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Journal articles on the topic 'Romans 9-11'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Cook, Michael J. "Paul's Argument in Romans 9–11." Review & Expositor 103, no. 1 (2006): 91–111. http://dx.doi.org/10.1177/003463730610300107.

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2

Stanley, Christopher D., and John G. Lodge. "Romans 9-11: A Reader-Response Analysis." Journal of Biblical Literature 117, no. 2 (1998): 369. http://dx.doi.org/10.2307/3267005.

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3

Meyer, Ben F. "Election-Historical Thinking in Romans 9-11, and Ourselves." Logos: A Journal of Catholic Thought and Culture 7, no. 4 (2004): 171–81. http://dx.doi.org/10.1353/log.2004.0039.

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4

Danchev, Alex. "Greeks and Romans: Anglo‐American relations after 9/11." RUSI Journal 148, no. 2 (2003): 16–19. http://dx.doi.org/10.1080/03071840308446865.

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5

Ticciati, Susannah. "The Future of Biblical Israel: How Should Christians Read Romans 9-11 Today?" Biblical Interpretation 25, no. 4-5 (2017): 497–518. http://dx.doi.org/10.1163/15685152-02545p04.

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The article offers, from a Christian perspective, an ‘interested’ reading of Romans 9-11 with a view to the problem of Christian supersessionism. Focusing on the identity and character of Israel, it offers a theologically engaged reading that resists a classic supersessionist logic. Drawing on recent historical scholarship on Jewish and Christian developments in the early centuries CE, the article argues for the underdetermined, contested and constructed character of postbiblical Israel. It then builds on a minority trajectory within recent Pauline scholarship that finds only one Israel in Rom

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6

Jeon, Seok Jae. "The Missional Meaning of Romans: Focus on Chapter 9-11." Theology of Mission 60 (November 30, 2020): 382–402. http://dx.doi.org/10.14493/ksoms.2020.4.382.

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7

Thielman, Frank. "Unexpected Mercy: Echoes of a Biblical Motif in Romans 9–11." Scottish Journal of Theology 47, no. 2 (1994): 169–82. http://dx.doi.org/10.1017/s0036930600045968.

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Of the many problems which trouble interpreters of Romans 9–11, none rises more massively from its pages or casts a more impenetrable shadow than the relationship between Paul's argument in 9:6–13 and his argument in 11:25–31. The issue in both passages is whether God's biblical promises to save Israel have failed (9:6, 11:29), exposing the God of Paul's gospel as untruthful (15:8) and unrighteous (3:5, 10:3). In 9:6–13 Paul denies the charge by defining Israel on the basis of God's choice rather than on the basis of national affiliation. In 11:25–32, however, he denies the charge by pointing

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8

Scott, James M., and E. Elizabeth Johnson. "The Function of Apocalyptic and Wisdom Traditions in Romans 9-11." Journal of Biblical Literature 110, no. 4 (1991): 742. http://dx.doi.org/10.2307/3267688.

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9

Aageson, J. W. "Typology, Correspondence, and the Application of Scripture in Romans 9-11." Journal for the Study of the New Testament 10, no. 31 (1987): 51–72. http://dx.doi.org/10.1177/0142064x8701003104.

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10

Grove Eastman, Susan. "Israel and the Mercy of God: A Re-reading of Galatians 6.16 and Romans 9–11." New Testament Studies 56, no. 3 (2010): 367–95. http://dx.doi.org/10.1017/s0028688510000056.

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Noting the conjunction of ‘mercy’ and ‘Israel’ in Galatians 6.16 and Romans 9–11, this article argues that in both letters ‘Israel’ denotes the Jews. In Galatians 6.16, with an on-going mission to the Jews in view, Paul invokes peace on those who live according to the new creation, and mercy on unbelieving Israel. In Romans 9–11, he draws on both Scripture and his own experience of mercy to revisit the question of Israel's destiny, discerning therein a providential pattern of a divine call that is interrupted by obduracy under the law, and ultimately fulfilled in Christ.

