Romans 9-16, Volume 38B
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Romans 9-16, Volume 38B
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Overview
The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.
Overview of Commentary Organization
- Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology.
- Each section of the commentary includes:
- Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope.
- Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English.
- Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation.
- Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here.
- Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research.
- Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues.
General Bibliography—occurring at the end of each volume, this extensive bibliography contains all sources used anywhere in the commentary.
Product Details
| ISBN-13: | 9780310588313 |
|---|---|
| Publisher: | Zondervan Academic |
| Publication date: | 01/09/2018 |
| Series: | Word Biblical Commentary |
| Sold by: | HarperCollins Publishing |
| Format: | eBook |
| Pages: | 504 |
| File size: | 5 MB |
About the Author
James Dunn (Ph.D., Cambridge) was for many years the Lightfoot Professor of Divinity in the Department of Theology at the University of Durham. Since his retirement he has been made Emeritus Lightfoot Professor. He is a leading British New Testament scholar, broadly in the Protestant tradition. Dunn is especially associated with the New Perspective on Paul, a phrase which he is credited with coining during his 1982 Manson Memorial Lecture.
His books include Did the First Christians Worship Jesus? (2010), The New Perspective On Paul (2007), A New Perspective On Jesus: What The Quest For The Historical Jesus Missed (2005),The Theology of Paul the Apostle (1998), The Acts of the Apostles (1996), and The Epistles to the Colossians and to Philemon (1996). In 2005, a festschrift dedicated to Dunn was published, entitled The Holy Spirit and Christian origins: essays in honor of James D. G. Dunn, comprising articles by 27 New Testament scholars, examining early Christian communities and their beliefs about the Holy Spirit.
Bruce M. Metzger (1914 – 2007) was a biblical scholar, textual critic, and a longtime professor at Princeton Theological Seminary. Metzger is widely considered one of the most influential New Testament scholars of the 20th century. He was a general editor of the Word Biblical Commentary (1997 - 2007).
David Allan Hubbard (1928 – 1996), former president and professor of Old Testament at Fuller Theological Seminary in Pasadena, California, was a recognized biblical scholar. In addition to over 30 books, he has written numerous articles for journals, periodicals, reference works. He was a general editor of the Word Biblical Commentary (1977 - 1996).
Glenn W. Barker (d. 1984) was a general editor of the Word Biblical Commentary (1977 - 1984).
John D. W. Watts (1921 – 2013) was President of the Baptist Theological Seminary, Ruschlikon, Switzerland, and served as Professor of Old Testament at that institution, at Fuller Theological Seminary, and the Southern Baptist Theological Seminary in Louisville, Kentucky. His numerous publications include commentaries on Isaiah (2 volumes), Amos, and Obadiah. He was Old Testament editor of the Word Biblical Commentary (1977 - 2011).
James W. Watts is a professor and chair of the Department of Religion at Syracuse University. His teaching and research interests include biblical studies, especially the Torah/Pentateuch, ritual theories, rhetorical analysis, and comparative scriptures studies. He is a co-founder of the Iconic Books Project. He had served as the associate Old Testament editor of the Word Biblical Commentary (1997 - 2011).
Ralph P. Martin (1925-2013) was Distinguished Scholar in Residence at Fuller Theological Seminary and a New Testament Editor for the Word Biblical Commentary series. He earned the BA and MA from the University of Manchester, England, and the PhD from King's College, University of London. He was the author of numerous studies and commentaries on the New Testament, including Worship in the Early Church, the volume on Philippians in The Tyndale New Testament Commentary series. He also wrote 2 Corinthians and James in the WBC series.
Lynn Allan Losie is Associate Professor of New Testament at Azusa Pacific University. A generalist in New Testament studies, Dr. Losie teaches courses in the Gospels, the Acts of the Apostles, and the Pauline Epistles, as well as in the background areas of Greek, early Judaism, and the greater Hellenistic World. He has published articles on the New Testament and had served as the associate New Testament editor of the Word Biblical Commentary (1997 - 2013). Ordained as a Baptist minister, he has also served in pastoral ministry in Southern California and Oregon.
