Romans: Love One Another

Love one another

Text: Romans 13:8-14

Structure:

A. 13:8-10, don’t commit adultery 

  B. 13:11a, it is the hour

    C. 13:11b, our salvation is nearer than we first believed

  B’. 13:12-13a, the day is at hand; description of the day

A’. 13:13b-14, no orgies and drunkenness

Commentary:

St. Paul begins with an exhortation to love one another. He leaves no room for modern misgivings of psychoanalysis. Even Eric Berne’s ideas of transactional analysis are brought to an ultimate paradigm: regardless of a role one plays (parent, adult, or child), love is the approach a Christian wants to use in any circumstances. He supports his point by referring to the foundation core of Torah: even the Second tablet of 10 Commandments is based on love (Leviticus 19:18). IN our current culture, though, “love” is a difficult term to interpret – not every sexual or emotional desire IS love. Every time we see love we need to think about God’s expression of love on the Cross paying for the SINS of the world. Also, love should not become a tool/means to “climb a stairway to heaven.” We don’t earn God’s grace by loving our neighbor, we love our neighbor because we were loves by God, forgiven, and given grace.    

Jesus uses “the hour” metaphor in the Gospel of John (John 2:4; 4:21,23; 5:25,28 etc.). It is this decisive moment! Then beginning with chapter 12 He says that the hour has come (12:23,27,13:1 etc.) – for the history of the world came to the Passion Week. Using same paradigm the apostle applies “the hour” as a reference point in one’s life when it is time to “awake from sleep.” (13:11). He speaks in a similar term in his Letter to Ephesians (5:14). One of the possible reasons is the fact that God has a limit on His patience – at some point He leave sinners to their own sins (see, Romans 1:18-32, note how St. Paul uses “God gave them up” twice, v. 24 and 26).      

The central point for this block is the statement that Salvation is nearer. It can be understood in three ways (not self-exclusive). (1) It is nearer (easier to access) for the Gentiles; (2) it is at closest proximity and is available because Messiah has come; (3) regardless of the fact that the date for the return Christ is unknown, we are closer to it. First, prior to the Nativity Gentiles could be in relationship with God on two levels: fully convert and become Jewish (losing their Gentile identity) or being a God-fearer but this meant inability to participate at the Passover Table (which was foundational for the liturgical life under the Old Testament regulations). Now, as Paul argued above (chapter 4 – discussion of righteousness by faith exemplified in Abraham), faith gives an access to God for everyone: both Jew and Gentile alike.

Second, before Jesus came into this world, the people of God had to wait for the fulfillment of the promises. Since Jesus fulfilled all the prophecies and promises of OT Scripture, those who live after the first Christmas, can have an instant complete forgiveness and reconciliation with God (2 Cor. 5:19).

Third, even though there many arguments about the Second Coming of Christ and some groups want to base their theology of their precise prediction, we understand and confess that it will happen (sooner or later). Therefore, historically, we are closer/nearer to this moment day after day.           

Day vs. night – two aspects: moral and typological. On one hand, he brings moral examples of “night-type” behavior (see a parallel in Colossians 3:5-9). It’s an important to learn this “visual” for our conduct. On the other hand, we can read it typological: before the SUN of righteousness came into the world, it was “night” time of God’s creation (Malachi 4:1-2). At the initial creation God sets the model: there was evening, there was morning (see Genesis 1:5 etc.). Therefore, life under the institutions of the Old Covenant was a nightshift. A parade example of this we can see in John 3, visit of Nicodemus. Now, with Jesus we have the Day, or [at least] a Dawn, with the Day reaching the full strength at His Second Coming.   

