 | 15 you need to throw the book of Calvin away
【在 j*****7 的大作中提到】
: 我下巴掉了
| j*****7
发帖数: 10575 | 16 之前不是说一起读么
现在怎么成了你copy你的所谓解释，然后我来学呢？
你觉得你贴的那些解释，我看的上眼么？
【在 R*o 的大作中提到】
: you need to throw the book of Calvin away
| R*o
发帖数: 3781 | 17 at least this link is not from the "reformed" church
your "reformed" theology needs to be reformed
【在 j*****7 的大作中提到】
: 之前不是说一起读么
: 现在怎么成了你copy你的所谓解释，然后我来学呢？
: 你觉得你贴的那些解释，我看的上眼么？
| j*****7
发帖数: 10575 | 18 你圣经都还没读
一下子就跳到所谓的reform的解经，虽然我不知道你那是哪门子的reform
这个叫做眼高手低
【在 R*o 的大作中提到】
: at least this link is not from the "reformed" church
: your "reformed" theology needs to be reformed
| R*o
发帖数: 3781 | 19 I read twice
reformed theology is totally wrong
【在 j*****7 的大作中提到】
: 你圣经都还没读
: 一下子就跳到所谓的reform的解经，虽然我不知道你那是哪门子的reform
: 这个叫做眼高手低
| j*****7
发帖数: 10575 | 20 不好意思，看走眼了，我以为你说他是改革宗
事实上他是美南浸信会的
你读哪本书两遍的？
【在 R*o 的大作中提到】
: I read twice
: reformed theology is totally wrong
| | | R*o
发帖数: 3781 | 21 I read/listen bible twice
I like the southern baptism church. This group dare to speak out against Ca
lvinism.
Dave Hunt is from there as well if I remember correctly.
【在 j*****7 的大作中提到】
: 不好意思，看走眼了，我以为你说他是改革宗
: 事实上他是美南浸信会的
: 你读哪本书两遍的？
| j*****7
发帖数: 10575 | 22 达拉斯的神学体系里的最大问题，是什么？
Ca
【在 R*o 的大作中提到】
: I read/listen bible twice
: I like the southern baptism church. This group dare to speak out against Ca
: lvinism.
: Dave Hunt is from there as well if I remember correctly.
| R*o
发帖数: 3781 | 23 point out if you know something wrong
【在 j*****7 的大作中提到】
: 达拉斯的神学体系里的最大问题，是什么？
:
: Ca
| j*****7
发帖数: 10575 | 24 每个神学体系都有或多或少的不足
先天或者后天
如果你只是为了反对改革宗，完全可以找官方亚米念学者的东西出来，不用费这么多周折
你google一下达拉斯神学院，看看他们的缺陷在哪里
然后再想想，那他们的东西来讨论罗马书这么一本书，是不是合适
你们几个不挺会go的么
【在 R*o 的大作中提到】
: point out if you know something wrong
| R*o
发帖数: 3781 | 25 I study bible without any pre-determinative doctrines
but I do know Calvinism is totally wrong. So I only want to avoid it.
周折
【在 j*****7 的大作中提到】
: 每个神学体系都有或多或少的不足
: 先天或者后天
: 如果你只是为了反对改革宗，完全可以找官方亚米念学者的东西出来，不用费这么多周折
: 你google一下达拉斯神学院，看看他们的缺陷在哪里
: 然后再想想，那他们的东西来讨论罗马书这么一本书，是不是合适
: 你们几个不挺会go的么
| j*****7
发帖数: 10575 | 26 无知
【在 R*o 的大作中提到】
: I study bible without any pre-determinative doctrines
: but I do know Calvinism is totally wrong. So I only want to avoid it.
:
: 周折
| R*o
发帖数: 3781 | 27 only you, seeketernal, Mr. Huo
3 calvinists
easy to deal with
【在 j*****7 的大作中提到】
: 无知
| j*****7
发帖数: 10575 | 28 耍无赖？
【在 R*o 的大作中提到】
: only you, seeketernal, Mr. Huo
: 3 calvinists
: easy to deal with
| R*o
发帖数: 3781 | 29 let's read the bible, chapter by chapter, verse by verse
【在 j*****7 的大作中提到】
: 耍无赖？
| j*****7
发帖数: 10575 | 30 然后又是你不知道从哪里找到一大段一大段的“解经书”
让我自己去读？
你不觉得可笑么？
【在 R*o 的大作中提到】
: let's read the bible, chapter by chapter, verse by verse
| | | R*o
发帖数: 3781 | 31 we can read plain text of bible as well
【在 j*****7 的大作中提到】
: 然后又是你不知道从哪里找到一大段一大段的“解经书”
: 让我自己去读？
: 你不觉得可笑么？
| j*****7
发帖数: 10575 | 32 as well?
好像一开始建议一起"读圣经'的是你
到后来一段段copy解经书的也是你
反正我没看明白你要干嘛
【在 R*o 的大作中提到】
: we can read plain text of bible as well
| R*o
发帖数: 3781 | 33 1:2 Paul makes it doubly clear that the gospel of God, which includes the sa
lvation of the Gentiles, is deeply rooted in OT promise. He is not preaching
some foreign idea with no connection to the prophetic scriptures. On the co
ntrary, God had long ago promised the gospel through his prophets in the hol
y scriptures (diaV tw'n profhtw'n aujtou' ejn grafai'" aJgivai", dia ton pro
pheton autou en graphais hagiais). The coming of Christ is the prophesied cu
lmination to a long history of OT expectation. Jesus Christ is not an aftert
hought, but the very realization of God’s plan for the world, Jew and Genti
le. With his coming, comes the dawn of the much looked for messianic age, wh
en the powers of the future invade the present! Indeed, Jesus himself is the
gospel, the heart therefore of the kerygma!
Later on, in chapter four, we will see Paul’s use of OT scripture to flesh
out his argument here and that the proper interpretation and fulfillment of
OT hope is in Christ. Thus Paul’s new understanding and use of the OT will
be critical in his synthesis of Law and gospel throughout Romans and will fa
ctor greatly in his extended argument concerning the place of Israel in God’
s present administering of the gospel (cf. 9-11). | R*o
发帖数: 3781 | 34 plain text
1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart
for the gospel of God 1:2 that he promised beforehand through his prophets
in the holy scriptures, 1:3 concerning his Son who was a descendant of David
with respect to the flesh, 1:4 who was appointed the Son-of-God-in-power
according to the Holy Spirit by the resurrection from the dead, Jesus Christ
our Lord. 1:5 Through him we received grace and apostleship to bring about
the obedience of faith among all the Gentiles on behalf of his name. 1:6 You
also are among them, called to belong to Jesus Christ. 1:7 To all those
loved by God in Rome, called to be saints: Grace and peace to you from God
our Father and the Lord Jesus Christ!
【在 j*****7 的大作中提到】
: as well?
: 好像一开始建议一起"读圣经'的是你
: 到后来一段段copy解经书的也是你
: 反正我没看明白你要干嘛
| R*o
发帖数: 3781 | 35 1:3-4 The “gospel of God” concerns his Son (tou' uiJou' aujtou', tou huiou
autou). While there are some difficulties in the interpretation of vv. 3-4,
the important thing to keep in mind is that the idea of Jesus Christ being
God’s eternal son precedes any thought of his role in salvation history and
the incarnation. He is first of all, the very son of God, before he assumed
human nature. Thus the following material in vv. 3-4, which was probably a
creed in the early church, relates to his incarnation, work of salvation acc
ording to promise, and his subsequent exaltation.
