#1

eral convincing analyses

in Here is your first Forum Tue Jul 22, 2014 10:31 am
by lluggg599 • 6 Posts

From Exegesis to Sermon in Romans 12


" , , , . . ." (I appeal to you therefore, brothers, on account of the mercies of God, . . .). Paul's appeal to practical matters in the paraenesis of Rom 12:1 15:13 is based upon his previous discussion in chapters 1 11. These are the instructions of how this newly redefined people of God should live. These exhortations are consequences of Paul's doctrine "the righteous will live by faith" (1:17).


Paul's intent is not to lay down a comprehensive ethical system for all of Christianity. Instead, these appeals presuppose that those addressed have been baptized into Christ and belong to him (Rom 6:lff.) and that they are faced with specific ethical issues and conflicts that need to be addressed in light of their relationship with Christ.(1) These ethical imperatives follow from the indicative and participate with the indicative to accomplish God's eschatological future.(2) When Christians act in accordance with the will of God, they demonstrate the truth of the indicative. Paul's vision for their future rests on hope but also depends upon their participation to actualize that hope.


Paul's purpose for writing Romans has been vigorously debated.(3) Paul had not visited Rome. He states his desire to come and visit as a means of introducing himself and his mission (Rom 1:10 15; 15:22 29). He desired Rome to be the launching pad for a new mission to Spain.


Although the Roman church was a community with Jewish roots, it also included Gentile converts.(4) When the decree of Claudius in 49 CE expelled the Jews from the city, the Gentile members of the community found themselves in the majority. When Jewish Christians trickled back into Rome after permission was granted in 54 CE, they found a Gentile congregation that tended to discount the importance of their Jewish heritage. Tensions grew, leading to separate house churches split along racial lines. The theological issue: What is the place of Israel in a mixed community of Jewish and Gentile Christians?


David Aune demonstrates that Romans is a logos protreptikos, or "speech of exhortation" a letter intended to convince others of a particular lifestyle.(5) This identification of the letter's genre is useful for understanding how the paraenesis functions for Paul; namely, he is explaining the particulars of the abstract implications of the gospel in terms of the duties and obligations of Christians living in community.(6)


Paul's quotation of Hab 2:4, "The righteous will live by faith," can easily be translated "The righteous by faith will live." To know which way Paul intended the phrase to be taken is determined by the context of his argument. Paul will express both ways of translating the verse as truths in the letter. The dual theme of the letter is expressed by the one phrase. The righteous have new life in Christ because of their faith, and the righteous will proceed to live in accordance with their faith.


Paul's gospel revealed God's righteousness and wrath (1:17 18). Preaching revealed God's own moral integrity. Paul preached that the righteousness of God is ours by faith (1:17) and that we are justified freely from his wrath by this same faith that responds to the gospel (3 :22 24; 5:1). The conclusion in chapter 3 is a climax to the heart and soul of Paul's gospel.


Romans 6 connects to Romans 12 in theme more so than any other passage in the letter. Our baptism into the death of Jesus and our resurrection to walk in a new life (6:4 10) are the basis for all the actions in the following pericope (6:llff.).(7) Therefore (oun, 6:12), based on what has already taken place in baptism, the righteousness of God must be realized in the life of the believer. Due to our participation with Christ, our lives are to be offered (sacrificial language), not to sin, but to God as "instruments of righteousness" (6:13). Our "offering" in 12:1 is clearly connected to, and expounds upon, what it means to respond to God's mercy.


Romans 8:2 10 describes the indwelling Spirit. The Spirit lives in us as we live between the times. Although we already possess the new life of Christ, it has not yet been fully realized. As we live in the world, the indwelling Spirit enables us to demonstrate the implications of the gospel in the way we live and think.


The tension between Jew and Gentile that has created division and a superiority complex centers around the doctrine of Israel's place in God's plan. Justification by faith is the basis on which Paul argues for the equality of Jews and Gentiles. Does this mean that God's promises to the Jews are void? Not at all. Paul defends God in Romans 9 11, demonstrating that both Jew and Gentile belong together and are integral to God's plan of salvation. Paul therefore unifies the concepts of equality of all in the gospel and the priority of the Jews. He concludes with the doctrine of God's mercy for all (Rom 11:28 32), which is beyond analysis (Rom 11:33 36).


Romans 12:1 2 reiterates, in the imperative mood, what it means to receive by faith the revealing of God's righteousness (1:16 17). Oun functions as a connection immediately to God's mercy (Rom 11 :30 32),(8) but also to the entire argument Paul has been making in Romans. With the words "Therefore, I urge you," Paul's exhortations connect with the previous teachings.(9) The "mercies of God" are not limited only to chapters 9 11).(10)Oun indicates that Paul presupposes the theological assertions made in the entire letter. However, these exhortations also supply a further explication of what the gospel is and how it works as God's power for salvation).(11) Mercy is the keynote of chapters 9 11 as Paul reaches the climax of his entire teaching on the gospel of God's righteousness (1:17).(12)


The parakalo functions to introduce the real concern of the Will Sutton Youth Jersey letter.(13) It is one of Paul's stronger words to exhort the believers to respond. The action called for by the parakalo will have a clear connection with the theology of the letter.


Rom 12:1 orients the entire text for the individual and the community. With one phrase, Paul has set the entire paraenesis within a theological framework: the theme of "reasonable service."(14) Our sacrifice is called logiken latreian (logical service) and is related to Paul's service (1:9).(15) Our self sacrifice is an appropriate response to God's mercy.