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Campbell, W. S. "God, Israel, and the Gentiles. Rhetoric and Situation in Romans 9-11." Journal of Semitic Studies 47, no. 2 (2002): 365–66. http://dx.doi.org/10.1093/jss/47.2.365.

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12

Wakefield, Andrew H. "Romans 9–11: The Sovereignty of God and the Status of Israel." Review & Expositor 100, no. 1 (2003): 65–80. http://dx.doi.org/10.1177/003463730310000105.

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Romans 9–11 is of great importance for understanding Paul's letter to Rome. Here Paul tackles the problem of the lack of Jewish response to the gospel—a problem not just of personal anguish, but also of God's faithfulness: If God's chosen people are not participating in the gospel, how confident can Gentiles be in the hope which they have placed in God's promises? Paul's response occurs in stages: Election always implies that some are chosen, and some are not; God's sovereign election cannot be questioned; the Jewish people have stumbled in disbelief; God has retained a remnant of faithful Jew

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13

Tamez, Elsa. "GOD'S ELECTION, EXCLUSION AND MERCY: A BIBLE STUDY OF ROMANS 9-11." International Review of Mission 82, no. 325 (1993): 29–37. http://dx.doi.org/10.1111/j.1758-6631.1993.tb02647.x.

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14

Dixon, Thomas P. "Judgement for Israel: The Marriage of Wrath and Mercy in Romans 9–11." New Testament Studies 66, no. 4 (2020): 565–81. http://dx.doi.org/10.1017/s0028688519000547.

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Reviewing John Barclay's Paul and the Gift, Susan Eastman recognises the need for ‘fuller analysis of judgment’ in Paul to accompany such penetrating work on grace. The dearth of interest in wrath often perpetuates the Marcionite premise that wrath precludes mercy, a false antithesis that especially skews interpretation of Romans. This presumed opposition leads scholars to find dithering dialectic, two covenants, two Israels or contradictory fantasy in Rom 9–11. Replacing the simple binary with a thicker lens of provisional judgement clarifies Paul's argument that God strikes Israel in wrath i

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15

Kelly, Joseph F. T., and Peter Gorday. "Principles of Patristic Exegesis: Romans 9-11 in Origen, John Chrysostom, and Augustine." Journal of Biblical Literature 105, no. 1 (1986): 166. http://dx.doi.org/10.2307/3261149.

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16

Cosgrove, Charles H. "Rhetorical Suspense in Romans 9-11: A Study in Polyvalence and Hermeneutical Election." Journal of Biblical Literature 115, no. 2 (1996): 271. http://dx.doi.org/10.2307/3266856.

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17

Sipahutar, Roy Charly H. P. "ISRAEL BARU (Interpretasi Kritis atas Teologi Paulus tentang Israel di dalam Roma 9:6-8 dan 11:23-24)." Jurnal Teologi Cultivation 3, no. 1 (2019): 98–112. http://dx.doi.org/10.46965/jtc.v3i1.262.

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AbstractThis paper is an attempt to critically interpret the text of Romans 9: 6-8 and 11:23-24 which was born because of Paul's struggle with what happened in the Christian community of Rome. Israel is God's covenant people, but on the other hand they have also expressed rejection of the salvation brought by Jesus Christ. The status of the covenant people is being questioned by non-Jews, is it still valid? Paul explained that "God's Word cannot fail," meaning that Israel's status as a chosen people does not fade away. But Israel's refusal at the same time gave space to other nations to be par

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18

Steyn, Gert J. "Observations on the Text Form of the Minor Prophets Quotations in Romans 9–11." Journal for the Study of the New Testament 38, no. 1 (2015): 49–67. http://dx.doi.org/10.1177/0142064x15595932.

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19

OROPEZA, B. J. "Paul and Theodicy: Intertextual Thoughts on God's Justice and Faithfulness to Israel in Romans 9–11." New Testament Studies 53, no. 1 (2007): 57–80. http://dx.doi.org/10.1017/s0028688507000045.