The reference to Jesus as a descendent of David according to the flesh funct
ions on two levels. First, it makes plain that the eternal son of God took o
n full and complete humanity (John 1:1, 14; Phil 2:6-11) without which there
can be no good news for the sons of Adam. Second, the explicit link with Da
vid is not just to suggest his humanity, but also to make clear his special
relationship to the line of promise. Jesus met the qualifications of one to
whom the promise of 2 Samuel 7:12-16 could be made (cf. also Pss 72; 89). Th
is theme of Jesus’ Davidic lineage will surface again in passages like 15:1
2.
The promise in 2 Samuel 7:12-16 is extremely important in the New Testament
and the connection to it here is apparent (e.g., Matt 1:1; Acts 13:34; 2 Cor
6:18). Nathan tells David, among other things, that he will never lack a “
son” to sit on his throne. Jesus, by virtue of his obedience and subsequent
resurrection, has been appointed (tou' oJrisqevnto", tou horisthentos; i.e.
, in keeping with the language of the appointment of Davidic kings) the “so
n-of-God-in-power” for eternity (that is, the new and final Davidic ruler).
In short, the resurrected messiah (note the stress on Christ Jesus in 1:1)
fulfills the promise that one of David’s descendants would sit on David’s
throne eternally and rule over the nations. It is likely that OT passages su
ch as Psalm 2:7 stand behind Romans 1:3-4.19
Thus the use of word “appointed” is a functional comment about Christ’s n
ew role in God’s government of the world and not a statement about his esse
nce before or after the resurrection. There is no adoptionist Christology he
re! Jesus was, is, and always will be the son of God from eternity to eterni
ty. He entered into, however, the new salvation-historical role of the unive
rsal Davidic king (“son”) at his resurrection/exaltation (cf. Luke 2:36).
From this vantage point he is the Davidic Son who reigns in-power (ejn dunav
mei, en dunamei).
At the close of 1:4, Paul refers to Jesus as Jesus Christ our Lord (jIhsou'
Cristou' tou' kurivou hJmw'n, Iesou Christou tou kuriou hemon). The idea of
Jesus’ universal Lordship is often connected in the New Testament to his re
surrection and exaltation to a place of power and authority (cf. Matt 28:18;
Acts 2:36; Phil 2:11). And so it is here, not surprisingly (cf. Rom 10:13). | R*o
发帖数: 3781 | 36 1:5 Paul says that through Christ we received grace and apostleship. The “w
e” is probably editorial, that is, it refers to Paul alone. He mentions onl
y himself in 1:1, and the following phrase “for the obedience of the faith
among all the Gentiles” seems to corroborate this idea since it was particu
larly Paul who was called to the Gentiles. Thus Timothy, though a stalwart c
ompanion of Paul and minister to the Gentiles (Rom 16:21), is probably not i
ncluded in this comment.
The expression grace and apostleship is probably intended as a hendiadys mea
ning “grace for apostleship.” In other words, the nature of the grace (cav
rin, carin) to which Paul refers here is linked closely with apostleship (aj
postolhVn, apostolen) and must be viewed as that divine enablement which wor
ked itself out in the context of Paul’s apostolic calling and vocation (cf.
Gal 2:8-10).
The direction of Paul’s apostolic efforts was to win obedience to the gospe
l—an obedience which comes about by faith—and this he hopes to achieve amo
ng all the Gentiles (ejn pa'sin toi'" e[qnesin, en pasin tois ethnesin). Her
e we have one of the many universalistic statements of Paul concerning the s
cope of the offer of salvation in Christ (cf. e.g., 1:16). Though Jesus came
as the fulfillment of OT promise he is not for the Jew only (cf. 3:27-31),
but indeed for all the Gentiles as well (i.e., not just the God-fearers). Hi
s name (ojnovmato" aujtou`, onomatos autou) is that of YHWH and he is Lord o
ver the entire world (10:9-10).
Further, his call as an apostle was to bring about the obedience of faith am
ong all the Gentiles on behalf of his name. The expression obedience of fait
h (uJpakohVn pivstew", hupakoen pisteos) has been variously interpreted. Som
e likely suggestions include: (1) “obedience which springs from faith”; (2
) “obedience in the faith where faith refers to the doctrinal commitments o
f Christianity (cf. Jude 3); (3) “obedience which is faith.” Since the epi
stle begins with “obedience of faith” (1:5) and ends with the same express
ion in 16:26, we may well conclude that what comes in between—in chapters 1
:18-15:13—is directly related by way of elaboration and clarification. That
is, the intervening chapters, chalked full as they are with ideas of sin, j
ustification, and practical holiness “unpack” for us what the expression “
obedience of faith” means. Therefore, we ought not to separate “obedience”
too far from “faith,” (option #1) nor “personal faith” from “doctrinal
commitments” (option #2). Undoubtedly, the vagueness of the expression is
meant to capture the breadth of our Christian experience in terms of coming
to faith in Christ initially, the nature of true faith as obedience, as well
as doctrinal committments believed for those in the faith and living obedie
nt lives. All this is covered in Romans 1:18-15:13 and alluded to in this “
short-hand” expression.
Paul makes it clear that the particular sphere of ministry assigned to him b
y the Lord was the Gentiles. His mission in life was to reach all the Gentil
es with the gospel, a task he had been given for the sake of the name of the
Lord Jesus Christ, that is, for Jesus’ glory and honor. His mission initia
tives can be studied in Acts 13-28. | R*o
发帖数: 3781 | 37 1:6 The Roman Christians should rejoice because they are among those Gentile
s who have been called (klhtoiV, kletoi) by God to belong to Jesus Christ (j
Ihsou' Cristou', Iesou Christou).
1:7 Further, the Roman Christians, as is the case with every Christian, are
loved by God (ajgaphtoi'" qeou', agapetois theou)—a love which he expressed
explicitly in the cross. As Paul will say in chapter 5: “But God demonstra
tes his own love for us, in that while we were still sinners, Christ died fo
r us” (Romans 5:8). It is that same love that he has also poured out into o
ur hearts through the Holy Spirit (5:5).
The Roman Christians are also called to be saints (klhtoi'" aJgivoi", kletoi
s hagiois). The term “saints” means to be “set apart.” In this case it i
s not something that the Roman Christians did by attempting to grow in holin
ess, but something God did for them when he saved them. He set them apart to
himself and his purposes. Thus the term refers more to a positional idea th
an a practical, ethical idea, though the two are related and must not be sep
arated too far (cf. Romans 6:19). God called them to be set apart for himsel
f; this leads to the logical conclusion that a changed life is in order. Gen
erally speaking, that’s what Romans 5-8 and 12-16 are all about.
The two designations, “loved by God” and “called to be saints,” recall G
od’s commitment toward and relationship with Israel in the Old Testament. O
nce again Paul has drawn an organic connection between the OT and the presen
t work of Christ; this time it is not in terms of the promised Son, but in t
erms of the promised people who will come into being as a result of the work
of the Son.
