How to Read Romans [Studies in Romans]

Certeza Unida and Kairos will publish my Romans commentary as part of their Comentario Bíblico Contemporáneo (Contemporary Bible Commentary). More than 160 scholars participated in the project.

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What follows is adapted from the section “How to Read Romans,” in which I show its particular application for Latin America.

The epistle to the Romans meets the Christian on two levels: (1) as a treasure house of beloved gospel texts; (2) as an ancient missionary letter, written for a specific moment in Paul’s work among the nations.

Both levels are valid, since the disciple today first comes to know Romans because of its neat formulations of, for example, the deadliness of sin (3:23), the free gift of eternal life (6:23), the transformation of the new person in Christ (12:1-2). Then beyond that, we must enter into the mind of Paul and appreciate his plan for the final years of the AD 50s – a missionary journey that would take the gospel farther west from Jerusalem than it had ever gone, across several of what we know as time zones. We then see that Romans, when first delivered, was a clear call to action for the believers in the capital to receive Paul for a time, and later to sponsor his trip to evangelize Spain.

In Latin America too we are arming ourselves to take the gospel to the nations, in particular, unreached ones. We too will benefit from knowing, not just what Paul said about salvation, but why he said it to these Christians in Rome, and by extension how it is God’s summons to us to show forth the gospel.

Romans is the largest extant letter by Paul. It is also the most systematic in its structure, touching on many facets of the doctrine of salvation (soteriology) but saying little about other themes, for example, the Last Days. Paul begins with the lostness of the world, then God’s solution in the death of Christ, the power of the new life in the Spirit, and later, details about how to live the Christian life. He also introduces a long section in chapters 9-11 to answer the questions Why don’t Jews believe in their own Messiah? Will Israel come to God eventually?

The best way to enjoy this letter is to read it; one can read Romans aloud at an unhurried pace in about one hour.

“How to Read Romans [Studies in Romans],” by Gary S. Shogren, PhD in New Testament Exegesis, Professor at Seminario ESEPA, San José, Costa Rica

Published in: on February 8, 2017 at 4:31 pm  Leave a Comment  
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“But the Greek REALLY says…”: Why Hebrew and Greek are not needed in the pulpit, Part 2

“…Okay, wait, so then, hah, hah, so then the second guy says to the first one, ἐκεινος οὐκ ἐστιν ὁ κυῶν μου!! Oh, that one gets me every time!"

“…Okay, wait, so then, hah, hah, so then the second guy says to the first one, ἐκεινος οὐκ ἐστιν ὁ κυῶν μου!! Oh, mercy, that one gets me every time!”

In Part 1, I argued in favor of a sharply minimalist use of ancient Hebrew and Greek words during a sermon, especially if there is no compelling purpose or, worse, if the goal is to impress the crowd: it is a pitiable housepainter who departs the job with his scaffolding still up, hoping you’ll notice how far he had to climb. See “But the Greek REALLY says…”: Why Hebrew and Greek are not needed in the pulpit, Part 1 and Part 3.

Now, I believe an interpreter of the Word should invest the time necessary to work through it in the original, just as you would learn Spanish if you were going to teach Don Quixote, week in and week out, for the rest of your life. However, in our sermons we should avoid Hebrewfying and Greekitizing, simply because it is rarely of help.

Now we will explore some issues with the Greek language (more…)

Published in: on June 29, 2013 at 11:15 am  Comments (22)  
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Is sin “missing the mark”?

Have you been told that the word for “sin” literally means “missing the mark” in the original Greek? In fact, it does not.

The verb “hamartano” (αμαρτανω) was sometimes used in pre-Classical and Classical Greek to refer to missing a target. (more…)