Romans: Faith and Powers

Faith and powers

Text: Romans 13:1-7

Structure:

a. 13:1, authorities are from God

 b. 13:2, resistance

  c. 13:3a, rules are a cause of fear for evil

   d. 13:3b, do you wish to have no fear?

    e. 13:3c, do what is good

    e’, 13:4a, servants of God for your good

   d’. 13:4b, if you do evil, be afraid

  c’. 13:4c, wrath on evildoers

 b’. 13:5, to be subject

a’. 13:6-7, authorities are from God

 

Commentaries:

This is a very uneasy subject. There are two extremes: (1) to see the authorities as the projections of God. (2) to submit to authorities as long as they are “godly,” while the level of godliness is identified by us.

St. Paul presents a middle/balanced view, as usual. To begin with, we need to note that he writes to a congregation in Rome. So, what authorities ruled the capital of the Empire at that time? Ceasar, and he considered himself a “half-deity.” Julius Caesar was deified postmortem in 42 BC by the Senate. This gave a strong precedent for all the subsequent emperors to be recognized as gods. And yet, the apostle takes the authority of the Caesar as instituted by God – he appeals to the authority of Caesar in his defense trial.

Reflecting on this passage in discussing the question of church and civil authorities, the Augsburg Confession says: For civil government deals with other things than the Gospel does. Civil rulers do not defend minds, but bodies and bodily things against obvious injuries. They restrain people with the sword and physical punishment in order to preserve civil justice and peace (AC XXVIII:11).      

Even though, apparently (see 2 Timothy 4:6-8), he was not satisfied 5)with the imperial court ruling of his case, he never encourages “peaceful” protests – he directs our attention to the things that are above (Colossians 3:1-2).

While we walk our earthly lives, we are to be subjects of earthly powers that God placed above us – be it an emperor, monarch, president, etc. We are to obey not only fearing the wrath of God but for our own consciousness (Romans 13:5).

He even goes into a question of taxation – we ARE to pay them, taxes to whom taxes are owed (Romans 13:6-7). In this way St. Paul resembles what our LORD Jesus taught, see an attempt to entangle Jesus in His own words concerning taxes (Matthew 22:15-22).

The rule of authorities also goes to the point of capital punishment. It is not a popular idea in our world, but the apostle reflecting on possible disobedience of the citizens says that the civil servant does not bear the sword in vain (Romans 13:4). Swords in the Ancient World were not used for spanking… Sword was and is a lethal weapon that should not be treated lightly. This gives a great responsibility to the government – for sure, it can be abused. That’s why the civil justice went a long way from Ancient forms to the currant ones, being based on Biblical principles.         

PSALM 87

Psalm 87

There are two main parts:

(a) vv. 1-3 – Zion vs. dwelling places of Jacob

(b) vv. 4-7 – Zion vs. other nations 

A. Zion vs. dwelling places of Jacob

Holy mountain – mountain is a higher ground, remember that the first great judgment was the Flood. After the Flood Noah builds the altar – mini-mountain – lifting up or elevating the place of worship above the ground as a remembrance of the Flood.  

  City founded by the Living one – interesting to notice that the first city was founded by wicked Cain, build on a spilled blood of his brother Abel. It should not be surprising for us – the great technological progress needs a sacrifice. So, should Christians leave cities? No, for our city of found by Jesus, who didn’t sacrifice “a brother” but spilled His own blood for our citizenship.  

    The gates are protected by Himself – if the gates are secure, the city/citizens are safe. He is protecting us by His Word and Sacraments – marking the perimeter of the city.  

      City of God is a place where the glorious things are spoken – it is easy to understand the claims of the pagan deities: many sacrifices, lots of smoke (and mirrors). Yet, Jesus has a different glory – dying for the ungodly, see Romans 5:6-8.    

 

B. Zion vs. other nations

vv. 4: 5 geography pointers

Rahab – Egypt (see Isaiah 30:7) – West

Babylon – East

Philistia and Tyre – seashores

Cush – Ethiopia – deep south

Dr. Martin Luther commented on this: it shall be a city as wide as the earth is, and in it shall be born Ethiopians, Egyptians, Babylonians, Philistines, residents of Tyre, and peoples of other lands and tongues. (RPL, p. 206)

v. 4b-6: Zion IS a birthplace for the God of LIFE is the founder of the city. Two things here: first, Zion is a place where the first commandment can be fulfilled – Genesis 1:28a: be fruitful and multiply, fill the earth. Second, It is paralleled with the idea that other places are places of spiritual death, as a place of absence/rejection of God.  

