Romans 6

It's interesting that while Ch 5 talks a lot about "justification" Ch 6 seems to focus much more on our "sanctification" (vs 1, 4, 6, 12, 19, 22). The flow of thought follows naturally from 5:20 "where sin increased, grace increased all the more". And this leads to a very natural question - well if more sin leads to even more grace, then why not sin? Conversely, we often tend to think that more grace will thus 'cause' more sin - that grace is essentially license.

Donald Miller, Blue Like Jazz puts it well:

I used to get really ticked about preachers who talked too much about grace, because they tempted me to not be disciplined. I figured what people needed was a kick in the butt, and if I failed at godliness it was because those around me weren't trying hard enough. I believed if word got out about grace, the whole church would turn into a brothel.

Paul of course, says, "No way!" That raises an interesting question - well why not? And the answer of course, is that grace is not some passive thing - rather its an active thing that unites us to Christ. See this clearly in vs 3-4 - our baptism unites us to Christ, and to the extent that we are united to him, we are enabled to walk in newness of life.

Union w/ X cannot help but change us, because X himself has been changed, and what's ours becomes his and what's his becomes ours. We MUST live if we are united to X because he himself MUST live - he has died and been raised imperishable - death no longer has any dominion over him (9).

What's so interesting about this is that even though this reality for him is definite and accomplished (and thus its guaranteed for us), its still not experienced as definite and complete for us - we're still in the already-not-yet. Hence the need to "consider" ourselves dead to sin (11) - we are to live in light of what X has already accomplished, which in turn is what accomplishes life in us. But this living of ours is active, not passive.

We work, because X has worked - it's his work that accomplishes change in us, but his work is always accompanied by our own working - never as a means or end in itself, but always out of gratitude at what he has done and our own emulation of his work.

vs 14 - law vs. grace - really presented here as something of two different epochs - the period of law (under the OT) vs. the newly inaugurated period of grace (under X). Actually, we know from Rom 4 that even the OT economy was one of grace individually (4:3 - "Abraham believed, and God credited it to him as righteousness"), but as a nation, Israel was charged to live up to the law, and they simply could not do it. And so now, X does this for us - we are no longer under the "law" because he was "under law" for us. This new epoch is gracious for us precisely because it was not gracious for X.

And it's this "being under X" that is so incredibly freeing - not because we no longer need to obey, but because we are in X we are now capable _of_ obeying - we are freed from sin. Important to note this - Scripture does not portray sin as "liberty" (being able to do what I want) but rather as "bondage" (not being able to not want it). This is why the latter part of this chapter (15-23) uses the metaphor of slavery - we're either slaves to sin or to righteousness, but we are never slaves to nothing. We are human, and thus we are meant to serve (even as kinds of all creation).

vs 17 - worth pointing out that real obedience is heart obedience - it's not just what you do, but why you do it (motive, goal).



asd

Romans 5

vs 1 - important to remember that "justified by faith" here is synonymous w/ "justified by Christ, to whom we are united through faith" or "justified by faith-union w/ Christ" - Christ is the one who justifies us, who does all the work - our faith in him is simply the instrument that unites us to him.

There are at least 3 distinct benefits of this "justification" mentioned here...

1. peace w/ God (1) - what does that say about our relationship apart from Christ? That it's nothing less than war with God (which fits the 'wrath' and 'enemies' language down in vs 9-10).
2. access to grace (2) - very important to recognize that while there is certainly such a thing as common grace (God's goodness to all), there is also a particular kind of grace (saving grace) which is only available to those who are in Christ Jesus (because he alone is the possessor and conveyor of that grace to us)
3. hope of glory (2) - in Christ, we actually hope of getting back to where we were meant to be - getting forward, actually - only in Christ do we have the capacity to become fully human, to flesh out what it means to be image of God, to really reflect his glory by becoming truly glorious ourselves
   
4. joy in suffering (3-4) - we don't just receive a future hope - we receive eyes to see the purpose of our present suffering - to see that it is for our good, producing something in us - just as faith is the instrument that unites us to Christ, suffering is the instrument that conforms us to Christ - it's the current of the river that wraps us around the rock in the middle of it, plastering us to it, shaping us in his image
   

vs 8 - vitally important to see how clearly Scripture states that "Christ died for us, while we were still ungodly sinners" - that statement expresses premeditation (eg. cross didn't just happen - God sent X there), and to that we must ask "why?" - Scripture consistently contends that the cross was necessary, purposeful, forordained - and that it accomplishes something.