Paul’s greeting of grace and peace to you from God our Father and the Lord
Jesus Christ may have been common for him (in one form or another it appears
in all his letters), but it was non-existent in the non-Christian world of
his day. It is connected uniquely to the person of God the Father and his So
n, the Lord Jesus Christ (8:14-17, 32). The grace of God for those who stand
in it (5:1) leads to peace with God, objectively, as well as the subjective
apprehension of that peace. | R*o
发帖数: 3781 | 38 F. Homiletical Idea and Outline
Homiletical Idea: Understand Biblical Authority and Our Mission to the World
I. Respect Apostolic Authority (1:1)
A. Textual Details
1. Paul was a servant of Christ Jesus
2. Paul was an apostle
3. Paul was set apart for the Gospel
B. Application: We are to submit to his teachings as one sent from the Lord
1. Pursue consistent study and application of biblical truth
2. Give serious thought to the issues of our day in light of that truth
C. Illustration and Transition Sentence
II. Understand Apostolic Teaching: Jesus Christ—The Gospel of God and the F
ulfillment of OT Promise (1:2-4)
A. Textual Details
1. The gospel of God was promised beforehand in the OT
a. Genesis 12:1-3
b. 2 Samuel 7:12-16 (Isaiah 53, etc.)
2. The gospel of God is centered on a Person and His Work: the incarnation,
death, resurrection, and exaltation of Jesus Christ.
3. The gospel of God concerns the recognition of Jesus as Lord.
B. Application:
1. Keep Christ central in the interpretation and application of scripture.
2. Do we grasp the singularity of God’s plan and purpose in both the Old an
d New Testament and in the world today? See Ephesians 1:10-11.
3. Do we realize the implications of the Lordship of Christ for our own live
s?
C. Illustration and Transition Sentence
III. Follow Paul’s Apostolic Example: Taking the Gospel to the World (1:5)
A. Textual Details
1. Paul was called as an apostle to bring Gentiles to the “obedience of fai
th”
B. Application
1. We are not apostles with the level of authority that Paul had; we no long
er write scripture and speak directly from God.
2. But, we have all received the Great Commission of Matthew 28:19-20.
3. It isn’t that we haven’t been sent, but that we are not the originators
of the message, God is, and he made it known to Paul. We are to stick to Pa
ul’s message and preach that to non-Christians.
C. Illustration and Transition Sentence to Conclusion | R*o
发帖数: 3781 | 39 G. Contribution of the Passage to Systematic Theology
1. The Relationship of the Old Testament to the New Testament—Romans 1:2-4
There is no little discussion today among Christian scholars and lay people
regarding the relationship of the Old Testament to the New. The current sett
ing often involves two different approaches to the synthesis of scripture, n
amely, the approach of Covenant theology and that of Dispensational theology
, with various differences within each “camp.” We may frame the question a
s follows: How much continuity and discontinuity exists between God’s promi
ses in the OT and the realization of those promises in the church of the NT?
Though both theologies recognize at least some fulfillment of the OT in the
NT, they differ on precisely what the nature of that fulfillment is and to
what extent the church should be related to OT promise.
In any case, both sides must remember that Christ is the central issue in th
e realization of OT hope. He is the organic connection between the testament
s. Paul makes this clear in Romans 1:2-4. Since he now functions as the univ
ersal Lord and particular head of the church—in fulfillment of promises lik
e 2 Samuel 7:12-16 (as we saw in our commentary on 1:2-5)—we must be carefu
l not to pull the testaments apart to the point where there is little or no
unity between them, especially on the sole basis of a Israel-church distinct
ion. On the other hand, who would argue that his Lordship has been totally r
ealized? Thus it seems that the church as a present and wonderful manifestat
ion of OT promise (though certain aspects of the church cannot rightly have
been understood in the OT), cannot exhaust the hope envisioned by the prophe
ts of Israel. There is a structural discontinuity between Israel and the chu
rch (Eph 2:11-2220; and thus the testaments) and a soteriological continuity
(Rom 4).
The point being made here is not an argument for one view over the other per
se, but that Romans 1:2-4 should be examined in the course of one’s thinki
ng on this issue.
2. The “Obedience of Faith” and Lordship vs. Free Grace Salvation
There is a controversy today in Evangelical circles regarding the biblical r
esponse to the gospel. Two general camps have emerged with strong supporters
in each. On the one hand, there are those who insist that salvation is by f
aith where faith does not include such ideas as repentance (unless “repenta
nce” simply means “to change one’s mind”) or the need to acknowledge Jes
us Christ as Lord in one’s life. The other camp, those who have been unfort
unately dubbed “lordship salvationists,” generally argue that faith involv
es repentance where repentance includes a heartfelt sorrow for sin, a turnin
g (repentance) from sin, and a personal trust (involving understanding, asse
nt, and embracing) in Christ to save. No informed writer in either camp beli
eves that faith is merely of human origin—it is a gift of God—and no infor
med writer in the Lordship camp believes that repentance thus understood is
a merely human phenomenon.
Whatever camp a person may find themselves in, (s)he needs to consider, desp
ite the exegetical problems, Romans 1:5 and the expression “obedience of fa
ith.” It’s structural role in the letter to the Romans—a letter dedicated
to Paul’s exposition of his gospel—demonstrates that this text should be
given careful study in light of the “lordship” debate. The expression “ob
edience of faith” seems to be integral to Paul’s perception of the kerygma
. Again, perhaps, there are more exegetically fruitful texts to consider, bu
t Romans 1:5 needs to be kept in mind when we discuss the proper human respo
nse to the preaching of the gospel. | R*o
发帖数: 3781 | 40 H. Contribution of the Passage to Discipleship and Church Mission
The passage contributes to discipleship and church mission in at least two w
ays. First, it clearly teaches us as God’s people that the apostolic witnes
s expressed in Scripture is the primary authority for the faith and life of
the church. Paul was an apostle and his teaching is authoritative and primar
y for the church today—just as it was 2000 years ago. Second, the mission o
f the church, following the example of Paul, is to carry the gospel to the w
orld so that more and more people may enter into the sphere of God’s blessi
ng in the gospel and live under the Lordship of Christ.
----------------------------------------------------------------------------
----
16 Craig Brian Larson, Choice Contemporary Stories & Illustrations for Preac
hers, Teachers, and Writers (Grand Rapids: Baker, 1998), 22.
17 See Cranfield, Romans, ICC, 1:48. There have been numerous suggestions as
to why Saul of Tarsus “changed” his name to Paul. Some argue that it was
changed at the time of his conversion, along similar lines to Peter when Jes
us called him into the ministry of the gospel (cf. Mark 3:16). Others, inclu
ding Jerome and Augustine, maintained, at one time or another, that he chang
ed it to honor his most famous convert, i.e., Sergius Paulus, governor of Cy
prus (see Acts 13:4-12). Cranfield is correct to dismiss these in favor of t
he probability that as a Roman citizen Paul simply wanted to use one of his
(three) Roman names, i.e., his cognomen, because it was distinctive. Thus he
really never changed any of his names, but simply wanted to be known and re
cognized by Paul instead of Saul in his Gentile work.
18 Cranfield, Romans, 55.
19 See also the connection Paul makes in Acts 13:33 and 34 between Psalm 2:7
and the democratization of the Davidic covenant through the use of Isaiah 5
5:3.
20 Israel was a nation; the church is composed of individuals from every nat
ion. | | | R*o
发帖数: 3781 | 41 Study By: Greg Herrick
A. Introduction
The apostle Paul was unreservedly committed to Christ and to the ministry of
the gospel. He regarded himself as called to both his master's side and to
the promulgation of the good news-news inextricably bound up with the death,
resurrection, and exaltation of his Lord and God's richest blessing upon si
nful, erring human beings. In short, his self-construal was-and always will
be-since the Damascus road anyway, one who was a free and willing slave of t
he Lord Jesus Christ. Undoubtedly, he could think of no higher calling and p
rivilege.