 

Conclusion:

v. 7: the words of singers and dancers (!).

Two words about dancers – it might look like a discotheque reading. It reality, we have a dance to perform every Sunday (at least), it’s called Divine Service or Liturgy. When a congregation is standing up in a proper time, when it sits down, when clergy, elders, and laity move in the appointed way – it is a liturgical and biblical dance.  

All my springs are in YOU: Springs are the sources of life in the desert climate: no water – no life, very simple.

Jesus identifies Himself with the springs of the living water – John 7:37-39.

He is the founder of the City of God – Revelation 21:10-14.       

 

Prayer: Thanks be to YOU, our heavenly Father, because You have called us into the Church of Your Son, Jesus Christ, and have begotten us again unto a lively hope through the Gospel. Keep us steadfast in the faith, that we may remain living stones in this Your spiritual temple to our last day, and cause us to rejoice over Your salvation. Amen.  

PSALM 117

All nations praise the LORD.

Only two lines – but such a deep meaning. Allow me to walk you through.

v. 1a. Praise the LORD, all nations!

We have a glorious beginning – Hallelujah “Living ONE”! God is not called by His status; He is called by His name. Israel God is called by the name, but He is called by the Gentiles.

In the light of current political events, it is an important reminder that at the end ALL nations will recognize Jesus as Lord of the world. It will be done because the disciples will bring the Good News to all the nations – Matthew 28:18-20. Baptizing people and instructing them in faith. St. Paul uses this verse as a “proof-text” for the mission of Christ – Romans 15:11 (Let’s read!)   

v. 1b, Extol Him, all peoples!

Psalmist “doubles down” – he encourages all the peoples to extol Him. Exclaim with the loud voices, keep triumphant praise.

Together the unity of all nations and all peoples means everyone with distinction and without exception. The Book of Revelation puts it in four categories: nations, tribes, peoples, and languages. Together with believers from Israel they will worship the Lamb Who sits on the Throne (Rev. 7:1-10). 

What a glorious picture!!  

It is a long-awaited fulfilment of the prophecies:

2 Samuel 22:50 – glory to His name among Gentiles (a psalm sang by king David by the end of his life).

Isaiah 11:10 – the root of Jessy will give a hope to Gentiles. 

Isaiah 2:2-4 (note nations and peoples in v. 4) – do you know where the statue dedicated to this verse is located?

Also psalm 72:11,17 has the same ideas – kings of their nations fall before Him and serve Him (compare to Psalm 2:1-12). 

 

v. 2a, For great is His steadfast love toward us,

Great here has two meanings: (1) it is great in fullness (extended to all nations, see above); (2) it is great in intensity (covering all sins and faults), it is true on global and personal level: Romans 5:20-21 and 1 Timothy 1:12-14.

 Steadfast love – a word [hesed] which is very difficult for translation. We’ve talked about it last time (Psalm 118:1,29). It also can include mercy, grace etc. Most importantly, we need to pay attention “steadfast” aspect of “love” – along with other aspects of the meaning it should include “faithfulness.” God is faithful to His promises, covenants, and prophecies. We can rely on the fact of our forgiveness through Jesus, guidance by the Holy Spirit, and promise of heavenly haven prepared for us by the Son of God.  

 

v. 2b, And the faithfulness of the Lord endures forever.

Faithfulness is a good translation; we also see it in Lamentations 3:22-23. It is a background for the hymn “great is Thy faithfulness.”

At the same time, we can add something: this word is related to very famous Hebrew word that all of you know – guess which one?

Jesus uses double of the word 25 times in the Gospel of John (for example 3:3; 5:24; 13:20). Using these doubles signifies that the words of Jesus are “really true.”   

