Field Notes: On Reading Romans Backwards (sort of)

 

Reading Romans Backwards (sort of): Exploring the setting and lived theology of Romans

In my course on Romans, I suggest that it is most fruitful to read Romans backwards, sort of. We will start with a exploration of Romans 16, move to the until of Romans 14-15, then look at Romans 12-13. Why do I suggest we read Romans in this way?

1. Because Romans is a complex argument, and most readers often get lost in the forest for the trees. Reading it backwards helps us keep the purpose of the letter in view, and helps us better understand how the parts fit together.

2.  Because Romans is ultimately about lived theology—theology that makes a difference for how we share our lives together. It is ultimately about human flourishing in light of the gospel. Reading it backwards keeps this in view.

3. Because in a detailed study of Romans, often chapters 12-16 get the least amount of attention; the problem with this is that Romans 12-16 is at the heart of what Paul wants to communicate.

4. Because reading Romans 12-16 helps us see how the situation that Paul is addressing is not unlike our own, and gives us eyes to see how Romans 1-11 speaks to our situation.

Before you read Romans 12-16, it might be helpful to understand, in broad strokes, the overall flow of Romans: 

Romans 12-16: It is easier to understand the argument and the details of Romans when we have a sense what Paul is responding to. Romans 12-16 gives us glimpses into the situation that Paul is addressing and what he hopes to see happen as a result of his readers embracing the message of the gospel. So what it the situation? We will soon see. But the primary point that he makes in this section is that we are to "welcome" one another as family in Christ. Be on the look out for the exhortation "welcome" and for all the mentions of family language that permeate this section. 

Romans 1-4: This section of Romans is often seen as the heart of the letter, in part because it underscores that justification comes only by faith in Jesus Christ—a pillar of the Reformation. But it might be better to see Romans 1-4 as Paul’s attempt to rebuke any and all claims of superiority, privilege, and honor that are not derived from the faithfulness of Jesus. The bulk of the content in Romans 1-4 addresses common Jewish grounds for “boasting” (cf. 3.27), but also includes rebukes of Gentile claims of privilege and honor. As Scot McNight argues, Paul seems to be addressing the overarching attitude of the Jewish followers of Jesus,  who seem to be suggesting that “if everyone would just agree with us and follow Torah, we would be one happy family.” Paul contests this attitude, as we will see. 

Romans 5-8: It is here that Paul lays out how the gospel enables the kind of attitudes and practices that he exhorts in Romans 12-16. In short, Romans 5-8 is Paul’s solution to the situation that he is addressing in Rome.

Romans 9-11: This section has puzzled interpreters for centuries. Reading it backwards helps us see that Paul is giving a narrative account of God’s surprising, unpredictable grace to both Jew and Gentile. He is explaining how God continues to be faithful and righteous in welcoming gentiles into His family.