vs 9 - also worth noting that the results of this act are not described in terms of potential benefits (eg. possiblity of salvation) but in terms of realized benefits (eg. since we have been justified... much more shall we be saved by him from the wrath of God).

vs 10 - interesting that reconciliation seems to come through X's death, while "salvation" comes through his life - this "salvation" here is not just "now you'll go to heaven when you die" but rather "now you'll have all the life in yourself that is also present in X" - so it's a full, robust, full-fledged salvation. What's his (life) becomes ours - he gives it to us as we are united to him.

vs 12+ - this raises a really interesting question - how on earth is it fair for God to give us all these things, when we ourselves did not earn/deserve them? (of course, most of us never bother to ask THIS question - we don't really care whether its legit for him to give us something, even though we'll protest loudly at the idea that we could be declared to be sinners on the basis of another)

This other is Adam, and Paul draws a clear connection here. Couple of basic points...

• the historicity of Jesus would seem to demand the historicity of Adam - if A is not historical (real), then how are the effects of his death real? and why would we expect X's effects to be equally real? That said, we're not saved by faith in A - we're saved by faith in X (so someone could believe that A didn't exist and still be a real Christian)
  
• whatever we think of salvation/sin, we need to be able to explain this connection between Adam and X - the connection is clearly there. So what is it?
• the thrust of the argument - sin entered the world through one man, yet all die? How come? especially in light of the fact that there was a time when there was no law (Adam to Moses)? the text seems to be suggesting that they were suffering the judgment of A's sin...
• death reigned from A to Moses - suggests that there was a law in place for A, nothing until Moses, and then another law in place w/ him ("covt of works") - so there is at very least a works principle in place w/ the Mosaic economy - I'd see it as a covt of works for Israel as a nation, Israel as God's son, but nevertheless a covt of grace for all Israelites as individuals
• so A is a type of "the one who was to come", X - at the very least, then, we have to admit that both A and X seem to occupy special positions, they are a certain special "type" of people who's actions have consequences for all their heirs

And that brings us to the differences (15) - the free gift is also DIFFERENT from the trespass

• instead of bringing death it brings life (15)
• result of one sin was judgment/condemnation (deserved) --> result of X's ultimate act of righteouseness meant that many trespasses led to judgment/justification (gift/grace)

Receiving grace does not just "wipe our slate clean" - it is a rennovating grace - it cannot help but transform us, so that we reign in life - grace does not just get us back to a state of innoncence (eg. pre-fall) - it takes us beyond that to our destiny (to what A was intended to aspire to if he had passed the test).

vs 18 - so when we read "justification" in vs 18, we need to read much more than just "acquittal" - it IS that, but it's really the whole of salvation - it's the righteousness of God, LIFE. Also important to note that the "all men" in this verse is either a) universalistic, or b) shorthand for "all who are in X, as his heirs, which we know only happens through faith". Option B seems to be intended.

vs 20 - purpose of the law is to increase the trespass - to make it more obvious. We are all sinners in A; God proves it again by giving the law, which demonstrates that we are all sinners in ourselves as well.

Romans 3

Ch 3 starts by anticipating a question - "Ok, Paul, you are telling us that this gospel of yours is powerful, that it actually works salvation (1:17-18). Well what about the Jews? They received all these promises of old, these benefits, these signs, and yet you also seem to be saying that there is no real difference between them and the Gentiles - was there any tangible value to circumcision and the law, if it could not keep them from being condemned by God (just like the Gentiles, who didn't have those things?"

And P answers this by saying - "Absolutely! Of course there is value!" (3:1-2) The real problem, it would seem, is not that circumcision and the law have not worked, but rather that they have not worked as we expected them to. It's not an issue of their impotance, but rather of our expectations. The purpose of the law is not to justify, but to convict, to stop our mouths because we realize that there is no one righteous (especially not ourselves) (19-20). This is just as true for the Gentile as it is for the Jew (even though the law takes a different expression for each).

vs 21+ - If the law simply convicts then (and there are none righteous, as a result), how then can anyone be saved? The answer, of course, is that God's righteousness [not just his legal justice, although that's a part of it (cf. Col 2:14), but also his goodness, his rightness, his kingdom] is has been revealed in a new and surprising way (although its not really new, since the Law and the Prophets were pointing to it all along) (21) - this righteousness comes through faith in Christ to all who believe (22). Couple of considerations here...

