ROMANS: New life in Christ

 After discussing the justification of Jews and Gentiles, solving the challenge through the statement of unity – image of one tree. All can find a blessing in faith. Now, St. Paul leads to the depiction of the new life under grace [chapters 12-14] – juxtaposition to life under sin (see Introduction).

Text: Romans 12

Structure:

a. 12:1-2, what is good, pleasing, and perfect.

  b. 12:3-5, don’t think more highly than one ought to think

    c. 12:6-8, examples of righteousness behavior 

      d. 12:9-10a, love one another

    c’. 12:10b-15, contribute to the need, hospitality

  b’. 12:16-18, don’t be wise in your own estimation

a’. 12:19-21, conquer evil with good.

Comments:

a. vv. 1-2, St. Paul begins with a liturgical statement – we bring our bodies into a living sacrifice. The purpose of that sacrifice is to determine the will of God, which is:

Good – fitting or useful

Acceptable or pleasing, pleasant

Perfect or complete, reaching the goal. 

There are two ways to understand “living sacrifice” (v. 1): figural/liturgical – we bring ourselves to God, go down (in confession) and up (in absolution), then are transformed, equipped to present ourselves to meet with Him in Holy Eucharist.

At the same time, St. Paul experienced many life-threats, literally – see Acts 23:12-15.

Also, we need to notice a parallel with an idea of St. Peter (1 Peter 2:4-5). He adds to the idea of the Temple and us as living stones.   

b. vv. 3-5, The paragraph begins with a sobering statement that we need to understand our limits, which leads to acceptance of gifts/functions. Unity in Christ supersedes the ambitions of each person.    

c. vv. 6-8, Now we come to the list of gifts (given by grace):

prophecy

service

teaching

exhortation

contributions

leading

acts of mercy

d. vv. 9-10a, Central/pivotal point of the block – love one another.

 

c’. vv. 10b-15, This love has very obvious “indicators” (it is not just an inner feeling, but actions, 11 total):

Outdo in showing honor

Do not be slothful in zeal

Be fervent in the spirit

Serve the LORD

Rejoyce in hope

Be patient in tribulation

Be constant in prayer

Contribute to the needs of the saints

Seek to show hospitality

Bless those who persecute you

Rejoice with those who rejoice,

weep with those who weep.

b’, vv. 16-18, Live in harmony with one another and try to be in peace with everyone else, if possible.

a’. vv. 19-21, Last address – beloved – never avenge yourselves. [So, as Jesus said: do not Marvel, Avengers are not good]. St. Paul bases his statement on Deuteronomy 32:35 and Proverbs 25:21-22. In the fight between good -reference to good aspect of God’s will – and evil should be done properly, with good only. 

ROMANS: Salvation of Israel

Salvation of Israel

Text: Romans 11

Structure:

a. 1-5, God is the source of Israel’s salvation  

  b. 6-10, gracious gift of salvation

    c. 11-12, Salvation of Gentiles to provoke the Jews

      d. 13-16, image of olive branches

      d’. 17-21, application of the branch imagery

    c’. 22-24, They will be grafted in if will not abide in unbelieve

  b’. 25-32, Covenant of salvation

a’. 33-36, He is the unsearchable source of all      

vv. 1-5 – this is not the most boasting phrases of St. Paul, the real fun is in Philippians 3:5-6. The apostle refers to a very dark moment in Israel’s history – the kingdom is split, and the Northern one is under a severe spiritual oppression. Yet, even then the Lord has preserved and protected 7000 men of true worshiper (they did not bow their knees to Baal) (1 Kings 19:10,14,18). 

vv. 6-10 – St. Paul draws a distinction between Israel as elect group of people and the rest – similar to his example from the Book of Kings. To support his idea, he quotes from Deut. 29:3(4) followed by psalm 69:22-23. Therefore, it is not even the response that makes them the recipients of the gift, but the grace extended to them. If it would be response based – then salvation would be based on works/achievements.    

vv. 11-12 – on the other hand, there is a responsibility of their response. As a result of their fall Gentiles were brought into salvation which made Israel jealous. It could’ve been “good” jealousy – they would be even more zealous to save their Jewish neighbors, showing who were the “founders” of the covenant. Unfortunately, they ended up with bad jealousy – my way or highway attitude. Yes, it would be way more glorious if Jews and Gentiles were united around the Gospel (v. 12).        