Dedicated athletes illustrate similar allegiance, trust, and responsiveness
to their admired coaches. They often provide examples of belief in another.
Indeed, they willingly promote their coach's agenda in their own lives and i
n the lives of other players. His goals become their goals. A university bas
ketball player, for example, who believes in his coach because his coach kno
ws what it takes to win (after all, he's a former NBA champion), will do wha
tever that coach says. He believes the coach is right. If the coach tells th
e player to change this or that technique, he will do it even if it feels aw
kward and initially causes him to shoot poorly. If the coach says to run fou
r miles a day or lift weights thirty minutes a day, the dedicated athlete wi
ll do it even though it hurts.
Now, of course, there can be downsides to strong, negative coaching influenc
es, but where the relationship is positive and healthy, why does it happen?
Because the athlete believes the coach knows better than he/she does what it
takes to play at peak performance and to win under pressure. When you truly
believe in a person in authority, you follow that person, gratefully respon
ding to their every direction. Our obedience to Christ is of a similar natur
e.16
" He who serves two masters must lie to one!
" True freedom is found in bondage to Jesus Christ. | R*o
发帖数: 3781 | 42 B. Translation of Passage in NET
1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart f
or the gospel of God
1:2 that he promised beforehand through his prophets in the holy scriptures,
1:3 concerning his Son who was a descendant of David with respect to the fle
sh,
1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit b
y the resurrection from the dead, Jesus Christ our Lord.
1:5 Through him we received grace and apostleship to bring about the obedien
ce of faith among all the Gentiles on behalf of his name.
1:6 You also are among them, called to belong to Jesus Christ.
1:7 To all those loved by God in Rome, called to be saints: Grace and peace
to you from God our Father and the Lord Jesus Christ! | j*****7
发帖数: 10575 | 43 牛！
不仅google用得这么好
英文也是出类拔萃
f
scriptures,
fle
b
obedien
【在 R*o 的大作中提到】
: B. Translation of Passage in NET
: 1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart f
: or the gospel of God
: 1:2 that he promised beforehand through his prophets in the holy scriptures,
: 1:3 concerning his Son who was a descendant of David with respect to the fle
: sh,
: 1:4 who was appointed the Son-of-God-in-power according to the Holy Spirit b
: y the resurrection from the dead, Jesus Christ our Lord.
: 1:5 Through him we received grace and apostleship to bring about the obedien
: ce of faith among all the Gentiles on behalf of his name.
| R*o
发帖数: 3781 | 44 C. Full Exegetical Outline
I. The nature of Paul's Christian vocation was that he was a slave of Christ
Jesus, called as an apostle, and set apart for the gospel of God-that is, t
he promised good news concerning Jesus Christ (his humanity and divine natur
e)-and that through him Paul received, for the sake of Christ's name of "Lor
d," grace and apostleship in order to lead Gentiles to trust Christ (1:1-5).
A. The nature of Paul's vocation was that he was a servant of Christ Jesus,
called as an apostle, and set apart for the gospel of God (1:1).
1. Paul was a servant of Christ Jesus.
2. Paul was called as an apostle.
3. Paul was set apart for the gospel of God.
B. The gospel of God was promised beforehand through the prophets in holy sc
ripture and concerns Jesus as the son of God-a descendent of David according
to the flesh, and the one declared the son-of-God-in-power, according to th
e Holy Spirit, and by his resurrection from the dead (1:2-4).
1. The gospel of God was promised by the prophets in the holy scriptures of
the Old Testament (1:2).
2. The gospel of God concerns Jesus, God's son, who was a descendent of Davi
d according to the flesh (i.e., according to his human lineage; 1:3).
3. The gospel of God concerns Jesus Christ who was appointed the son-of-God-
in-power according to the Spirit and by his resurrection from the dead (1:4
).
C. Through Christ, Paul received grace and apostleship in order to lead Gent
iles to trust Christ for the sake of the name of Jesus, i.e., Lord (1:5).
II. The Roman Christians, to whom Paul gives his customary greeting of "grac
e and peace," were called to belong to Christ Jesus, loved by God, and calle
d as saints (1:6-7).
A. The Roman Christians were called to belong to Jesus Christ (1:6).
B. The Roman Christians are loved by God (1:7).
C. The Roman Christians are called as saints (1:7).
D. Paul greets the Roman Christians with his typical greeting of "grace and
peace to you from God our father and the Lord Jesus Christ" (1:7). | R*o
发帖数: 3781 | 45 do you want to read bible with me
【在 j*****7 的大作中提到】
: 牛！
: 不仅google用得这么好
: 英文也是出类拔萃
:
: f
: scriptures,
: fle
: b
: obedien
| j*****7
发帖数: 10575 | 46 did you read?or copy?
这么说没语法错误吧？
【在 R*o 的大作中提到】
: do you want to read bible with me
| R*o
发帖数: 3781 | 47 why do you hate christianity?
Jesus Christ died for you. Do you know?
【在 j*****7 的大作中提到】
: did you read?or copy?
: 这么说没语法错误吧？
| j*****7
发帖数: 10575 | 48 你在跟我说话么？回错人了吧？
【在 R*o 的大作中提到】
: why do you hate christianity?
: Jesus Christ died for you. Do you know?
| R*o
发帖数: 3781 | 49 D. Simple Point Outline
I. Paul: His Vocation, The Nature of the Gospel, and the Purpose for His Apo
stleship (1:1-5)
A. Paul’s Vocation (1:1)
1. He Was A Servant of Jesus Christ.
2. He Was Called As An Apostle.
3. He Was Set Apart for the Gospel of God.
B. The Nature of the Gospel of God (1:2-4)
1. It Was Promised in the Holy Scriptures.
2. It Concerns Jesus God’s Son.
3. It Concerns Jesus as a Descendent of David.
4. It Concerns Jesus as the Son-of-God-in-Power.
C. The Purpose of Paul’s Apostleship (1:5)
II. Paul’s Greeting to the Roman Christians: Their Calling, Love from God,
Status as Saints, Greeting Proper (1:6-7)
A. They Were Called to Belong Jesus Christ.
B. They Are Loved by God.
C. They Were Called To Be Saints.
D. They Have Grace and Peace from God. | R*o
发帖数: 3781 | 50 E. Exposition Proper
Before we actually look at the details of Romans 1:1-7, a few things need to
be pointed out. First, the actual introduction to Romans begins in 1:1 and
ends in 1:17. This unit itself, however, can be broken down into three disti
nct, yet related sections. The first section is the salutation proper in 1:1
-7. It concerns Paul’s apostolic calling and mission, along with his heartf
elt, yet semi-typical greeting given to a church. The second section is 1:8-
15 and concerns Paul’s desires and plans to visit the church in Rome. The t
hird section, namely 1:16-17, concerns the power of the gospel. It serves as
a thematic outline for the entire book. More will be said on these points,
their inter-relation and contribution to the book as a whole, as we move thr
ough the commentary.
The second point we want to make relates to the nature of the salutation in
1:1-7. The typical format in the Greco-Roman world in Paul’s day was to inc
lude the name of the sender, the recipients, and a brief greeting (“From A
to B, Greetings”). All of this Paul has done, following the standard formul
a. He has, however, greatly lengthened the salutation in comparison with oth
er examples from the culture. The lengthening of this section demonstrates t
he emphasis Paul placed on the gospel and his relationship to it. Thus the s
alutation has a distinctive theological and christological orientation, some
thing obviously unheard of in the wider pagan world.