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This study of Romans 9–11 focuses on three prominent questions that Paul asks in relation to God's faithfulness to Israel: 1) Is God unjust in reference to his election?; 2) Why does God find fault, for who has resisted his will? and 3) Has God rejected his people? The article examines Paul's answers to these questions in light of an intertextual study related to the catchwords the apostle develops from the ancient Jewish sources that he echoes.

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20

Barnhill. "Divine Initiative and Paul’s Theological Epistemology: From 1 Corinthians 1–2 to Romans 9–11." Journal for the Study of Paul and His Letters 10, no. 1 (2020): 5. http://dx.doi.org/10.5325/jstudpaullett.10.1.0005.

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21

Paddison, Angus. "Karl Barth’s Theological Exegesis of Romans 9–11 in the Light of Jewish–Christian Understanding." Journal for the Study of the New Testament 28, no. 4 (2006): 469–88. http://dx.doi.org/10.1177/0142064x06065695.

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22

Longenecker, Bruce W. "Different Answers To Different Issues: Israel, the Gentiles and Salvation History in Romans 9-11." Journal for the Study of the New Testament 11, no. 36 (1989): 95–123. http://dx.doi.org/10.1177/0142064x8901103606.

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23

Jeon, Paul. "God and Israel: Providence and Purpose in Romans 9–11 ed. by Todd D. Still." Catholic Biblical Quarterly 81, no. 2 (2019): 364–65. http://dx.doi.org/10.1353/cbq.2019.0102.

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24

Green, Chris E. W. "Provoked to Saving Jealousy." PNEUMA 38, no. 1-2 (2016): 180–92. http://dx.doi.org/10.1163/15700747-03801014.

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The history of interpretation indicates that Christian interpretations take Romans 9–11 as a single, coherently designed statement of doctrine. There are, of course, disagreements within the consensus, but most readers seem to share two basic assumptions: (1) the apostle had a particular point to make, which he crafted with perfect success, and (2) a good reading of the passage discovers that point and makes it understandable so it can be used to build or support a particular Christian teaching. At an angle to that tradition, I want to suggest that Romans 9–11 can perhaps also (if not more) fr

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25

LAMBRECHT SJ, JAN. "THE CAESURA BETWEEN ROMANS 9.30–3 AND 10.1–4." New Testament Studies 45, no. 1 (1999): 141–47. http://dx.doi.org/10.1017/s0028688598001416.

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Does Rom 10.1 constitute a significant break in Paul's argument? Many commentators see 9.30–10.21 as the second of the three major sections in Romans 9–11. The subject matter introduced by the question τι oυν ερoυμεν of 9.30 is, according to them, so different from what precedes that it indicates a decisive transition point. One may ask, however, whether 9.30–3 is not better considered as the conclusion of that first stage.

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26

Martens, John W. "Introduction to Ben F. Meyer's "Election-Historical Thinking in Romans 9-11, and Ourselves"." Logos: A Journal of Catholic Thought and Culture 7, no. 4 (2004): 150–70. http://dx.doi.org/10.1353/log.2004.0037.

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27

Michael B. Lukens. "Thomas Aquinas on the Jews: Insights into His Commentary on Romans 9–11 (review)." Catholic Historical Review 95, no. 3 (2009): 603–4. http://dx.doi.org/10.1353/cat.0.0459.

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28

John F. X. Knasas. "Thomas Aquinas on the Jews: Insights into His Commentary on Romans 9-11 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 1 (2009): 147–49. http://dx.doi.org/10.1353/sho.0.0505.

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29

Kaden, David A. "The Methodological Dilemma of Evaluating the Variation Unit in Romans 11:31." Novum Testamentum 53, no. 2 (2011): 165–82. http://dx.doi.org/10.1163/156853610x497915.