vv. 13-16 – Introduction of the Branch imagery. Apostle, actually, begins with an image of the sacrificial dough – part of which is offered as the rite of the first fruits (Lev. 2:12; 23:10; Num 15:17-21; Deut. 18:4). His logic is if the offering is holy the whole lump is holy – because the offering represents the whole. Therefore, the holiness of branches depends on the holiness/sanctity of the root (v. 16) – thinking of an image of Psalm 1.    

vv. 17-21 – on the other hand, this should not be a reason for boasting among the Gentiles. Being an Apostle of Gentiles, St. Paul expresses his pastoral heart rooting for his team – for their spiritual benefit, but not to their pride.  

vv. 22-24 – same what happened with them – being cut off – can happen with the Gentiles if pride prevails (v. 22). Their repentance and return will be graciously accepted, and they will be grafted back in.  

vv. 25-32 – Appearance of the term “mystery” might be confusing. So, some people believe that currant Israel is THE ISRAEL. Yet, St. Paul is consistent with his usage of “mystery” (cp. Eph. 5:32) – the mystery of incarnation of Jesus Christ and salvation of the whole world. God called them in the times of their forefathers and is not going to change His mind (otherwise we would have unreliable capricious God). His mercy is open to all, same as all were “labeled” as disobedient. All sinned in Adam, and the sins of all have been pain in the Cross.  

vv. 33-36 – It is too rich and deep for us to understand – we use different scale for relationship: we like people and dis-like people. Very often we base it on their attitude toward us. But God is different – we all have rejected His will, judgements/standards, and gifts. That’s why His gift can not be “repaid” (v. 35b). That’s what amazes St. Paul, that’s what should amaze all of us – remember 5:8 (!). Therefore, to Him be glory forever (v. 36).  

Psalm 118

Psalm 118 – Steadfast love of the LORD endures forever

It’s a noticeable thing – the psalm begins and ends with “catchy phrase” (vv. 1 and 29):

“Give thanks to the Lord, for He is good

For His steadfast love endures forever” 

vv. 2-4 Then there are three groups of people who say it:

(1) Israel, (2) house of Aaron (priests), (3) those who fear the LORD.

 Almost the whole psalm is in the first-person singular, only by the end the psalmist shifts to “we” (vv. 25-27) but then returns to “I” statements (v. 28). 

 

What kind of troubles the psalmist goes through to see and acknowledge the steadfast love of the Lord?

vv. 5-9 – personal distress. We do not know the reasons for his troubles yet (see below). Whatever it is, the psalmist acknowledges that the LORD is the helper, the LORD is at the right hand – this is the reason for the triumph. We saw something similar in psalm 23 when the LORD prepared a table and poured out the drinks before the battle – anticipating the victory.

So, LORD’s help is better (mightier) than help of the men and princes (vv. 8,9).        

 

vv. 10-13 – all nations surround me. Three times he repeats: I cut them off! Not on his own accord or strength but in the Name of the LORD, just as we discussed above. Concluding this paragraph with a confession – “the LORD helped me”.  

 

vv. 14-16 – the Lord is my strength – over years this became a famous Biblical slogan. It first appears in Exodus 15:2 – song of Red sea. Right after crossing of the sea and God’s victory over the armies of Egypt. Later Isaiah used it in his song of promise (Isaiah 12).    

 

vv. 17-18 – the psalmist takes upon the ultimate enemy – death. The discipline of the LORD does not need that He deserted us. The discipline of dying (which started with Adam) should not be seen as a disconnect with God. On the contrary, knowing that we are following the One Who went through death into resurrection, we understand this dying experience as a door into the eternity.     

 

vv. 19-24 – gates of righteousness (here, through the church, and then – eschatologically, in heaven), based on cornerstone – Jesus, see Luke 20:17, 1 Peter 2:7. Jesus used these verses when He was in the Temple during the days of the Holy Week (from Palm Sunday to Good Friday). He stated that the words of the psalm apply to Him in a prophetic way. 

Collective is a gathering of individuals – therefore, Save us, WE pray! (vv. 25-27), being blessed in the presence of the one who comes in the NAME of the LORD. – triumphant entry to Jerusalem, v. 27 sacrifice (!) [didn’t notice that before].

 

v. 28 – return to a personal confession. Interesting that the psalmist commits to very personal relationship with God and then thanks Him right away. There is no list of complaints, petitions, and such – give thanks. Even though we know that he went through a troublesome time. See above.