Third, the introduction in 1:1-17 is similar in many respects to the ending
of the letter in 15:14-16:27 (esp. 15:14-33; 16:25-27). Together they form a
kind of inclusio (i.e., book ends) with great stress laid on Paul’s missio
n to Gentiles, the gospel, and obedience (= faith). | | | R*o
发帖数: 3781 | 51 1:1 Paul refers to himself by his Latin (Roman citizen) name Paul (perhaps h
is cognomen), rather than his Jewish name, Saul—a change which is recorded
in Acts 13:9, 13.17 What is most amazing about Paul the author or Romans is
not that he didn’t have the rhetorical skill or intellectual prowess to wri
te well, but that justification by faith through grace should be the subject
discoursed upon by this one time persecutor of the church, legalist, and Ch
rist hater. Paul, the converted Pharisee, was the God-ordained, Spirit led a
uthor of this marvelous epistle in which he unfolds the gospel of God’s mer
cy and righteousness. The fact that God used such a man reflects the stunnin
g freedom of His grace and the transformation He brings through the gospel.
In short, Paul was a living example of the things about which he spoke (and
still speaks) in Romans.
Further, Paul’s name appears alone in the salutation, whereas in his other
letters, except Ephesians and the pastorals, he always includes his coworker
s with him, if not by name (e.g., 1, 2 Cor) then at least generally speaking
(Gal 1:1-2). There is good evidence that he wrote the letter from Corinth a
nd that Timothy was with him (cf. Rom 16:21), so why does he not include him
and possibly others in his opening greeting? After all, this appears to hav
e been his habit. First, it must be noted that since Timothy is portrayed in
a positive light in 16:21 it does not seem likely that Paul refused to ment
ion him because he had fallen into disrepute with the Roman church. Yet agai
n, Paul does not mention him. The most likely suggestion is that since Roman
s is Paul’s exposition of his gospel, and since he sought financial assista
nce from the Romans to preach his gospel into Spain, he mentions only himsel
f in order to take ownership for his doctrine. The letter to the Romans expl
ains the pure gospel he preaches and teaches and this is the gospel the Roma
n church can be sure he will carry to the west! Mentioning Tertius as the am
anuensis need not count against this thesis (16:22). Also, the fact that Pau
l goes on to label himself “a servant of Christ Jesus, an apostle, set apar
t for the gospel of God…to call people from among all the Gentiles” seems
to stress his personal and profound commitment to the preaching of the gospe
l, a fact further highlighted by the conspicuous absence of any mention of h
is co-laboring friends.
In Romans 1:1 he gives himself three designations: “slave,” “apostle,” a
nd “set apart.” First, Paul considered himself a slave of Christ Jesus (do
uvlo" Cristou' jIhsou', doulos christou Iesou). While it was unthinkable to
a cultured Greek that a relationship with a divine being would involve slave
ry, it was not at all uncommon for the Jew. Undoubtedly the background for t
he expression “a servant of the Lord, etc.” is to be found in the Jewish O
ld Testament scriptures so that it does not connote drudgery, but honor and
privilege. It was used of Israel at times; she was referred to as the “serv
ant of the Lord” (cf. Isa 43:10). But it was especially associated with fam
ous OT personalities including such great men as Moses (Joshua 1:1; 14:7), D
avid (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kings 10:10). All these men w
ere servants of the Lord. Yet, while the expression evokes a tremendous sens
e of honor, for it was an extreme privilege to serve YHWH, it is not Paul’s
desire in this context to simply place himself among venerated OT saints. N
either is it his goal to simply express his gratitude to be a servant of Chr
ist Jesus (though both are true). His aim, rather, is to communicate in plai
n terms his commitment and devotion to the Messiah Jesus. Though there are s
everal reasons for his allegiance to Christ, it is ultimately due to his rec
ognition of who Jesus is; Paul’s insertion of “Christ Jesus” into the OT
formula “a servant of YHWH” shows the high view of Jesus that he maintaine
d. He considered Jesus worthy of the same heartfelt obedience and zealous de
votion as YHWH.
Second, the particular nature of Paul’s servanthood or slavery to Christ is
further clarified with the designation apostle (ajpovstolo", apostolos). Ap
ostleship was not something he usurped for himself, as did the false apostle
s, but he was indeed called (klhtoV", kletos) by the risen Lord himself (Gal
1:1; Acts 9). While Paul refers to Epaphroditus as an apostle he does so on
ly in the general sense of one who is a messenger (cf. Phil 2:25 and the Net
Bible note; see also Rom 16:7). When he refers to himself as an apostle, on
the other hand, he is thinking in particular of being one of the select gro
up of people chosen by God and gifted (1 Cor 12:28; Eph 4:11) as an authorit
ative spokesperson for him. There were certain necessary qualifications (1 C
or 9:1ff) and together the apostles, as recipients of divine revelation, for
med the foundation of the church with Christ himself as the chief cornerston
e (Eph 2:20). Paul had seen the risen Christ (1 Cor 9:1; 15:8) and was speci
fically commissioned by God to carry the gospel to the Gentiles (Acts 9:15;
Rom 1:5). On numerous occasions God confirmed both his choice of Paul and th
e teaching that the apostle advanced in the church universal (Acts 9:22; 14:
3; Romans 15: 18-19; 2 Cor 12:12; Gal 2:1-10; 3:5). To the Romans, Paul was
an authoritative spokesman for God. They will want to keep this in mind when
he covers certain serious issues such as sin and Jew-Gentile relations in t
he church (cf. Rom 6:17).
Finally, Paul says that he had been set apart (ajfwrismevno", aphorismenos)
for the gospel of God. The Greek term translated “set apart” means to “ma
rk off with boundaries.” It is used in Matt 25:32 in reference to setting a
part the sheep from the goats in the judgment (cf. Matt 13:49). Paul says th
at he had been set apart, marked out, as it were, for the gospel—a divine c
hoice not altogether different from God’s call to Jeremiah (Jer 1:5). Thoug
h he says that this occurred at his birth (Gal 1:15), the historical outwork
ing of that divine decision came to expression on the Damascus road, some th
irty or so years later (cf. Acts 9). Further details regarding the precise n
ature of this call were concretized in Acts 13:2 when the church at Antioch
recognized the Spirit’s timing and choice of Paul for the mission to the Ge
ntiles.