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AbstractRomans 9-11 has attracted much scholarly attention, and the amount of secondary literature is nearly overwhelming. Yet, no serious scholarly-length article has emerged that wrestles with the textual issues of 11:31. Why? How might a full treatment of this variation unit impact the interpretation of the surrounding chapters? This article seeks to answer these questions by examining the social situation of Jewish-Christian relations and hostilities from the late first to the late second centuries CE. It reflects a trend in early Christian textual criticism away from questing after an “or

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30

Barclay, John M. G. "Paul And Philo on Circumcision: Romans 2.25–9 in Social and Cultural Context." New Testament Studies 44, no. 4 (1998): 536–56. http://dx.doi.org/10.1017/s0028688500016714.

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Stimulated by the work of D. Boyarin, the topic of circumcision is examined in Philo (Spec. Leg.1.1–11;Migr. Abr.89–93) and Paul (Rom 2.25–9). Philo limits his allegorizing tendencies in view of the conservative instincts of the Jewish community. Paul is far more radical in relation to Jewish opinion: Rom 2.29 indicates his willingness to dispense with human praise in such matters. On the other hand, his intellectual framework is far less acculturated than that of Philo;paceBoyarin, none of the contrasts in Rom 2.28–9 reflect Hellenizing influence. Paul's hermeneutical revolution matched no co

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31

Spencer, F. Scott. "Metaphor, Mystery and the Salvation of Israel in Romans 9–11: Paul's Appeal to Humility and Doxology." Review & Expositor 103, no. 1 (2006): 113–38. http://dx.doi.org/10.1177/003463730610300108.

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32

Shellrude, Glen. "The freedom of God in mercy and judgment:." Evangelical Quarterly 81, no. 4 (2009): 306–18. http://dx.doi.org/10.1163/27725472-08104002.

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Romans 9:6-26 is commonly interpreted to mean that Jewish unbelief and Gentile responsiveness to the Gospel was something ordained or predestined by God. This article identifies elements in the whole context of 9 – 11 which call this approach in question. It then proposes that Paul’s intent is to rebut the claim that God was under obligation to ensure that Israel recognize the time of fulfillment. Paul argues that God: 1. is free to define his people on the basis of who responds to his gracious initiative; 2. is free to respond to Israel’s unbelief with a judgment of hardening rather than turn

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33

Crook, Zeba. "Called from the Jews and from the Gentiles: Pauline Ecclesiology in Romans 9-11 - By Pablo T. Gadenz." Religious Studies Review 37, no. 1 (2011): 61. http://dx.doi.org/10.1111/j.1748-0922.2010.01489_33.x.

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34

Hinson, E. Glenn. "Book Review: III. Theological History: Principles of Patristic Exegesis: Romans 9–11 in Origen, John Chrysostom, and Augustine." Review & Expositor 85, no. 4 (1988): 732–33. http://dx.doi.org/10.1177/003463738808500429.

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35

Coolman, H. T. "Thomas Aquinas on the Jews: Insights into His Commentary on Romans 9–11 by Steven C. Boguslawski, O.P." Thomist: A Speculative Quarterly Review 73, no. 4 (2009): 676–79. http://dx.doi.org/10.1353/tho.2009.0008.

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36

Werline, Rodney. "The Transformation of Pauline Arguments in Justin Martyr's Dialogue with Trypho." Harvard Theological Review 92, no. 1 (1999): 79–93. http://dx.doi.org/10.1017/s0017816000017867.

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In his Dialogue with Trypho, Justin extensively quotes the Jewish scriptures and includes several citations of logia of Jesus. Furthermore, while explicit citations from Paul are peculiarly absent from the text, Justin, writing from Rome, certainly knows Paul's writings in detail and uses them. Indeed, it seems that the Dialogue provides a perfect occasion for him to employ Paul because in it he addresses the relationship between Judaism and the church, a central topic in both Romans and Galatians. Besides the appearance of Pauline quotations, several of Justin's arguments directly rely on Pau

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37

LEGRAND, LUCIEN. "Rm 1.11–15 (17): Proemium ou Propositio?" New Testament Studies 49, no. 4 (2003): 566–72. http://dx.doi.org/10.1017/s0028688503000316.