• classic Christian emphasis on the 'problem of sin' often gets dissed these days (and in some ways, rightly so; after all, this is an organic, wholistic, practical, concrete salvation - never simply abstract, intellectual, or theoretical) - that said, it seems pretty hard to deny, though, that personal sin is at least part of the equation - and the problem here is not merely ethical (that some people aren't acting right) - it goes much deeper than that (NO people act right, the law is meant to convict of that, and "belief" in Christ somehow addresses that)
• this 'righteousness' is seen as something we a) lack, b) desperately need for salvation - we "fall short" of God's glory (23) (and the glory we were meant to have as those created in his image) - we are "justified" (24) (made right, restored) by a) grace, b) which is given to us, c) through some kind of "redemption" which is located in Christ Jesus - so it would seem that salvation consists of some kind of transfer - where something that resides in Christ (and doesn't reside in us) is somehow applied to us, by faith.
• this 'by faith' part (25) is key - it demands some kind of attitude towards Christ - an allegience, an identification, an "I'm with him" way of thinking, where we see ourselves as his followers. Faith in some generic goodness of God towards all men is simply insufficient.

vs 25-26 - this "salvation" which God has provided actually serves to demonstrate God's own "righteousness" as well - on the one hand, it answers the question raised earlier in Ch 1 "why isn't God acting against ungodliness and unrighteousness" (cf. 1:18). And the answer of course, is that he is - not simply by judging against it, but also by overcoming it. And the way that he overcomes it is by bearing the punishment which that unrighteousness deserves - so God is just (punishing all sin, measuring out justice for all wrongdoing) and justifier (he actually saves sinners, just as he promised) (26). As Anselm says, "Why is the incarnation necessary? Because only man ought to pay our debt, but only God is able to pay it. Hence the need for the god-man Jesus Christ..."

It seems very difficult to me to do justice to this text without arriving at something fairly similar to a classic reformed understanding of justification (eg. Luther and Calvin). We are justified by grace, through faith, and even that is a gift of God (Eph 2:8-10).

vs 28 - it's important to point out that this "justification by faith" is not a matter of something we possess, which thereby justifies us on its own - faith is an instrument of our union with Christ - Christ is the one who justifies us, and we are united to him through faith. We are justified by our faith union with Christ. We use this same sense, then, when we talk about "sanctification by faith" and "worship by faith" - we are not talking about something that exists alone within us (eg. if I just have enough faith, I'll be sanctified), but rather, we are using biblical shorthand - just as we are justified, so too we are sanctified and our worship is perfected, all by our faith union with Christ. His righteousness becomes our righteousness. So too, his sanctification becomes our sanctification. His perfect worship perfects our own worship. All that is his becomes mine, and all that is mine becomes his.

Faith is not just the entry point to the Christian life, it IS the Christian life, start to finish, because faith alone unites us to Christ.

Romans 2

vs 1 - Very interesting to note that vs 1:32 mentions "approval" (they give approval to those who practice wickedness w/ them) - this is immediately followed up in 2:1 with numerous references to "judging" (which can also be translated "condemning"). Point here is that this is actually quite a telling characteristic of this world - if you do not approve, you are condemned. Relationship is contingent on agreement (and approval). This is true for both the liberal (anything goes) and the fundamentalist (my way or the highway) - both demand approval for their position, because that is where they are putting their hope. Many are quick to reject the church on account of hypocrisy, but the whole point is that we are ALL hypocrites, believers and unbelievers alike.

SUM: We tend to read these opening references to "judgment" in Ch 2 along the lines of "discern/decide" - how does it change if we read them more along the vein of "condemn"?

vs 4 - interesting to note that God's kindness is meant to lead us to repentance (in much the same way that Christ's signs were meant to bring repentance, not confidence - cf. Mt 11-12)

vs 6-8 - these have always been a little puzzling / troubling to me, probably because it sounds like "salvation by works" - of course it becomes something of a moot point later on, when we learn that there is no one righteous, not even one... (3:10-12). One of the things that is interesting about God's judgment here (in contrast w/ men's) is that it is righteous (vs 5), and the nature of judgment hinges on obedience (8). Kind of hard not to see some kind of judgment or hell in this passage. What is most interesting though, is that the dividing line (of someone's in-ness or out-ness) is no on the basis of their ethnicity (Jew vs. Greek), but rather on the basis of obedience and righteousness (10-11).

vs 12+ - of course the rightness of such judgment (of both Jew -AND- Greek) in the first place, hinges on the fact that there seems to be a law in effect for both of them - for the Jew its written on tablets of stone; for the Greek its written on their hearts, in their consciences (15). Seems to suggest something fairly profound about "the law" - that what we find in the OT is not the fullness of the law, but rather an expression of the law - not the thing in itself, but something which points us to the reality. This might be a minor distinction, but it seems important, to keep us from improperly clinging to the OT law (and note that Rom 12 effectively recapitulates that law as well).