The gospel of God (eujaggevlion qeou', euaggelion theou) is the good news of
God’s plan of salvation, including justification, redemption, reconciliati
on, sanctification, and in the eschaton, vindication. All this comes to real
ization through the person and work of his son, Jesus Christ. But, as Cranfi
eld points out, the term “gospel” was also used in Greek culture to refer
to the birth of an heir to the emperor, or his coming of age and accession t
o the throne.18 But, while that may have been good news to some people (and
to some not so good news), the gospel of God is good news for all men, Jew a
nd Gentile, the wise and the foolish alike. Paul says that God’s good news
is the gospel about his Son whom we find out later in Romans is the true sov
ereign and savior of all men (cf. 10:9-10). | j*****7
发帖数: 10575 | | R*o
发帖数: 3781 | 53 it is for you to study
【在 j*****7 的大作中提到】
: copy完了没？
| j*****7
发帖数: 10575 | 54 我下巴掉了
【在 R*o 的大作中提到】
: it is for you to study
| R*o
发帖数: 3781 | 55 you need to throw the book of Calvin away
【在 j*****7 的大作中提到】
: 我下巴掉了
| j*****7
发帖数: 10575 | 56 之前不是说一起读么
现在怎么成了你copy你的所谓解释，然后我来学呢？
你觉得你贴的那些解释，我看的上眼么？
【在 R*o 的大作中提到】
: you need to throw the book of Calvin away
| R*o
发帖数: 3781 | 57 at least this link is not from the "reformed" church
your "reformed" theology needs to be reformed
【在 j*****7 的大作中提到】
: 之前不是说一起读么
: 现在怎么成了你copy你的所谓解释，然后我来学呢？
: 你觉得你贴的那些解释，我看的上眼么？
| j*****7
发帖数: 10575 | 58 你圣经都还没读
一下子就跳到所谓的reform的解经，虽然我不知道你那是哪门子的reform
这个叫做眼高手低
【在 R*o 的大作中提到】
: at least this link is not from the "reformed" church
: your "reformed" theology needs to be reformed
| R*o
发帖数: 3781 | 59 I read twice
reformed theology is totally wrong
【在 j*****7 的大作中提到】
: 你圣经都还没读
: 一下子就跳到所谓的reform的解经，虽然我不知道你那是哪门子的reform
: 这个叫做眼高手低
| j*****7
发帖数: 10575 | 60 不好意思，看走眼了，我以为你说他是改革宗
事实上他是美南浸信会的
你读哪本书两遍的？
【在 R*o 的大作中提到】
: I read twice
: reformed theology is totally wrong
| | | R*o
发帖数: 3781 | 61 I read/listen bible twice
I like the southern baptism church. This group dare to speak out against Ca
lvinism.
Dave Hunt is from there as well if I remember correctly.
【在 j*****7 的大作中提到】
: 不好意思，看走眼了，我以为你说他是改革宗
: 事实上他是美南浸信会的
: 你读哪本书两遍的？
| j*****7
发帖数: 10575 | 62 达拉斯的神学体系里的最大问题，是什么？
Ca
【在 R*o 的大作中提到】
: I read/listen bible twice
: I like the southern baptism church. This group dare to speak out against Ca
: lvinism.
: Dave Hunt is from there as well if I remember correctly.
| R*o
发帖数: 3781 | 63 point out if you know something wrong
【在 j*****7 的大作中提到】
: 达拉斯的神学体系里的最大问题，是什么？
:
: Ca
| j*****7
发帖数: 10575 | 64 每个神学体系都有或多或少的不足
先天或者后天
如果你只是为了反对改革宗，完全可以找官方亚米念学者的东西出来，不用费这么多周折
你google一下达拉斯神学院，看看他们的缺陷在哪里
然后再想想，那他们的东西来讨论罗马书这么一本书，是不是合适
你们几个不挺会go的么
【在 R*o 的大作中提到】
: point out if you know something wrong
| R*o
发帖数: 3781 | 65 I study bible without any pre-determinative doctrines
but I do know Calvinism is totally wrong. So I only want to avoid it.
周折
【在 j*****7 的大作中提到】
: 每个神学体系都有或多或少的不足
: 先天或者后天
: 如果你只是为了反对改革宗，完全可以找官方亚米念学者的东西出来，不用费这么多周折
: 你google一下达拉斯神学院，看看他们的缺陷在哪里
: 然后再想想，那他们的东西来讨论罗马书这么一本书，是不是合适
: 你们几个不挺会go的么
| j*****7
发帖数: 10575 | 66 无知
【在 R*o 的大作中提到】
: I study bible without any pre-determinative doctrines
: but I do know Calvinism is totally wrong. So I only want to avoid it.
:
: 周折
| R*o
发帖数: 3781 | 67 only you, seeketernal, Mr. Huo
3 calvinists
easy to deal with
【在 j*****7 的大作中提到】
: 无知
| j*****7
发帖数: 10575 | 68 耍无赖？
【在 R*o 的大作中提到】
: only you, seeketernal, Mr. Huo
: 3 calvinists
: easy to deal with
| R*o
发帖数: 3781 | 69 let's read the bible, chapter by chapter, verse by verse
【在 j*****7 的大作中提到】
: 耍无赖？
| j*****7
发帖数: 10575 | 70 然后又是你不知道从哪里找到一大段一大段的“解经书”
让我自己去读？
你不觉得可笑么？
【在 R*o 的大作中提到】
: let's read the bible, chapter by chapter, verse by verse
| | | R*o
发帖数: 3781 | 71 we can read plain text of bible as well
【在 j*****7 的大作中提到】
: 然后又是你不知道从哪里找到一大段一大段的“解经书”
: 让我自己去读？
: 你不觉得可笑么？
| j*****7
发帖数: 10575 | 72 as well?
好像一开始建议一起"读圣经'的是你
到后来一段段copy解经书的也是你
反正我没看明白你要干嘛
【在 R*o 的大作中提到】
: we can read plain text of bible as well
| R*o
发帖数: 3781 | 73 1:2 Paul makes it doubly clear that the gospel of God, which includes the sa
lvation of the Gentiles, is deeply rooted in OT promise. He is not preaching
some foreign idea with no connection to the prophetic scriptures. On the co
ntrary, God had long ago promised the gospel through his prophets in the hol
y scriptures (diaV tw'n profhtw'n aujtou' ejn grafai'" aJgivai", dia ton pro
pheton autou en graphais hagiais). The coming of Christ is the prophesied cu
lmination to a long history of OT expectation. Jesus Christ is not an aftert
hought, but the very realization of God’s plan for the world, Jew and Genti
le. With his coming, comes the dawn of the much looked for messianic age, wh
en the powers of the future invade the present! Indeed, Jesus himself is the
gospel, the heart therefore of the kerygma!
Later on, in chapter four, we will see Paul’s use of OT scripture to flesh
out his argument here and that the proper interpretation and fulfillment of
OT hope is in Christ. Thus Paul’s new understanding and use of the OT will
be critical in his synthesis of Law and gospel throughout Romans and will fa
ctor greatly in his extended argument concerning the place of Israel in God’
s present administering of the gospel (cf. 9-11). | R*o
发帖数: 3781 | 74 plain text
1:1 From Paul, a slave of Christ Jesus, called to be an apostle, set apart
for the gospel of God 1:2 that he promised beforehand through his prophets
in the holy scriptures, 1:3 concerning his Son who was a descendant of David
with respect to the flesh, 1:4 who was appointed the Son-of-God-in-power
according to the Holy Spirit by the resurrection from the dead, Jesus Christ
our Lord. 1:5 Through him we received grace and apostleship to bring about
the obedience of faith among all the Gentiles on behalf of his name. 1:6 You
also are among them, called to belong to Jesus Christ. 1:7 To all those
loved by God in Rome, called to be saints: Grace and peace to you from God
our Father and the Lord Jesus Christ!
【在 j*****7 的大作中提到】
: as well?
: 好像一开始建议一起"读圣经'的是你
: 到后来一段段copy解经书的也是你
: 反正我没看明白你要干嘛
| R*o
发帖数: 3781 | 75 1:3-4 The “gospel of God” concerns his Son (tou' uiJou' aujtou', tou huiou
autou). While there are some difficulties in the interpretation of vv. 3-4,
the important thing to keep in mind is that the idea of Jesus Christ being
God’s eternal son precedes any thought of his role in salvation history and
the incarnation. He is first of all, the very son of God, before he assumed
human nature. Thus the following material in vv. 3-4, which was probably a
creed in the early church, relates to his incarnation, work of salvation acc
ording to promise, and his subsequent exaltation.