Conclusion: Praise the Lord (Alleluia!)

The term denotes being clear (pure) sound and color, therefore “to show off [in a good sense], shine, or boast”

Think of the words of St. Paul in 1 Corinthians 1:30-31 (see the background in Jeremiah 9:23-24).

He is worthy to be praised, to be boasted about! He redeemed us!

Soli Deo Gloria – Glory be to God Alone!

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):

1. prophecy – proportion to our faith (prophecy is not an ability of predicting the future, is a ministry of proclamation of the Word).

2. service – in our service (diakonia). It is not worship service (like v. 2), ministry of the church to the needy (see Acts 6, selection of deacons).  

3. teaching – in his teaching,  

4. exhortation – in exhortation, to beseech call for comfort, intreat    

5. contributions – in generosity, sincerity (without self-seeking)

6. leading – with zeal, eagerness, diligence   

7. acts of mercy – with cheerfulness

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):

n	Description	n	Description
1	Outdo in showing honor	7	Be constant in prayer
2	Do not be slothful in zeal	8	Contribute to the needs of the saints
3	Be fervent in the spirit	9	Seek to show hospitality
4	Serve the LORD	10	Bless those who persecute you
5	Rejoice in hope	11	Rejoice with those who rejoice
6	Be patient in tribulation	12	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).  

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.  

 

Romans 9. Part II: Paradox of God's patience

Paradox of God’s patience

Text: Roman 9:19-33

After two examples of Jacob vs. Esau and Moses vs. Pharoah, St. Paul asks a question about God’s will and determination v. 19

If everything is pre-determined, why is it their (Esau’ and Pharoah’) fault?

Two answers:

(a) Potter has authority over any vessel of his making, vv. 20-21, but it should be read in the context of God desire to show His … mercy bearing the vessels of wrath with patience – reason being that people being called not from the Jews only, but also from Gentiles

Supported by three quotes:

Hosea 1:10 – return of His mercy after the prophet’s sad personal example.

Isaiah 10:22-23 – the remnant is going to be saved, in the presence of many numerous Israel – as the sand of the sea.

Isaiah 1:9 – Lord gave the offspring – the Messiah – for the delivery of Israel, overwise they would be doomed.

All three quotes are given as a description of His mercy, while judgement is coming. Yet, the judgement is not the point, the point is God’s glory and mercy.

(b) righteousness by works over the righteousness by faith.

The faith is the key for the understanding of God’s conundrum of wrath vs. mercy, see John 3:16-18. Condemnation is not a result of God’s choice or election, but faith vs. lack of believing of people.

Israelites have stumbled with all the gifts of God were at their disposal – see 9:4-5, as prophesied by Isaiah 28:16 – stone of stumbling, in relation to it/Him people will have either offence vs. no be put shame.

LENT: EXODUS 8

Lenten devotions: Exodus 8 

(please read the chapter before reading this devotion).

Chapter 8 tells us 2^nd, 3^rd, and 4^th plagues. Frogs, gnats, flies. There is an interesting progression – from water (the first plague) to frogs (who come from water), then a bit higher – to gnats, then to flies (level up). Spoiler alert – the LORD will destroy the whole religious system of Egypt. Beginning with Nile – one of the basic gods of Egypt. Ending up with the Sun – the “top” deity of the land. Step by step, the LORD will show His superiority.

What I would like to point out is the fact that the release of pressure on the authorities and the land leads to hardening of the pharaoh’s heart. He is not thankful for a deliverance, his doesn’t consider the audacity of the futile resistance to God… Every time Moses and Aaron announce a withdrawal of a plague, he doubles down…

Romans: Israel and God's mercy

 Israel and GOD’S MERCY

Structure:

a. 9:1-5, They are Israelites

  b. 9:6-13, God’s plan might continue

    c. 9:14, What then are we to say?

      d. 9:15-16, I will show mercy to whom I will 

      d’. 9:17-18, He has mercy upon whom He will

    c’. 9:19, You will say to me then?

  b’. 9:20-23, does the potter have control

a’. 9:24-29, Israelites – in numbers vs. saved.