Then he repeats the confession and goes to exaltation – I will extol You! As my online dictionary put it: praise enthusiastically! Literally, the word means to elevate or to be or get high (not in a Californian way). It contrasts with pride and haughtiness that should be brought low (Isaiah 2:11,17).  

ROMANS: Israel's fate

Israel’s fate

Text: Romans 10

vv. 1-4, Apostol desired the salvation of the fellow Israelites: they have a zeal, but in accordance to knowledge,

Knowledge as a close/intimate connection 

Christ is the end/goal/purpose of the Law/Torah

 

vv. 5-7, righteousness based on the Law vs. righteousness based on the faith

Living by commandments vs living by faith (Rom. 1:17, Hab. 2:4)

Also, contrast of Jesus and Moses in the Prologue of John 1:17. Note that both John and Paul do not compare the texts, they compare the “lifestyles” – life according to the LAW vs. life of faith.

 

vv. 8-10, Mouth and heart

Interesting structure of the passage. St. Paul introduces “mouth” and “heart” (v. 8), then treats them in a chiastic pattern

A. 9a, confess with you mouth

  B. 9b, and believe in your heart

  B’. 10a, with the heart one believes – justification

A’. 10b, with the mouth one confesses – salvation   

This is based on two passages from the Old Testament that the apostle uses as “proof texts,” see next 

vv. 11-13, Everyone who believes will not be put to shame/be saved – Is. 28:16 and Joel 2:32:

Isaiah 28: 16 – about believing – no shame, justification

Joel 2:32 – about calling on the name – confessing with the mouth – salvation

vv. 14-15, How would they believe if they haven’t heard?

Chain sequence: calling upon the name – believing – hearing (from someone) – there should be someone preaching, biblical reference Isaiah 52:7 (which is written right before the next quote in v. 16 – Isaiah 53:1)

vv. 16-17, Gospel was “available for them – both in the days of Isaiah and now. For Isaiah exclaims: “Who has believed heard from us?”

So, faith comes from hearing – not as a penetration of sound waves into one’s ear but as a process described in the previous paragraph, see chain sequence. To complete it Jesus instituted the Office of the Holy Ministry (Matthew 28:16-20; John 20:19-23).

 

vv. 18-21, they have heard, but

didn’t understand/accept   

Others found Me

I hold out My hand to a disobedient people

One more time, maybe they didn’t hear? No, they did – Psalm 19:4

They heard but didn’t understand/accept

Both in the times of Moses – Deuteronomy 32:21

Then a second confirmation of their rejection came from of Isaiah [65:1] (700 years after Moses).    

And yet, the Gospel was available – Isaiah testifies for that [65:2].

Again, St. Paul juxtaposes the texts of Moses and Gospels or Apostles. He shows that the Gospel as Good News was always available. But people did not listen, didn’t accept, chose to live by the commandments not be faith, therefore rejecting the Good News of salvation.  

 

Psalm 42

Psalm 42

Structure:

We obviously have two stanzas:

a. 1-5

b. 6-11, see verses 5 and 11 as refrains

 

Author: sons of Korah (see story in Numbers 16:1-35). Regardless, of his personal deviation of the way of the LORD, the “sons” (physical or Levitical disciples) are not banned from the ministry on account of their “father.”  

 

Commentary:

The whole psalm is a response to the pressure of un-friendly neighbors. As they ask: “where is your God?” (v. 3).

The very first image gives out a comparison of a thirst and strong desire to be feed by God – think of a deer who was running the whole day (searching for food or escaping the attacks of the wild beasts). Now this deer comes to the streams of water – just like Psalm 23:2. Yet, deer is a wild animal. Which extends God’s care to those who do not have a regular excess to worshiping community.

They have to live by memory – verse 4.

And a recollection of deep theology of Creation – verses 6-8

Which ends with a tough question: “why have You forgotten me?” – sounds very close to Psalm 22:1 – the Good Friday psalm.

 

The righteous shall live by FAITH and trust – so, the refrain is the same – v. 11

THEN we come to realization that the psalms doesn’t end with groanings and complaints.

There is psalm 43 – which is the third stanza of the same psalm, see v. 5.

God is the source of VINIDACION – being accused of sins, unfaithfulness etc. God is the ONE who declares people just – 1 John 1:8-9.

“I will go to the altar of God” – a need for worshiping community!

 

Now, the same refrain sounds not like a psychological self-help, but as a true confession of relationship with God.   