Read an Excerpt
Romans 9-16, Volume 38B
Word Biblical Commentary
By James D. G. Dunn, Bruce M. Metzger, David A. Hubbard, Glenn W. Barker, John D. W. Watts, James W. Watts, Ralph P. Martin, Lynn Allan Losie
ZONDERVAN
Copyright © 1988 Thomas Nelson, Inc.All rights reserved.
ISBN: 978-0-310-52174-7
CHAPTER 1
Form and Structure
The care with which this opening paragraph is constructed is very clear. (1) The absence of any conjunction suggests that the reader of the letter was intended to pause at the end of 8:39 before beginning chap. 9 (see further on 9:1). (2) Vv 1-3 are set out in a sequence of doubled expressions that would increase the pathos and solemnity:
[TEXT NOT REPRODUCIBLE IN ASCII]
Paul wants his audience to be in no doubt of the depth of his identity with and concern for his own people. (3) The enumeration of Israel's blessings in vv 4-5 is also carefully formulated, with [TEXT NOT REPRODUCIBLE IN ASCII] as the principal category to which the rest are subordinated in [TEXT NOT REPRODUCIBLE IN ASCII] sequence. The elegant double sequence of feminine nouns ending in [TEXT NOT REPRODUCIBLE IN ASCII] would be pleasing to the ear:
[TEXT NOT REPRODUCIBLE IN ASCII]
The small degree of artifice to achieve this effect is sufficient explanation for the somewhat unexpected appearance of the more elaborate forms, [TEXT NOT REPRODUCIBLE IN ASCII] and [TEXT NOT REPRODUCIBLE IN ASCII], and quite possibly also for the plural [TEXT NOT REPRODUCIBLE IN ASCII] (rather than [TEXT NOT REPRODUCIBLE IN ASCII] which would spoil the effect). More important, the words are evidently deliberately chosen to remind the predominantly gentile audience that the blessings they share are Israel's blessings; particularly [TEXT NOT REPRODUCIBLE IN ASCII] (8:15, 23), Sofa (8:18,21), and [TEXT NOT REPRODUCIBLE IN ASCII] (4:13—14, 16) (Luz, Geschichtsverständnis, 273; Lubking, 53-57). Significant also is the fact that Paul counts the law ([TEXT NOT REPRODUCIBLE IN ASCII]) as one of Israel's blessings. These structural considerations strongly suggest that Paul intended the final doxology as a benediction to God. A devout Jew would naturally end a recollection of God's goodness to Israel with such a benediction to Israel's God, and a Jewish Christian would naturally think of "the Christ/Messiah" as one of the most important examples of that goodness. On the possibility that Paul was using a traditional Jewish list see Michel, 295 and n.18, but see also Luz, Geschichtsverständnis, 270 n.13, and Piper, Justification, 6-7.
Comment
1 [TEXT NOT REPRODUCIBLE IN ASCII], "I speak the truth in Christ, I do not lie." The absence of any conjunction possibly indicates that a pause was intended between 8:39 and 9:1 (but "a sharp, almost brutal break at 8:39" [Minear, 72] is too strong). When we add the absence of a joining particle with [TEXT NOT REPRODUCIBLE IN ASCII], the impression becomes overwhelming that Paul intended these words to be read slowly, with solemn emphasis. This is borne out by the double form of the protestation: "I am speaking honestly, I am not lying" (cf. particularly John 1:20); 1 Tim 2:7 may be a deliberate echo of this Pauline oath (Michel). On [TEXT NOT REPRODUCIBLE IN ASCII] cf. also 2 Cor 12:6.
For [TEXT NOT REPRODUCIBLE IN ASCII] see on 6:11. Here the implication is strong that Paul is speaking primarily in terms of religious experience (cf. v 2), not as a believer who is determined by the saving work of Christ, or "as a Christian" (NEB), or as a member of the body of Christ (as the phrase might elsewhere imply), but as one who is conscious of his dependence on the living Christ and on his authorization and approval (Dunn, Jesus, 324; cf. Käsemann). Paul elsewhere uses the denial form, [TEXT NOT REPRODUCIBLE IN ASCII], when speaking with feeling and some vehemence (2 Cor 11:31 and Gal 1:20), and as in these cases may be responding to actual criticisms leveled against him (so, e.g., Althaus, Knox); Minear (73) attempts to reconstruct the criticisms to which Paul responds.