The reference to Jesus as a descendent of David according to the flesh funct
ions on two levels. First, it makes plain that the eternal son of God took o
n full and complete humanity (John 1:1, 14; Phil 2:6-11) without which there
can be no good news for the sons of Adam. Second, the explicit link with Da
vid is not just to suggest his humanity, but also to make clear his special
relationship to the line of promise. Jesus met the qualifications of one to
whom the promise of 2 Samuel 7:12-16 could be made (cf. also Pss 72; 89). Th
is theme of Jesus’ Davidic lineage will surface again in passages like 15:1
2.
The promise in 2 Samuel 7:12-16 is extremely important in the New Testament
and the connection to it here is apparent (e.g., Matt 1:1; Acts 13:34; 2 Cor
6:18). Nathan tells David, among other things, that he will never lack a “
son” to sit on his throne. Jesus, by virtue of his obedience and subsequent
resurrection, has been appointed (tou' oJrisqevnto", tou horisthentos; i.e.
, in keeping with the language of the appointment of Davidic kings) the “so
n-of-God-in-power” for eternity (that is, the new and final Davidic ruler).
In short, the resurrected messiah (note the stress on Christ Jesus in 1:1)
fulfills the promise that one of David’s descendants would sit on David’s
throne eternally and rule over the nations. It is likely that OT passages su
ch as Psalm 2:7 stand behind Romans 1:3-4.19
Thus the use of word “appointed” is a functional comment about Christ’s n
ew role in God’s government of the world and not a statement about his esse
nce before or after the resurrection. There is no adoptionist Christology he
re! Jesus was, is, and always will be the son of God from eternity to eterni
ty. He entered into, however, the new salvation-historical role of the unive
rsal Davidic king (“son”) at his resurrection/exaltation (cf. Luke 2:36).
From this vantage point he is the Davidic Son who reigns in-power (ejn dunav
mei, en dunamei).
At the close of 1:4, Paul refers to Jesus as Jesus Christ our Lord (jIhsou'
Cristou' tou' kurivou hJmw'n, Iesou Christou tou kuriou hemon). The idea of
Jesus’ universal Lordship is often connected in the New Testament to his re
surrection and exaltation to a place of power and authority (cf. Matt 28:18;
Acts 2:36; Phil 2:11). And so it is here, not surprisingly (cf. Rom 10:13). | R*o
发帖数: 3781 | 76 1:5 Paul says that through Christ we received grace and apostleship. The “w
e” is probably editorial, that is, it refers to Paul alone. He mentions onl
y himself in 1:1, and the following phrase “for the obedience of the faith
among all the Gentiles” seems to corroborate this idea since it was particu
larly Paul who was called to the Gentiles. Thus Timothy, though a stalwart c
ompanion of Paul and minister to the Gentiles (Rom 16:21), is probably not i
ncluded in this comment.
The expression grace and apostleship is probably intended as a hendiadys mea
ning “grace for apostleship.” In other words, the nature of the grace (cav
rin, carin) to which Paul refers here is linked closely with apostleship (aj
postolhVn, apostolen) and must be viewed as that divine enablement which wor
ked itself out in the context of Paul’s apostolic calling and vocation (cf.
Gal 2:8-10).
The direction of Paul’s apostolic efforts was to win obedience to the gospe
l—an obedience which comes about by faith—and this he hopes to achieve amo
ng all the Gentiles (ejn pa'sin toi'" e[qnesin, en pasin tois ethnesin). Her
e we have one of the many universalistic statements of Paul concerning the s
cope of the offer of salvation in Christ (cf. e.g., 1:16). Though Jesus came
as the fulfillment of OT promise he is not for the Jew only (cf. 3:27-31),
but indeed for all the Gentiles as well (i.e., not just the God-fearers). Hi
s name (ojnovmato" aujtou`, onomatos autou) is that of YHWH and he is Lord o
ver the entire world (10:9-10).
Further, his call as an apostle was to bring about the obedience of faith am
ong all the Gentiles on behalf of his name. The expression obedience of fait
h (uJpakohVn pivstew", hupakoen pisteos) has been variously interpreted. Som
e likely suggestions include: (1) “obedience which springs from faith”; (2
) “obedience in the faith where faith refers to the doctrinal commitments o
f Christianity (cf. Jude 3); (3) “obedience which is faith.” Since the epi
stle begins with “obedience of faith” (1:5) and ends with the same express
ion in 16:26, we may well conclude that what comes in between—in chapters 1
:18-15:13—is directly related by way of elaboration and clarification. That
is, the intervening chapters, chalked full as they are with ideas of sin, j
ustification, and practical holiness “unpack” for us what the expression “
obedience of faith” means. Therefore, we ought not to separate “obedience”
too far from “faith,” (option #1) nor “personal faith” from “doctrinal
commitments” (option #2). Undoubtedly, the vagueness of the expression is
meant to capture the breadth of our Christian experience in terms of coming
to faith in Christ initially, the nature of true faith as obedience, as well
as doctrinal committments believed for those in the faith and living obedie
nt lives. All this is covered in Romans 1:18-15:13 and alluded to in this “
short-hand” expression.
Paul makes it clear that the particular sphere of ministry assigned to him b
y the Lord was the Gentiles. His mission in life was to reach all the Gentil
es with the gospel, a task he had been given for the sake of the name of the
Lord Jesus Christ, that is, for Jesus’ glory and honor. His mission initia
tives can be studied in Acts 13-28. | R*o
发帖数: 3781 | 77 1:6 The Roman Christians should rejoice because they are among those Gentile
s who have been called (klhtoiV, kletoi) by God to belong to Jesus Christ (j
Ihsou' Cristou', Iesou Christou).
1:7 Further, the Roman Christians, as is the case with every Christian, are
loved by God (ajgaphtoi'" qeou', agapetois theou)—a love which he expressed
explicitly in the cross. As Paul will say in chapter 5: “But God demonstra
tes his own love for us, in that while we were still sinners, Christ died fo
r us” (Romans 5:8). It is that same love that he has also poured out into o
ur hearts through the Holy Spirit (5:5).
The Roman Christians are also called to be saints (klhtoi'" aJgivoi", kletoi
s hagiois). The term “saints” means to be “set apart.” In this case it i
s not something that the Roman Christians did by attempting to grow in holin
ess, but something God did for them when he saved them. He set them apart to
himself and his purposes. Thus the term refers more to a positional idea th
an a practical, ethical idea, though the two are related and must not be sep
arated too far (cf. Romans 6:19). God called them to be set apart for himsel
f; this leads to the logical conclusion that a changed life is in order. Gen
erally speaking, that’s what Romans 5-8 and 12-16 are all about.
The two designations, “loved by God” and “called to be saints,” recall G
od’s commitment toward and relationship with Israel in the Old Testament. O
nce again Paul has drawn an organic connection between the OT and the presen
t work of Christ; this time it is not in terms of the promised Son, but in t
erms of the promised people who will come into being as a result of the work
of the Son.
Paul’s greeting of grace and peace to you from God our Father and the Lord
Jesus Christ may have been common for him (in one form or another it appears
in all his letters), but it was non-existent in the non-Christian world of
his day. It is connected uniquely to the person of God the Father and his So
n, the Lord Jesus Christ (8:14-17, 32). The grace of God for those who stand
in it (5:1) leads to peace with God, objectively, as well as the subjective
apprehension of that peace. | R*o
发帖数: 3781 | 78 F. Homiletical Idea and Outline
Homiletical Idea: Understand Biblical Authority and Our Mission to the World
I. Respect Apostolic Authority (1:1)
A. Textual Details
1. Paul was a servant of Christ Jesus
2. Paul was an apostle
3. Paul was set apart for the Gospel
B. Application: We are to submit to his teachings as one sent from the Lord
1. Pursue consistent study and application of biblical truth
2. Give serious thought to the issues of our day in light of that truth
C. Illustration and Transition Sentence
II. Understand Apostolic Teaching: Jesus Christ—The Gospel of God and the F
ulfillment of OT Promise (1:2-4)
A. Textual Details
1. The gospel of God was promised beforehand in the OT
a. Genesis 12:1-3
b. 2 Samuel 7:12-16 (Isaiah 53, etc.)