Psalm 36: Steadfast Love of God

Psalm 36: steadfast love of God

a. v. 1-4, Wicked

  b. v. 5-7, Steadfast love and righteousness

    c. v. 8, River (of God)

    c’. v.9, Fountain of life

  b’. v. 10, steadfast love and righteousness

a’. v.11-12, arrogance and evildoers

 

A. Look at a relatively long description of a wicked guy:

v. 1: [wickedness is] deep in his heart – weeds were not pulled at right time

No fear of God before his eyes. Eyes are “dangerous” in the Bible – see Genesis 3:6, everything begins with seeing the fruit. Also, the fear of God is a healthy respect and awe;

v. 2: He flatters himself – as a result he doesn’t even see where he misses;

v. 3: The words of his mouth are trouble and deceit;

No wise actions and no good conduct;

v. 4: He plots trouble – he plans ahead the evil things.    

B. Four elements of God’s involvements (vv. 5- 6): 

Steadfast love – heavens

Faithfulness – clouds

Righteousness – mountains

Judgements – great deep 

vv. 7. All the aspects of different elements of creation – examples of transcendence

At the same time, there are illustrations of His immanence:

Children of mankind – refuge in the shadow of your wings

C. v. 8, abundant feast in His house + river. See Revelation 21 – New Jerusalem as the Temple and the River flows through

C’. v. 9, the fountain of life – the source of light, in a desert environment “a well” which is dug is a source of life in a very literal sense. 

His light provides us with light – Psalm 119:105. So, the psalmist is not only alive but understand the direction of his way by the light of God, the light of Christ (John 8:12).

B’. v. 10-11, a plea that the steadfast love will protect from the temptation. The Temptations are going to come, and we ask that He keep us protected from the impact of the evil one (Matthew 6:13 – leads to Romans 12:21).

A’. v. 12, the ultimate fate of the evildoers is to fall, unable to rise (see Psalms 1:6 and 146:9).      

Psalm 32

Psalm 32

One of the penitential psalms

The psalm has an interesting structure:

A. vv. 1-2 are written in 3^rd person

   B. vv. 3-5 are written in 1^st person

A’. v. 6 is written in 3^rd person

     C. v. 7 is written in 2nd person

          D. v.8 is written in 1^st person

     C’. v. 9 are written in 2^nd person (imperative)

          D’. v. 10 is written in 3^rd person

     C”. v. 11 is written in 2^nd person

A. The psalm begins with a double blessing:

            a. transgression is forgiveness

            a’. sin is covered

            b. man with no iniquity

            b’. spirit with no deceit

We’ve met word blessed before – psalm 1 begins with it. Ash’rei – can be translated as blessed but also as happy or lucky. Overall, it is a man who feels lucky and happy because his life resembles the providential blessing of God. There is no more blessing that being in the right relationship with God or having a right standing before God. 

To be blessed is to recognize the need of forgiveness. This right standing before God can’t be achieved by our paying back or “reimbursement” for the mischiefs. Everyone needs forgiveness.   

St. Paul uses the first three lines in his Letter to Romans discussing the grace apart from works – for God’s forgiveness is a gift (Romans 4:7-8).

 

B. After a general introduction David goes into a personal account of the realization of the need for Confession and Absolution. An attempt to conceal sin led to inner distress – psychosomatic effect.

All day long at the end of verse three is paired up with “day and night” in the fourth – meaning that the consequences of sin haunted him not only during the sunlight part of the day but disturbed his sleep too. One of the reasons – the heavy hand of the Lord (your hand). Heavy can also be translated as “glorious” [same word]. There is a glory of God in leading sinners to repentance. Then he adds a very detailed picture of that – my strength dried as by the heat of the summer. We live here on Central Coast enjoying the mid-temperature climate. But think about the desert areas – Bakersfield, or Arizona, or New Mexico… You can put a juicy apple on the sun and it will dry up pretty fast.

After a serious push by God David acknowledges his sin – he did not cover his iniquity – an opposite action compared to the action of God – see v. 1:b-2a. Therefore, when we un-cover our sin, He covers it. What He covers it with? Blood of Christ.  

Liturgical use:

LSB, Divine service (setting 3) uses verse 5 as an introduction to the Confession and Absolution.

A’.  God promised to us His forgiveness – we don’t need to beg for it, we don’t need to buy it, we don’t need travel to special place where God will hear us better – He hears us as we pray.

Then the consequences of sin is compared here with the flood! (v. 6b).