[TEXT NOT REPRODUCIBLE IN ASCII], "my conscience bearing me witness in the Holy Spirit." The phrase is in effect a combination of 2:15 and 8:16 (cf. also 1:9). The dative here (pot) is more likely to be the recipient of the testimony (in contrast to 8:16; otherwise Cranfield)—conscience being perceived or rather experienced as a semi-autonomous faculty (not wholly autonomous—"my conscience") whose independence of testimony can be trusted (Jewett, Anthropological Terms, 445-46; see further on 2:15). This confidence is underlined by the [TEXT NOT REPRODUCIBLE IN ASCII], which is essentially charismatic in force, expressing a sense of basic inspiration informing and determining his conscience and the whole process of its witness bearing (cf. 2:29; 7:6; 8:9; 14:17; 15:16; 1 Cor 6:11; 12:3,9, 13; 14:16; 2 Cor 6:6; Gal 6:1; Eph 2:18, 22; 3:5; 5:18; 6:18; Phil 1:27; 1 Thess 1:5; outside the Pauline writings, Mark 12:36 par.; Luke 2:27; 4:1; John 4:23-24; Acts 15:29; 19:21; Jude 20; Rev 1:10; 4:2; 17:3; 21:10). For [TEXT NOT REPRODUCIBLE IN ASCII] see on 1:4 and 5:5. In the [TEXT NOT REPRODUCIBLE IN ASCII] phrases the [TEXT NOT REPRODUCIBLE IN ASCII] does not have quite the same force, the former being more local (Adam Christology), the latter more instrumental ("inspired by"). An equivalence of "Christ" and "Spirit" should therefore not be derived from this verse (cf. Lietzmann), though, of course, the two phrases are two aspects of the basic condition of the believer for Paul—the being in Christ, sustained by the Spirit (cf. Schlatter; and see also on 8:9 and 10).
2 [TEXT NOT REPRODUCIBLE IN ASCII], "that my grief is great and the anguish of my heart unceasing." The doubling of [TEXT NOT REPRODUCIBLE IN ASCII] ("grief, sorrow, pain of mind or spirit") and [TEXT NOT REPRODUCIBLE IN ASCII] ("mental pain") (see BGD) intensifies the already strong emotive force of the affidavit. It will be no accident that the only places in biblical Greek where the two words are associated are Isa 35:10 and 51:11:
The ransomed of the Lord shall return,
and come to Zion with singing;
they shall obtain joy and gladness,
and sorrow and sighing shall flee away.
In both verses LXX renders "sorrow" ([TEXT NOT REPRODUCIBLE IN ASCII]) by the double expression, [TEXT NOT REPRODUCIBLE IN ASCII.]. Paul probably has these passages in mind, with the implication intended that this is the "sorrow" which will be banished when the ransomed of the Lord return to the Lord and experience God's saving righteousness (Isa 51:1-11). [TEXT NOT REPRODUCIBLE IN ASCII], "constantly, unceasingly," increases the emotional intensity still further (see also on 1:9). Likewise the use of [TEXT NOT REPRODUCIBLE IN ASCII] reinforces the depth of sincerity Paul seeks to convey (cf. 10:1; and see further on 1:21, 2:15, and 8:27). Such lament over Israel is a quite well-established motif in Jewish and apocalyptic literature, particularly in reference to the destruction of Jerusalem (Jer 4:19; 14:17; Lam; Dan 9:3; T. Jud. 23.1; 4 Ezra 8.16; 10.24,39; 2 Apoc. Bar. 10.5; 35.1-3; 81.2; Par. Jer. 4.10; 6.17 [Schlier, Zeller]).