The sacrificial language of 12:1 is also connected to 1:7a. Our election by God, our calling to be saints (a holy people), and our new relationship with God based upon righteousness by faith have implications for how we define this service. Saints are to be priests who offer sacrifices. In light of the gospel, saints will offer themselves as the sacrifice.(16) "This is what happens when we offer ourselves as living sacrifices (12:1). It brings about a cross like situation. But we can do so with trust and hope that God will intervene in a resurrection like manifestation so as to make us truly Christlike for this person."(17)


This consecration of our lives will be seen as we separate ourselves from the world for service. Transformation involves the whole person. The totality of God's gift envisions the totality of God's demand. Obedience involves the whole person and cannot be subdivided into individual acts. Particular instructions demonstrate the concreteness of Paul's ethic in a variety of situations.


Social groups, cultural norms, institutions, and former traditions all have the power to mold individual behavior.(18) Many new converts (both Jewish and Gentile) desired to hold onto previous patterns of behavior and thought. Conversion occurred through faith in the gospel, yet the process of socialization into a new community proved difficult. The imperative not to conform recognizes the human responsibility to resist old and/or outside pressures that counter the gospel. As members of a new community, Christians will have a new identity expressed in their daily living. The exhortations of 12:9 21 will reflect both the negative "do not conform" and the positive "be transformed."


Since our minds have been renewed for the discernment of God's good will, our moral identity will also be shaped. There is no dualism here between the mind and body. "Renewal of mind" is bound with "presenting the body." The goodwill of God that is accomplished by his renewing of our minds gives us the discernment to do good).(19) Each situation, therefore, will be assessed in light of our past participation with Christ and his cross and the coming eschaton. This new discernment is possible due to our participation in the Christ event.


Our relationship with God cannot be viewed in isolation from the community (12:3 8). The Christian community will function as a corporate unity. Instruction in appropriate behavior was assuredly part of the process of resocialization that accompanied baptism.(20) Cruz indicates that the community as the body of Christ is one of Paul's primary motivations for his exhortations.(21) The attitude is transformed not only in how we view ourselves, but also in how we view others in that same body. The controlling concrete admonition directed to the community's body life is "Do not think of http://www.officialbearsnflauthentic.com/authentic-will-sutton-jersey.html yourself more highly than you ought." It is directly related to the Jewish Gentile tension. Both groups were taking pride by claiming favored status (2:17 20; 3:27; 11:18 20).


The seven different gifts in the community all function for the purpose of edification.(22) Therefore, within this redefined community, God's righteousness and mercy will continue to find concrete expression. That will be seen as the body imagery of this section gives way to the family imagery seen in the phileo word group of the next section.


The paraenesis found in 12:9 21 is integrally connected in the larger literary flow of Paul's argument. The admonitions of 12:9 13 expound upon the internal relations within the body. Paul's discussion about external relations with the world found in 13:1 7 begins in 12:17 21. The middle verses of 12:14 16 reflect backward and gaze forward. Many of these thoughts are integrated in Paul's thinking and cannot be easily separated in terms of insider/outsider. Christians at Rome, especially, found that the insider was often acting as the enemy.


Walter Wilson connects Romans 12 structurally with the Hellenistic form. The programmatic section is 12:1 2; the descriptive section is 12:3 8; and the prescriptive section is 12:9 21.(23) The paraenetic form of the prescriptive section of 12:9 21 is structured as follows: (1) thematic statement (12:9a); (2) protreptic maxim (12:9b); (3) lists of consequences (12:10 13); (4) central statement (12:14); (5) explanatory admonitions (12:15 20); and (6) summarizing maxim (12:21).(24)


Formally, paraenesis officialbearsnflauthentic.com/authentic-brock-vereen-jersey.html relied upon earlier traditions. Paul, too, relied upon a well defined tradition that provided precedents for his ethical instructions. He "filtered these traditions through his interpretation of the event of God's act in Christ, and the claim God makes on the believer."(25) He selectively used these sources with christological discernment to suit his interests, perspectives, and objectives.(26)


There have been several convincing analyses of the pericope that find both unified structure and theology. While 12:10 13 is loosely constructed structurally, it is held together by repetition, parallelism, and theme. J. D. G. Dunn concludes that there are rhetorical parallels often clauses in 12:10 13 that form a 2, 3, 3, 2 pattern.(27) Cranfield also recognizes structural unity, noting there are five pairs often admonitions.(28) Structural unity www.officialbearsnflauthentic.com/authentic-brock-vereen-jersey.html is also seen verbally: poneros and kakos (9, 17, 21) parallel agathos and kalos (9, 17, 21). The theme of love is woven through the section by the use of agape, philadelphia, philostorgos, and philoxenia (9, 10, 13). The entire section is seen to be a literary unit when it is recognized that 12:21 functions as an inclusio with l2:9b. All of these words work to elaborate the distinctive characteristics of love (12:9a). Seen in this way, the admonitions have a climactic step ladder effect that leads to the central statement at 12:14, where the first finite verb is found.(29) This central verse provides both a climax and resolution to the tension found in relationships at Rome.

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#2

wengdongdong

in Here is your first Forum Thu Jun 02, 2016 10:57 am
by wengdongdong • 22 Posts

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