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In this volume, leading scholars in the study of Romans invite students and nonspecialists to engage this text and thus come to a more complete understanding of both the letter and Paul’s theology. The contributors include interpreters with different understandings of Romans so that readers see a range of interpretations of central issues in the study of the text. Each essay includes a short review of different positions on a topic and an argument for the author’s position, set out in clear, nontechnical terms, making the volume an ideal classroom tool. The contributors are A. Andrew Das, James D. G. Dunn, Victor Paul Furnish, Joel B. Green, A. Katherine Grieb, Caroline Johnson Hodge, L. Ann Jervis, E. Elizabeth Johnson, Sylvia C. Keesmaat, Rodrigo J. Morales, Mark D. Nanos, Jerry L. Sumney, and Francis Watson.
Written with the average lay reader in mind, this pastoral commentary on the Epistle to the Romans offers readers a clear explanation of the Apostle Paul's influential and controversial letter. Quotations from church fathers and parallel expressions from Scripture create a methodology consistent with Orthodox tradition.By also using hymns and texts from the Orthodox liturgical services, the author supplies deeper and broader contexts for familiar biblical verses. Appropriate for personal and group biblical study and for spiritual guidance and edification, this volume also serves as a useful aid to pastors in teaching and preparation of homilies.
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While Paul’s letter to the Romans is the most studied and commented-on document from the biblical period, the major exegetical books on Romans from the nineteenth and twentieth centuries have been overwhelmingly shaped by the Reformed tradition. Through a careful survey of work on Romans by both ancient Church Fathers and modern exegetical scholars, Ben Witherington III here argues that the interpretation of Romans since the Reformation has been far too indebted to — and at key points led astray by — Augustinian readings of the text as filtered through Luther, Calvin, and others. In this first full-scale socio-rhetorical commentary on Romans, Witherington gleans fresh insights from reading the text of Paul’s epistle in light of early Jewish theology, the historical situation of Rome in the middle of the first century A.D., and Paul’s own rhetorical concerns. Giving serious consideration to the social and rhetorical background of Romans allows readers to hear Paul on his own terms, not just through the various voices of his later interpreters. Witherington’s groundbreaking work also features a new, clear translation of the Greek text, and each section of the commentary ends with a brief discussion titled “Bridging the Horizons,” which suggests how the ancient text of Romans may speak to us today.
Paul's letter to the Romans, says Nanos, is an example of Jewish correspondence, addressing believers in Jesus who are steeped in Jewish ways-whether of Jewish or gentile origin. Arguing against those who think Paul was an apostate from Judaism, Nanos maintains Paul's continuity with his Jewish heritage. Several key arguments here are: Those addressed in Paul's letter were still an integral part of the Roman synagogue communities. The "weak" are non- Christian Jews, while the "strong" included both Jewish and gentile converts to belief in Jesus. Paul as a practicing devout Jew insists on the rules of behavior for "the righteous gentiles." Christian subordination to authorities (Romans 13:1-7) is intended to enforce submission to leaders of the synagogues, not Roman government officials. Paul behaves in a way to confirm the very Jewish portrait of him in Acts: going first to the synagogues.
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Morris tackles the complexities of faith and interpretation associated with the Epistle to the Romans in this substantial yet easy-to-read commentary, written to be intelligible to the layperson while also taking account of modern scholarship.
We increasingly recognize that Paul did not write his letter to the Romans primarily out of doctrinal concerns. Paul B. Fowler presses that insight home in this attentive, yet eminently readable, study of the letter’s structure. The principles of Fowler’s reading are that rhetorical questions in Romans 3‒11 structure the argument, not as responses to criticism but as Paul’s careful guiding of the reader, and that these chapters, like the paraenesis in Romans 12‒15, address specific circumstances in Rome. Careful attention to the rhetorical structure of the letter points to tensions between Jew and Gentile that aggravate the already precarious situation of the Roman congregation. In the course of his argument, Fowler explodes the common conceptions that Paul employs diatribal technique to answer objections and that he is primarily engaged in a debate with Jews. In short, Fowler demonstrates that the apostle is not writing defensively, but responding with sensitivity to the volatile atmosphere caused by Claudius’s expulsion of some Jews from Rome. The book includes an appendix on rhetorical devices and another on epistolary formulas in Paul’s letters.