Apocalyptic Paul: Cosmos and Anthropos in Romans 5-8 by Beverly Roberts Gaventa

By Beverly Roberts Gaventa

Romans 5-8 revolve round God's dramatic cosmic job and its implications for humanity and all of construction. Apocalyptic Paul measures the facility of Paul's rhetoric concerning the courting of cosmic strength to the legislation, interpretations of righteousness and the self, and the hyperlink among grace and obedience. A revealing learn of Paul's figuring out of humanity in gentle of God's apocalyptic motion via Jesus Christ, Apocalyptic Paul illuminates Romans 5-8 and exhibits how severe this missed a part of Romans was once to Paul's literary undertaking.

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That act of righteousness and obedience leads to righteousness for others, specifically, as a sentence of acquittal, declaring them righteous (so vv. 16 and 18), the reception of the gift of righteousness (v. 17), the constitution of the many as righteous (v. 19). The three expressions represent different ways of 36 Stephen Westerholm saying the same thing, which itself does not differ from what in verse 1 is referred to as being declared righteous. The forensic connotations usually found with the verb δικαιόω seem present throughout verses 15-19, as indicated by the noun δικαίωμα, contrasted as it is with the κατάκριμα, the condemnation that followed Adam’s sin.

7 “Noah was a righteous man” (Gen 6:9), and the announcement that he should enter the ark because God found him righteous in his generation (Gen 7:1) implies that he, not others, is being delivered from divine judgment because he is righteous and they are not—though they should have Conversely, the people of Israel were rebellious, not righteous, before and after they entered the covenant at Sinai (Deut 9:4-7). Clearly, they were expected to be righteous (though they were not) even before they entered the covenant—and entering the covenant did not make them righteous.

Things as well as people can be “righteous” if in harmony with a rightly ordered universe. 9 Cf. Mark A. Seifrid, “Righteousness Language in the Hebrew Scriptures and Early Judaism,” in Justification and Variegated Nomism (ed. D. A. Carson, Peter T. O’Brien, and Mark A. Seifrid; Tübingen: Mohr Siebeck, 2001), 415–42. 30 Stephen Westerholm namely, it need not imply or presuppose a legal setting. To be sure, the verb, by which pronouncements are made about whether or not one is in the right in a particular and contested situation, is largely confined to legal or quasi-legal contexts.

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