3 [TEXT NOT REPRODUCIBLE IN ASCII], "for I could pray that I myself be anathema from the Christ." For the construction see BDF §405.1. [TEXT NOT REPRODUCIBLE IN ASCII] ... is difficult to render into English in a way which satisfactorily represents the force and range of the Greek, [TEXT NOT REPRODUCIBLE IN ASCII] normally means "pray" but can have the less directive sense "wish," which the absence of the prefix [TEXT NOT REPRODUCIBLE IN ASCII] allows ([TEXT NOT REPRODUCIBLE IN ASCII] always means "pray"). This ambiguity is evident elsewhere in NT usage (Acts 26:29—"would to God" renders it nicely; 27:29; 2 Cor 13:9; 3 John 2); see also BGD. The imperfect indicates a genuine desire, but is not specific as to whether Paul thought of it is a realizable or unrealizable desire (cf. Acts 25:22; Gal 4:20; BDF §359.2). The ambiguity is not resolved by the [TEXT NOT REPRODUCIBLE IN ASCII], since Paul could envisage being excluded from Christ (cf. 8:13; 11:20-22; 1 Cor 9:27; 10:12; 2 Cor 13:5; Col 1:22-23; see further on 11:21), but not that his sacrifice would avail on Israel's behalf when Christ's had been inadequate (see below on [TEXT NOT REPRODUCIBLE IN ASCII]). See the full discussion in Cranfield, who probably argues for greater precision than the Greek allows: "I would pray (were it permissible for me so to pray and if the fulfilment of such a prayer could benefit them)...." In cases like this it is always wise to ask not simply, What did the author intend to say? but also, What could the author have expected his readers to understand by this language? At the very least we have an expression of passionate concern for and intensely felt commitment to the future good of his fellow Jews. As Kuss wisely notes, "One cannot measure the speech of the heart with the rules of logic"; this is all the more obvious since the assertion follows so closely on the exultation of 8:31-39, similarly emotive but differently directed. See also Michel.
[TEXT NOT REPRODUCIBLE IN ASCII] can mean something dedicated to God, literally "set up" in the temple (as in Judg 16:19; 2 Macc 2:13; Luke 21:5 v.l.; see also BGD, and TDNT 1:354). But in LXX it is used to translate [TEXT NOT REPRODUCIBLE IN ASCII], devoted to God to be destroyed, so that the sense "accursed" becomes dominant (Lev 27:28; Deut 7:26; 13:17 [LXX 18] ; Zech 14:11; the episode of Achan obviously making a lasting impression [Josh 6:17-18; 7:1, 11-13; 22:20; 1 Chron 2:7]), and it is this sense, also attested more widely (see MM) which Paul clearly has in mind each time he uses the word (1 Cor 12:3; 16:22; Gal 1:8-9). That something more is in view than an ecclesiastical act of excommunication, or sacramental exclusion equivalent to the initiatory significance of baptism, is fairly self-evident (cf. Leenhardt; against Kasemann), though [TEXT NOT REPRODUCIBLE IN ASCII] did come to be used for excommunication in later Rabbinic Judaism (TDNT 7:849). See further below ([TEXT NOT REPRODUCIBLE IN ASCII]). Whether Paul intended his readers to understand that Israel was [TEXT NOT REPRODUCIBLE IN ASCII] (Räisänen, "Römer 9-11," 2896-97) is more than open to question; the thrust of Paul's assertions here is in a different direction, and the failure of Israel to believe is brought to the fore much more slowly in these chapters and with much greater care.
The [TEXT NOT REPRODUCIBLE IN ASCII] increases the pathos, especially coming so soon after the glowing assurance of 8:38-39; Paul expresses a willingness to be personally isolated from the security of the community of God's love for the sake of his brothers. The [TEXT NOT REPRODUCIBLE IN ASCII] also sharpens the contrast with 8:38-39, since it is precisely "in Christ" that this love of God is experienced (8:39). The definite article will be deliberate here—"the Messiah" (so v 5; see further on 7:4); Paul's anguish, its reason not yet specified, is that God's people have failed to recognize their Messiah.