Text: 9:1-18 

The benefits of Israel, to them belong:

1. adoption

2. glory

3. covenant

4. Giving of the Law/Torah

5. worship

6. promises

7. patriarchs

8. Messiah/Christ

True children – through Isaac, through Jacob:

Promise to Abraham, promise to Rebekah vs. the results of these promises more than 1000 years later – v.13 “Jacob I loved, but Esau I hated.”

Mercy and compassion of God does not depend on human will or exertion (9:16; cp. Eph. 2:8-9).   

Pharaoh’s case – God raised him to glorify His name (after Pharaoh rejected the will of God numerus times).

ROMANS 8. Part 2

ROMANS 8 (part 2, vv. 18-39)

the structure of the chapter as a whole can be found here.  

Part A’, vv. 18-30

St. Paul concludes the previous part with the claim of our heirloom in Christ, as long as we suffer with Him to be glorified with Him. Latin saying: “per aspera ad astra.” Through perils to stars…

Then he goes into a consideration of suffering and glory. Two things: (1) the level of suffering is not compatible to the “amount” of glory we will receive in Christ, example of groaning creation (vv. 19-25). 

(2) the Spirit (v. 26) helps us! For even do not know how to pray, but Spirit intercedes for us in our groaning…

For God knows us, predestined us, called us, being justified, and glorified! (vv. 29-30).

Conclusion (vv. 31-39). It begins like the other famous parts of Romans – 4:1, 6:1, 7:7. Later he will use it twice more in the next block (9:14, 30).

This paragraph can be an answer/conclusion to

Chapter 8, compare 8:1 reinforced by 8:38-39.  

Chapters 5-8, the name and the title if Jesus is the same in 5:1 and 8:39 (5:11, 21; 6:23; 7:25). So, it is the end of many-side discussion of the assurance we have in our LORD Jesus Christ. 

Chapters 1-8, it can be a answer to righteousness/faithfulness of God (1:17) set at the beginning and “challenged” in 3:1-8 (set of rhetorical question).  

God’s love shown in the sacrifice of Jesus is a proof and guarantee of our heirloom (v. 32):

Death and life

Angels or rulers

Things present or things to come (future)

Powers

Height or depth

ANYTHING in the created world – total 10 “units”

Can’t separate us from the love of God in Christ Jesus our LORD.       

ROMANS 8. part 1

ROMANS 8 (part 1, vv. 1-17)

a. 8:1-8, “Spirit” 5 times

  b. 8:9-11, “Spirit” 6 times

  b’. 8:12-17, “Spirit” 6 times

a’. 8:18-30, “Spirit” 5 times       Total: 22 times – 22 letters of Hebrew alphabet

c. 8:31-39, conclusion

a. Continuation of or response to the discussion of the law of flesh and sin.

Law of the Spirit set us free from the law of sin and death

Flesh vs. Spirit (vv. 3-8) – three (almost) pairs

1. life according to the flesh – set the mind on things of the flesh (cp. 6:16)

1'. life according to Spirit – set the mind on the things of the Spirit

2. Mind of the Flesh – death

2'. Mind of the Spirit – life and peace

3. Mind set on flesh – hostile to God

3'. The response is b. (9-11): mind set on the Spirit

v.9 Spirit dwells in you –

    Body is dead because of sin

    Spirit is life because of righteousness

v.11 Spirit dwells in you

c. Debtors vs. heirs (vv. 12-17)

Life according to the flesh – death

By the Spirit you put to death deeds of the body

Not the Spirit of slavery

Spirit of adoption – we cry “Abba, Father”

Spirit [of God] testifies to our spirit that we are children of God,

Children – then heirs,

            Heirs of God

            Heirs with Christ, when we suffer to be glorified. 

