1. Romans 9-11 BI 192 Paul’s Letters and Mission David J. Lull

2. A Common View of Romans Romans 1-8, the core of the letter, are a “compendium of Christian doctrine.” But Romans 1-8 are missing key “doctrines” and are “occasional.” Romans 9-11 are an afterthought, a supplement. But see 1.16-17, 1.18 (and 11.26-27), and 3.1-8!

3. In Romans 9-11 Paul demonstrates God’s rejection of non-Christian Jews. But is that a reflection of Christian anti- Judaism? One solution to these problems is to find in Romans 9-11 two covenants: one between God and non-Christian Jews, based on law one between God and Christian Jews and Gentiles, based on [faith in/the faith of] Jesus Christ

4. My Theses When Paul gets to Romans 9-11, he does not give up the absolute universalism, singularity, and finality of God’s redemptive act in Jesus Christ (6.10), which he describes in Romans 1-8. It is precisely that absolute universalism, singularity, and finality of God’s redemptive act in Jesus Christ that raises the issue at stake in Romans 9-11. Paul wants to reject the implication that God’s universal impartiality questions God’s faithfulness to Israel’s election. Paul cannot accept that God has abandoned Israel’s election, because doing so (1) would imply that God cannot be trusted; and (2) it would undermine the very reason for Paul’s Gentile mission, which is to “save Israel” (10.1 and 11.26) and thereby to participate in God’s uniting of all people in worship of the one true God. Paul maintains a distinction between “Israel” and “the church,” insofar as the latter includes Gentiles, who are not “Israel,” but who are “grafted” on to it (11.13-32), maintaining both their unity and their diversity. “Jesus is the Messiah” means that both Jews and Gentiles are “saved” by the faith [faithfulness] exemplified in Abraham and Jesus.

5. Theme (9.5b) God (or Christ?) is “over all,” so that God’s faithfulness is impartial to Jew and Gentile alike. This theme continues and elaborates on Paul’s affirmation in 8.39 that nothing can separate “us” from “the love of God in Christ Jesus our Lord,” which applies to Jew and Gentile alike. God’s power to do what God promises God’s constancy of purpose God’s consistency in dealing with different peoples

6. Outline 9.1-5 An emotional introduction of the theme (pathos) 9.1 An oath formula 9.2-5a The emotional introduction of the theme (introduced by o[ti ) 9.2 Paul’s anguish over his kinfolk 9.3-5a The reason for Paul’s anguish (introduced by ga.r ) 9.5b Doxological conclusion (stating the theme of chapters 9-11) o` w'n evpi. pa,ntwn—qeo.j euvloghto.j eivj tou.j aivw/naj o` w'n evpi. pa,ntwn qeo.j euvloghto.j eivj tou.j aivw/naj

7. 9.6-11.36 Demonstration of the theme 9.6-29 First “proof”: God’s word has not failed—God’s freedom in electing Jews and Gentiles is not based on human merit but on God’s merciful call (9.11-12 and 16). 9.30-10.21 Second “proof” (introduced by a formula in diatribe style): Gentiles demonstrate God’s impartiality and Jews demonstrate God’s faithfulness: “the stone” (9.33, 10.11 and 13) and “the end of law” (10.4) 11.1-24 Reply to objections 11.1-10 Reply to the first objection: That God has not annulled Israel’s election demonstrates God’s faithfulness to Israel. 11.11-24 Reply to the second objection: Proof of the faithfulness of God to Israel’s election

8. 11.25-36 Final conclusions (addressed to Gentiles): God is merciful to all the disobedient—to Gentiles and to the disobedient part of Israel. 11.25-27 Prophetic conclusion 11.28-32 Theological conclusion 11.33-36 Doxological conclusion