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Rom 1.16f. is often seen as the propositio of Romans. More specifically, if 1.17 summarizes the developments of chapters 1–8, v. 16b introduces chapters 9–11 and v. 16a points to the life programme of 12.1–15.13. However, Paul's explanation of his Roman visit in 15.14–33 ought not to be overlooked. Forming an inclusio with 1.8–15, it sets forth the main purpose of the letter. Therefore 1.8–15 is also to be considered as the propositio of the letter, to which vv. 16f. are subordinated in the same way as the theological consideration of Rom 1–11 are subordinated to Paul's mission perspectives.

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38

Gaventa, Beverly Roberts. "Neither height nor depth: discerning the cosmology of Romans." Scottish Journal of Theology 64, no. 3 (2011): 265–78. http://dx.doi.org/10.1017/s0036930611000111.

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AbstractAlthough the term cosmos in Romans is largely used in a neutral fashion to refer to humanity, as has been demonstrated by Edward Adams, the cosmos is nevertheless the location of a conflict between God and anti-God powers, most prominently the powers of Sin and Death. This conflict comes into view in Paul's repeated use of the language drawn from the arenas of slavery, statecraft and the military (especially in Romans 5–8). In the death and resurrection of Jesus Christ, Sin and Death are themselves defeated (5:12–21; 6:8–11), but they are not yet destroyed. The conflict continues in th

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39

Wright, Brian J. "Christ is God Over All: Romans 9:5 in the Context of Romans 9-11 By George Carraway. Library of New Testament Studies, 489. London: T&T Clark, 2013. Pp. xiv + 231. Cloth, $120.00." Religious Studies Review 42, no. 1 (2016): 45–46. http://dx.doi.org/10.1111/rsr.12337.

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40

Green, Chris E. W. "The Nature of Predestination and the Character of the Predestinating God." Journal of Pentecostal Theology 29, no. 1 (2020): 133–40. http://dx.doi.org/10.1163/17455251-02901008.

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This article is a reply to Christopher C. Emerick’s reply to two articles the author has written on the doctrine of predestination, one of which offers a constructive proposal for the doctrine; the other sets out a creative reading of Romans 9–11. In this article, the author responds to Emerick’s complaints, and points out the convergences and divergences in his understanding of the doctrine and the author’s. Finally, the author will reiterate what he said previously, not only rephrasing what he said but also going beyond it in explanation for the sake of clarity.

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41

Gupta, Nijay. "Between Gospel and Election: Explorations in the Interpretation of Romans 9-11 - Edited by Florian Wilk and J. Ross Wagner." Religious Studies Review 37, no. 4 (2011): 283–84. http://dx.doi.org/10.1111/j.1748-0922.2011.01559_21.x.

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42

Epp, Eldon Jay. "Jewish-Gentile Continuity in Paul: Torah and/or Faith? (Romans 9:1–5)." Harvard Theological Review 79, no. 1-3 (1986): 80–90. http://dx.doi.org/10.1017/s0017816000020368.

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Judging from his relatively few surviving letters, Paul—whether as Jew or Christian—was a person with both outer and inner conflicts. We know much less than we would like about these external confrontations and inner struggles, but time and again his letters show evidence of his wrestling with one or another serious ambivalence. Actually, it is not often a present struggle that is portrayed or revealed, for Paul writes with a remarkable maturity and with the confidence of one who has moved well beyond the tossing and turning of a continuing inner struggle. Yet at times, most notably in Romans

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43

Tobin, Thomas H. "What Shall We Say that Abraham Found? The Controversy behind Romans 4." Harvard Theological Review 88, no. 4 (1995): 437–52. http://dx.doi.org/10.1017/s0017816000031709.

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In Romans 4 Paul appealed to the precedent of the patriarch Abraham to argue three points on the basis of the Jewish scriptures. First, righteousness was reckoned to Abraham because of his faith and not because of his observance of the law (Rom 4:1–8); second, righteousness was reckoned to Abraham before Abraham's circumcision (4:9–12); and third, God's promise to Abraham and his “seed” came through faith, not through the Mosaic Law (4:13–17a). All three points are based on Paul's interpretation of Gen 15:6 and closely related texts. Paul appealed to Abraham in order to show that Abraham was m

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44

Capes, David B. "Yhwh and His Messiah: Pauline Exegesis and the Divine Christ." Horizons in Biblical Theology 16, no. 1 (1994): 121–43. http://dx.doi.org/10.1163/187122094x00079.