ROMANS 7

Romans 7

The chapter has two parts: (A) vv. 1-6 and (B) vv. 7-25.

(A) marriage illustration

a. 7:1, brothers

  b. 7:2-3, she is released from the Law

a’. 7:4, brothers

  b’. 7:5-6, we are released from the Law

Law has authority while a person is alive.

Example of a married woman – should be read on two levels:

1. Practical, she should be a lawful wife as long as husband is alive.

2. symbolic, husband-wife paradigm is a paradigm of relationship between

a. LORD and Israel and

b. sinful flesh and Law    

 

(B) inner conflict 

a. 7:7-13, sin is known through the Law

  b. 7:14-17, it is no longer I do it, but the sin that dwells in me

  b’. 7:18-20, it is no longer I do it, but the sin that dwells in me

a’. 7:21-25, law of sin

Inner conflict of a believer:

Self-identity – I – is a new person, who died in baptism (cp. 6:1).

Yet, the sin still lives/dwells in “me” – the sin produces death, using good gifts of God – Law. Humans are very creative turning good gifts of God into idols.  

Romans 6: Gifts of the Spirit in the Baptism

Gifts of the Spirit in the Baptism

Romans 6 – intro

Structure:

a. 6:1-2, Persistence of sin for a greater grace? No

  b. 6:3-7, being absolved from sin

    c. 6:8-13, parts of your bodies as weapons of righteousness

a’. 6:14-15, Should we sin because we are not under the Law? No

  b’. 6:16-18, being freed from sin, you are slaves of righteousness

    c’. 6:19-23, present them as slaves to righteousness

 

Last time we talked about the concept of SIN.

This chapter approaches sin from two angles:

1. Status of dead to sin, being baptized – gift of status   

2. Not giving our members (parts of the body) to sin – gift of obedience

First, baptism – connection with the death of Jesus.

Pauline logic is simple: if we are connected with Him in His death, we – as the children of God – will be connected with His resurrection. This promise takes care of the past (including the original sin impact) and carries us into the future, pointing to our resurrection in the world to come.

Second part is more related to “the present”. Verse 17 summarizes the point, and the Formula of Concord, Solid Declaration IV:17 uses it the following way:

The people of the New Testament are to be willing (Psalm 110:3) and sacrifice freely (Psalm 54:6), “not reluctant or under compulsion” (2 Corinthians 9:7). They are to “obedient from the heart” (Romans 6:17). 

THOUGHTS on SIN

 THOUGHTS on SIN

Romans 6 – INTRO

Middendorf comes up with a helpful table in his Romans commentary (Romans 1-8, CPH, 2013, p.441), an improved version is here:

Word	Earlier	5:12-21	6:1-23	7:1-25	8:1-13	8:14-39	latter	Total
Sin	4	6	16	15	5	0	2	48
Death	2	5	7	5	2	1	0	22
Law	35	3	2	23	5	0	6	73
Flesh/ mortal Body	4/2	0/0	1/2	3/2	13/3	0/1	5/3	26/13 =39

 

According to table the main theme for chapter 6 is sin which results in death. The final verse of the chapter summarizes it, connecting both terms together: for the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord (6:23).

48=12*4 – square shape of 12 (tribes of Israel, apostles, etc.)

22 – number of letters in Hebrew alphabet – a complete basis for the Word. In connection with death might mean a complete sentence or judgement (cp. the structure of the Book of Lamentations).

So, what is sin? St. John says: sin is lawlessness (1 John 3:4b). This reinforces what St. Paul wrote in the previous chapter – 5:13.

Both Hebrew and Greek words mean missing the mark. It might relate to the Garden story – how Adam and his wife missed the mark using the wrong tree for their spiritual growth (Gen. 2:25-3-7).

We can’t fix this – the eternal life that we get in Christ Jesus is a free gift (MS Word underlines this phase [free gift] as redundant). Question at hand – how God “brings us back to the trek” to the ways of the righteous? That’s our next lesson.