It seems important to keep in mind that whatever Paul seems to be saying in Ch 2 (eg. via his logical argument), the point (or thrust) of these words seems to get summarized in 3:9-10 - we are all under sin, both Jews and Greeks. So as we read Ch 2, we need to keep 3:9-10 in view as a hermeneutical key.

What really matters is obedience, and none of us measures up in that area. So any time we condemn someone else (and thus approve of ourselves) we are engaging in an act of hypocisy, for which we ourselves will be condemned. We can never look to our own "keeping of the rules" (law) for our rightness - 3:20 - "for by works of the law, no human being will be justified in his sight, since through the law comes knowledge of sin". The law (however we define it) constantly reminds me of my inability, my shortcomings, my own unrighteousness. It too is a means of grace, meant to drive me to repentance.

Romans 1

I am currently working through Romans in the mornings, and I've decided I may try capturing my thoughts here on it. A running notepad, so to speak, where I'm primarily looking at the book in terms of the light it sheds on the gospel... (and the first couple of chapters are going to be kind of light, because I'm writing about them in retrospect).

vs 16 - interesting to note that the reason P is not ashamed of the gospel is because it is a source of power - we don't typically think about the gospel in those terms - we tend to think about it theologically, abstractly, technically - and yet P is saying that first and foremost, the gospel makes a difference - not in terms of what we should do, but in terms of our ability to do it. The gospel frees us, it provides what we lack. It's not just an entry point to salvation, it's the very substance of salvation.

vs 17 - for in it the righteousness of God is revealed from faith to faith - I need to look at the Greek for this, but I wonder if the whole 'from faith to faith' part is really saying something to the effect of 'by faith, from start to finish' - ESV suggests an alternate translation which seems to fit w/ this - 'beginning and ending in faith' - if this in fact what it's saying, then it fits very well w/ the whole concept of justification by faith, sanctification by faith, and worship by faith. Everything in the Christian life is by faith - start to finish - because it is by faith that we are united to Christ (think Gaffin's union w/ Christ (UWX) here). This also fits well w/ what follows - "The righteous shall live by faith" (Hab 2:4).

vs 19-20 - for what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely his eternal power and his divine nature have been clearly perceived since the creation of the world, in the things that have been made. So they are without excuse. - interesting how several times in the last week I've had non-Christians say to me that the believe in God, that he exists, simply because of what they see in nature. I think this statement resonates w/ unbelievers. They know that something is there. Not sure what they'll think about the 'without excuse' part though...

vs 21-32 - what's interesting about this section is how well it describes the effects of our fall into sin:

• folly - claiming to be wise, they became fools... (22) - the mind falls
  
• idolatry - and exchanged the glory of the immortal God for images... (23) - the gaze turns from God inwards, our worship is corrupted
  
• desire - therefore, God gave them over to the lusts of their hearts... (24) - their desires are twisted, corrupted
  
• wickedness - for this reason, God gave them up to dishonorable passions... (26), ...God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice (28-29) - their own behavior follows
  
• strife - they are full of envy, murder, strife, deceit, maliciousness, etc (29-32) - not only are they themselves corrupt, but this flows over into their relationships with other people

So what you see here is really a fruit-from-root relationship, where each problem flows from that which proceeds it. And at the source, is an issue of false worship, of idolatry, which flows from arrogant foolishness (which is ultimately from pride and rebellion, a refusal to submit and be revelation receivers rather than wise in our own sight) - at the end of the day, we all want to know good and evil on our own terms. We want to be God and decide what is right and what is not. And that is impossible to do, and still acknowledge him as God.

Also interesting to note how the fruits of our sin are all described in terms of "God giving them over" - God is not "punishing us" by making us sinful - he is giving us what we want, even though it will destroy us. He is like a parent who says, "Ok, go ahead and touch that stove. Only then will you learn to listen when I say, 'don't touch! It's hot!'"

vs 32 - interesting that it mentions approval - at the end of the day, that's at the heart of all false religion - both elder brother lawlessness and older brother religiousity. We want approval for what we do, or on the basis of what we do, and we reject those who will not give it to us. So our acceptance is always contingent on someone elses' agreement or conformity. It is never based on who they are. So neither of these is the gospel.