[TEXT NOT REPRODUCIBLE IN ASCII], "on behalf of my brothers." Paul echoes, not in language but in theme, the martyr aspiration that by sacrifice of oneself others, or indeed, as here, the nation as a whole, might be saved from God's wrath (so, classically, Moses [Exod 32:32], but also the mysterious Servant [Isa 53:5—6, 11; 4 Macc. 17.22; Josephus, War 5.419; see also on 5:6-7, and Str-B, 3:261]; cf. Black). Paul could certainly see his own ministry in terms of sharing in Christ's sufferings (see on 8:17) and as some sort of fulfillment of the Servant's role (see on 15:21), but that is somewhat different from what Paul has in mind here, and certainly any suggestion that Paul could conceive of such a martyrlike death as having the same effect or being more effective than Christ's has to be read in here (see particularly Michel, against Windisch). More to the fore, if anything, is the consciousness of playing a role of decisive salvation-history significance, like Moses (Munck, Christ, 29-30).
Elsewhere Paul always uses [TEXT NOT REPRODUCIBLE IN ASCII] for his fellow Christians (see on 1:13). So the reference here to his fellow Jews, though in accord with traditional Jewish usage (see again on 1:13), is distinctive. We may assume that Paul would not regard the two uses as antithetical; his becoming a member of the family of Christ (8:29) did not make him any the less a Jew (cf. Cranfield—"unbelieving Israel is within the elect community, not outside of it"); but see also below. In view of the double reference to "the Christ" of Jewish expectation in the context (vv 3, 5), it is possible that Deut 18:15, 18 was in the back of Paul's mind.
[TEXT NOT REPRODUCIBLE IN ASCII], "my kinsmen in terms of the flesh." The unusualness of the reference of [TEXT NOT REPRODUCIBLE IN ASCII] (see above) is acknowledged and clarified by this addition. For [TEXT NOT REPRODUCIBLE IN ASCII] in this sense ("fellow countryman") see also 16:7, 11,21,2 Macc 5:6, Josephus, War 7.262 and Ant. 12.338; further Spicq, 838). [TEXT NOT REPRODUCIBLE IN ASCII] here should not be regarded as neutral in meaning (as, e.g., Davies, Paul, 19; Cranfield; the modern translations as usual go out of their way to avoid the straightforward translation [e.g., NIV, "those of my own race"; Maillot, "of the same human race as me"] and thus lose the overtones in Paul's talk of "flesh"). On the contrary it contains its usual negative overtone for Paul in the sense that here it denotes a too restricted understanding of the family who are God's people ("perhaps a note of resignation: 'only in terms of the flesh'" [Schmidt]). The lopsided narrowing of the grace of God thereby implied expresses a [TEXT NOT REPRODUCIBLE IN ASCII] mind-set as much as "the desires of the flesh" (cf. 2:28; 7:5; 8:5-6, 12-13); see also on 1:3 and 4:1.