2. The gospel of God is centered on a Person and His Work: the incarnation,
death, resurrection, and exaltation of Jesus Christ.
3. The gospel of God concerns the recognition of Jesus as Lord.
B. Application:
1. Keep Christ central in the interpretation and application of scripture.
2. Do we grasp the singularity of God’s plan and purpose in both the Old an
d New Testament and in the world today? See Ephesians 1:10-11.
3. Do we realize the implications of the Lordship of Christ for our own live
s?
C. Illustration and Transition Sentence
III. Follow Paul’s Apostolic Example: Taking the Gospel to the World (1:5)
A. Textual Details
1. Paul was called as an apostle to bring Gentiles to the “obedience of fai
th”
B. Application
1. We are not apostles with the level of authority that Paul had; we no long
er write scripture and speak directly from God.
2. But, we have all received the Great Commission of Matthew 28:19-20.
3. It isn’t that we haven’t been sent, but that we are not the originators
of the message, God is, and he made it known to Paul. We are to stick to Pa
ul’s message and preach that to non-Christians.
C. Illustration and Transition Sentence to Conclusion | R*o
发帖数: 3781 | 79 G. Contribution of the Passage to Systematic Theology
1. The Relationship of the Old Testament to the New Testament—Romans 1:2-4
There is no little discussion today among Christian scholars and lay people
regarding the relationship of the Old Testament to the New. The current sett
ing often involves two different approaches to the synthesis of scripture, n
amely, the approach of Covenant theology and that of Dispensational theology
, with various differences within each “camp.” We may frame the question a
s follows: How much continuity and discontinuity exists between God’s promi
ses in the OT and the realization of those promises in the church of the NT?
Though both theologies recognize at least some fulfillment of the OT in the
NT, they differ on precisely what the nature of that fulfillment is and to
what extent the church should be related to OT promise.
In any case, both sides must remember that Christ is the central issue in th
e realization of OT hope. He is the organic connection between the testament
s. Paul makes this clear in Romans 1:2-4. Since he now functions as the univ
ersal Lord and particular head of the church—in fulfillment of promises lik
e 2 Samuel 7:12-16 (as we saw in our commentary on 1:2-5)—we must be carefu
l not to pull the testaments apart to the point where there is little or no
unity between them, especially on the sole basis of a Israel-church distinct
ion. On the other hand, who would argue that his Lordship has been totally r
ealized? Thus it seems that the church as a present and wonderful manifestat
ion of OT promise (though certain aspects of the church cannot rightly have
been understood in the OT), cannot exhaust the hope envisioned by the prophe
ts of Israel. There is a structural discontinuity between Israel and the chu
rch (Eph 2:11-2220; and thus the testaments) and a soteriological continuity
(Rom 4).
The point being made here is not an argument for one view over the other per
se, but that Romans 1:2-4 should be examined in the course of one’s thinki
ng on this issue.
2. The “Obedience of Faith” and Lordship vs. Free Grace Salvation
There is a controversy today in Evangelical circles regarding the biblical r
esponse to the gospel. Two general camps have emerged with strong supporters
in each. On the one hand, there are those who insist that salvation is by f
aith where faith does not include such ideas as repentance (unless “repenta
nce” simply means “to change one’s mind”) or the need to acknowledge Jes
us Christ as Lord in one’s life. The other camp, those who have been unfort
unately dubbed “lordship salvationists,” generally argue that faith involv
es repentance where repentance includes a heartfelt sorrow for sin, a turnin
g (repentance) from sin, and a personal trust (involving understanding, asse
nt, and embracing) in Christ to save. No informed writer in either camp beli
eves that faith is merely of human origin—it is a gift of God—and no infor
med writer in the Lordship camp believes that repentance thus understood is
a merely human phenomenon.
Whatever camp a person may find themselves in, (s)he needs to consider, desp
ite the exegetical problems, Romans 1:5 and the expression “obedience of fa
ith.” It’s structural role in the letter to the Romans—a letter dedicated
to Paul’s exposition of his gospel—demonstrates that this text should be
given careful study in light of the “lordship” debate. The expression “ob
edience of faith” seems to be integral to Paul’s perception of the kerygma
. Again, perhaps, there are more exegetically fruitful texts to consider, bu
t Romans 1:5 needs to be kept in mind when we discuss the proper human respo
nse to the preaching of the gospel. | R*o
发帖数: 3781 | 80 H. Contribution of the Passage to Discipleship and Church Mission
The passage contributes to discipleship and church mission in at least two w
ays. First, it clearly teaches us as God’s people that the apostolic witnes
s expressed in Scripture is the primary authority for the faith and life of
the church. Paul was an apostle and his teaching is authoritative and primar
y for the church today—just as it was 2000 years ago. Second, the mission o
f the church, following the example of Paul, is to carry the gospel to the w
orld so that more and more people may enter into the sphere of God’s blessi
ng in the gospel and live under the Lordship of Christ.
----------------------------------------------------------------------------
----
16 Craig Brian Larson, Choice Contemporary Stories & Illustrations for Preac
hers, Teachers, and Writers (Grand Rapids: Baker, 1998), 22.
17 See Cranfield, Romans, ICC, 1:48. There have been numerous suggestions as
to why Saul of Tarsus “changed” his name to Paul. Some argue that it was
changed at the time of his conversion, along similar lines to Peter when Jes
us called him into the ministry of the gospel (cf. Mark 3:16). Others, inclu
ding Jerome and Augustine, maintained, at one time or another, that he chang
ed it to honor his most famous convert, i.e., Sergius Paulus, governor of Cy
prus (see Acts 13:4-12). Cranfield is correct to dismiss these in favor of t
he probability that as a Roman citizen Paul simply wanted to use one of his
(three) Roman names, i.e., his cognomen, because it was distinctive. Thus he
really never changed any of his names, but simply wanted to be known and re
cognized by Paul instead of Saul in his Gentile work.
18 Cranfield, Romans, 55.
19 See also the connection Paul makes in Acts 13:33 and 34 between Psalm 2:7
and the democratization of the Davidic covenant through the use of Isaiah 5
5:3.
20 Israel was a nation; the church is composed of individuals from every nat
ion. | | | R*o
发帖数: 3781 | 81 a non-calvinist's study of Romans
of
to
death,
si
will
t
p
【在 R*o 的大作中提到】
: H. Contribution of the Passage to Discipleship and Church Mission
: The passage contributes to discipleship and church mission in at least two w
: ays. First, it clearly teaches us as God’s people that the apostolic witnes
: s expressed in Scripture is the primary authority for the faith and life of
: the church. Paul was an apostle and his teaching is authoritative and primar
: y for the church today—just as it was 2000 years ago. Second, the mission o
: f the church, following the example of Paul, is to carry the gospel to the w
: orld so that more and more people may enter into the sphere of God’s blessi
: ng in the gospel and live under the Lordship of Christ.
: ----------------------------------------------------------------------------
|
|