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AbstractIn Romans 9-11 Paul laments the status of unbelieving Jews and its resultant disjuncture with believing Jews and Gentiles now included in the people of God. He attempts to justify this astonishing, new situation by frequent appeals to God's plan revealed in scripture.1 Pivotal to his discussion is Rom 9:30-10:13 which describes why Israel had not yet attained God's righteousness revealed in Christ.2 Paul's discourse tracks carefully along the path of scriptural exegesis in allusions and comments on the Law (Lev 18:5; Deut 9:4; 30:12-14) and the Prophets (Isa 8:14; 28:16; Joel 3:5). Sin

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45

Müller, Mogens. "“Guds Israel” i Gal 6,16 og “hele Israel” i Rom 11,26." Dansk Teologisk Tidsskrift 78, no. 3 (2015): 282–98. http://dx.doi.org/10.7146/dtt.v78i3.105761.

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Earlier interpreters claimed two possibilities with respect to the expression “God’s Israel” in Galatians 6,16: Either it was the Christians irrespective of their ethnical descendence, or it was the Jewish Christians. In the later years a third possibility has made its appearance, namely that it is the real Israel which Paul then has not forgotten and the destiny of which he returns to in Romans 9-11. This article argues that only the first solution corresponds to Paul’s thinking where nobody reach salvation without a faith in Christ working through love. Thus there is only one candidate to th

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46

Jeffery, Robert. "13th July: Proper 10 Genesis 25:19—34 Psalm 119:105—112 Romans 8:1—11 Matthew 13:1—9, 18—23." Expository Times 119, no. 9 (2008): 444–45. http://dx.doi.org/10.1177/0014524608091993.

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47

Harrison, James R. "Paul’s “Indebtedness” to the Barbarian (Rom 1:14) in Latin West Perspective." Novum Testamentum 55, no. 4 (2013): 311–48. http://dx.doi.org/10.1163/15685365-12341445.

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Abstract In moving the geographical focus of his mission from the Greek East to the Latin West (Rom 15:23-24, 28; cf. 1:9-10, 13), Paul states that he was indebted to “Greek and barbarian” (1:14). Paul’s language of “indebtedness” not only relativises the ethnic and linguistic divide of antiquity (v. 14 a), but also cultural and educational stereotypes, including the denigration of barbarians (v. 14 b). The apostle’s thought here should not be restricted to the evangelisation of the Latin West and the pastoral care of its churches, even though that is the focus of the pericope (vv. 8b-9a, 11-1

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48

Barclay, John M. G. "»I will have mercy on whom I have mercy«: The Golden Calf and Divine Mercy in Romans 9–11 and Second Temple Judaism." Early Christianity 1, no. 1 (2010): 82. http://dx.doi.org/10.1628/186870310791341623.

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49

Gooch, P. W. "Sovereignty and Freedom: Some Pauline Compatibilisms." Scottish Journal of Theology 40, no. 4 (1987): 531–42. http://dx.doi.org/10.1017/s003693060001855x.

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How divine sovereignty and human freedom are to be related is a question of importance to the believer. It is something about which St Paul has several things to say: but while his contributions may be necessary for Christian faith, they are not sufficient for the understanding which faith seeks. We also need the help of philosophical reflection. That at least is the burden of this paper. It begins with Paul's assumptions about freedom in order to reject a harsh view of sovereignty. Then, after sketching three ways of reconciling freedom and sovereignty, we examine Paul's concept of God's sove

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50

Maston, Jason. "God and Israel: Providence and Purpose in Romans 9-11. Edited by Todd D.Still. Waco, TX: Baylor University Press, 2017. Pp. viii + 190. $34.95." Religious Studies Review 44, no. 4 (2018): 475. http://dx.doi.org/10.1111/rsr.13719.

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