4 [TEXT NOT REPRODUCIBLE IN ASCII], "inasmuch as they are Israelites." For ocms see Moule, Idiom Book, 123-24; BGD, [TEXT NOT REPRODUCIBLE IN ASCII] 2—"Paul's anguish arises precisely from the fact that his people are Israelites.... If any name characterized Jewish self-understanding it was 'Israel.'" As the covenant name given to the one from whom the twelve tribes sprang (Gen 32:28; 35:10-12) it was their favorite self-designation, particularly the fuller phrase "children of Israel," as the regular recurrence throughout the OT indicates (e.g., Piper, 15, gives as examples Pss 25:22; 53:6; 130:7-8; Isa 49:3; 56:8; 66:20; Joel 2:27; 4:16 MT; Obad 20). K. G. Kuhn notes a significant distinction between [TEXT NOT REPRODUCIBLE IN ASCII] in the postbiblical (intertestamental) period; "Israel" being the people's preferred name for itself (cf., e.g., Sir 17:17; Jub. 33.20; Pss. Sol. 14.5), while "Jew" was the name by which they were known to others (TDNT 3:359-65; borne out by the almost exclusive use of [TEXT NOT REPRODUCIBLE IN ASCII] by Philo in Flacc. and Legat.; see also TDNT 3:369-72). Paul observes this distinction, having used [TEXT NOT REPRODUCIBLE IN ASCII] exclusively in the opening chapters where "the Jews'" sense of distinctiveness over against others was in question (see Introduction §5.3.1, and on 2:17). But now he turns to speak of his people's own view of themselves, as himself an insider rather than as one looking in from outside (9:6,27,31; 10:19,21; 11:1,2,7,25,26; 12 of the 19 occurrences of [TEXT NOT REPRODUCIBLE IN ASCII] in the Pauline corpus are found in chaps. 9-11); whereas [TEXT NOT REPRODUCIBLE IN ASCII] (9 times in chaps. 1-3) occurs here only twice (9:24 and 10:12) (see also Goppelt, Jesus, 135-36). [TEXT NOT REPRODUCIBLE IN ASCII] is therefore deliberately chosen by Paul to evoke his people's sense of being God's elect, the covenant people of the one God. Whatever is made of Paul's talk of "Israel" in v 6, it should not be forgotten that he prefaces the whole discussion with the firm statement "the Jews are Israelites" (Vischer, 86); "they are Israelites" (Osten-Sacken, Dialogue, 20).
[TEXT NOT REPRODUCIBLE IN ASCII], "whose are the adoption." The use of [TEXT NOT REPRODUCIBLE IN ASCII] is surprising, since it occurs nowhere in the LXX or in other Jewish writings of the period (also the rabbis—Str-B, 3:261). The choice, however, may have been determined by stylistic reasons (see Form and Structure), and the allusion to his people's national sense of having been chosen to be God's son(s) (e.g., Deut 14:1; Isa 43:6; Jer 31:9; Hos 1:10; Wisd Sol 9:7; Jub. 1.24—25) would be plain enough (see further on 1:3). Indeed the form, denoting adoptive rather than natural sonship, helps bring out the sense of election more clearly; see also on 8:15, same word, same privilege (see especially Byrne, Sans, 128; Piper, Justification, 16-18).
[TEXT NOT REPRODUCIBLE IN ASCII], "and the glory." The reference is clearly to "the glory of the Lord," particularly, no doubt, to the theophanies which had been Israel's special privilege as God's people (Exod 16:10; 24:15-17; 40:34-35; Lev 9:23; Num 14:10; etc.; see also on 1:21). Paul would no doubt be mindful of the eschatological promise that the divine glory would be more fully and more widely revealed through Israel to the nations (particularly Isa—35:2, 40:5, 59:19, 60.T-3, 66:18-19). The use of "the glory" as an absolute form (rather than "the glory of the Lord") is very unusual, but Paul may again have been motivated by stylistic concerns (see Form and Structure), though usages such as [TEXT NOT REPRODUCIBLE IN ASCII] (Ps 24:7-10) may also have been in mind. It could also be that the absolute form is a natural expression of his monotheism (he does not need to be more specific, "the glory of ..."); cf. his summary indictment in 1:21 and Acts 7:2 [TEXT NOT REPRODUCIBLE IN ASCII]). Not least, Paul would no doubt have had in mind the fact that his readers entertained a hope of sharing this glory (5:2; 8:18, 21). See also on 1:21, 3:23, and 6:4.
(Continues...)
Excerpted from Romans 9-16, Volume 38B by James D. G. Dunn, Bruce M. Metzger, David A. Hubbard, Glenn W. Barker, John D. W. Watts, James W. Watts, Ralph P. Martin, Lynn Allan Losie. Copyright © 1988 Thomas Nelson, Inc.. Excerpted by permission of ZONDERVAN.
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Table of Contents
Contents
Editorial Preface, xii,Author's Preface, xiii,
Abbreviations, xx,
General Bibliography, xxx,
Commentary Bibliography, xxxviii,
ROMANS 1-8: TEXT AND COMMENTARY,
Indexes, 919,