3
Introduction
The discovery of the pericope of Romans 8:1-8 within the
Scriptorium’s archives is of great import. A preliminary Examination
of the document has yielded the following information on the
Historical-Cultural Context of 1st-century Christianity in the next
section.
Historical-Cultural Context of the Pericope of Romans 8:1-8
The document is taken from the epistle or letter entitled
Romans. It is connected with the letter because of the flow of the
language. The periscope, Romans 8:1-8, concludes an argument
beginning in Romans 2 and building throughout chapters 3, 4, 5, 6,
and 7. Its authorship is ascribed to the Apostle Paul (cf. Romans 1:1-
7); however, further examination of the letter reveals the writer as
“Tertius” in Romans 16:22. Paul, undoubtedly used this Tertius as
an amanuensis. Amanuenses were used to write down an author's
words then like a secretary or administrative assistant does today.
The letter is addressed to Jewish and Gentile Christians (cf. Romans
1:7,13; 2:17-29; 10:1; 11:13; 12:1; 16:1-23). Paul, also known as Saul
of Tarsus (cf. Acts 8; 9; 13:9) heavily persecuted Christians before
his supernatural conversion to Christ. The rationale for the letter is
to build up the faith of the faithful and proclaim the Gospel of Jesus
Christ (cf. Romans 1: 11, 13-15). The pericope of Romans 8:1-8
4
would have been read aloud along with the rest of the letter of
Romans because of the inclusivity of language found in Romans 1:7
“…to all that be in Rome”, and salutations of various named
individuals (cf. Romans 16:1-23). The letter was probably written
from Corinth because Paul mentions Phoebe as “…a servant of the
church of Cenchrea” (Romans 16:1). Cenchrea was located east of
the city of Corinth. This location may be debated. Paul’s view of
Phoebe is of a co-laborer and one he worked closely with on possible
projects or missions. It is even possible that Phoebe could have been
sent as a courier with the letter to Rome. This is speculative at best,
yet not outside the realm of reason. The date of the pericope of
Romans 8:1-8 must be placed within the date of the letter itself, due
to its flow of language. Dates for New Testament documents are
debatable; however, the passage in Romans 15:24-33, seems to shed
light on a possible date of the letter. Paul indicates that before
coming to Rome he must go to Jerusalem to minister the donations
he has collected for the needs of the poor in Jerusalem. With this
said Paul would have been on his 3rd missionary journey. This
account is supported in the book of Acts 19:21 which removes
speculation as to the authenticity of the letter itself, and the flow of
the language within the pericope of Romans 8:1-8 is consistent with
the argument laid out by Paul in previous chapters. Words like
“righteousness”, law of sin”, “sin” and “law of God” are in chapters 6
5
and 7 and this further substantiates the validity of the pericope of
Romans 8:1-8. An observation regarding the cultural context of the
Letter of Romans reveals Paul addressing a controversy regarding
eating foods i.e. meats or vegetables. Historically, Jews and Gentiles
did not fellowship together, particularly when it came to the eating
of food (cf. Acts 10; Galatians 2:11-13). Jewish Christians would have
complied with the Mosaic law regarding dietary restrictions (cf.
Leviticus 11; Acts 10). Paul addresses an obvious concern among the
Christians in Rome, directed at Jews and Gentiles, about eating
meats or vegetables (cf. Romans. 14). Paul refers to “…no
condemnation to them that are in Christ Jesus” (Romans 8:1 KJV)
and this idea of “no condemnation” carries over to Romans chapter
14 in the denouncement of Christians condemning or judging each
other on what is acceptable or not acceptable when eating food.
Back to the dating of the periscope of Romans 8:1-8., further analysis
of the pericope is needed to confirm all preliminary evidence of the
date. Again, approximate dates for the letter of Romans are in
question, but it does seem to fit 1st-century Christianity. The pericope
continues to be examined for citations and references with other
ancient works from the 1st century, secular and sacred. It is
presumed that the date for writing the letter of Romans is 57AD;
however, this date is still debatable. An approximate date cannot be
ascertained at the present moment.
6
Conclusion
In summation, at least preliminarily, the pericope of Romans
8:1-8 points to the authorship and style of Saul of Tarsus, known as
Paul. This is contingent upon the flow of the language consistent
with the argument outlined in the previous chapters 2, 3, 4, 5, 6, and
7 within the letter. The case Paul outlined in those previous chapters
was for a justification by faith and not by the deeds of the law before
God. Paul viewed himself as a minister of Jesus Christ to the
Gentiles, though himself a Jew (cf. Romans 1:13; 9:3-4; 11:1; 15:16).
As a Jew, Paul did not follow the exclusionary practice seen in Jewish
culture regarding those outside the faith of the community. Romans
8:1-8 is the antithesis to division, seen in racial or caste systems,
which subjugate and separate individuals from each other. The
examination of Romans 8:1-8 unifies both cultures of Jew and
Gentile. The common ground is faith in Jesus Christ. Those placing
their faith in Jesus Christ will not have condemnation. Romans 8:1-8
provides a foundation for Jews and Gentiles to put differences aside
because both are not condemned. This is why Paul can denounce the
controversy over meats and vegetables and remind all believers, Jew
and Gentile, not to condemn or judge each other because Christ is
not condemning either group in himself (cf. Romans 14). Therefore,
Romans 8:1-8 is necessary to grasp the thought conveyed in the
letter fully. Without this pericope, the letter disconnects and Romans
7
14 has no foundation to rest upon. Romans 8:1-8 refutes not only
spiritual division but racial division and prejudices that were
harbored in both Jews and Gentiles alike. Neither group is better
than the other because they are one (cf. Galatians 3:28) this idea is
conveyed in Paul’s letter to the Galatians.
Romans 8:1-8 is a declaration to bring two people groups
with diverse views, cultures, norms, and systems of thought together
on the common ground of faith in Christ. The author intended to
ensure everyone would hear this argument and its conclusion and be
changed by the revolutionary idea. This idea is consistent with the
author’s letter to Ephesians, Paul describes the intentions of Christ
to make one new man from both Jew and Gentile (cf. Eph. 2:11-15).
Romans 8:1-8 should be viewed as a bridgebuilder between two
diametrically opposing cultures and people groups then and now.
Jews and Gentiles refusing to accept Christ would remain
condemned because of their unbelief and remain alienated from one
another. Therefore, Romans 8:1-8, as a conclusion to Paul’s
argument in the letter of Romans also lays the groundwork for the
next theological point of “oneness in Christ” for both groups. Further
investigation will yield more concrete results.
Powered by TCPDF (www.tcpdf.org)
