Liberty University
John W. Rawlings School of Divinity
Literary Context Study Assignment – Romans 8:1-8
Submitted to Dr. Steve Waechter
In partial fulfillment of the requirements for
NGRK 505 (B05): Greek Language Tools
by Perry S. Keel
May 24, 2024
Table of Contents
1. Introduction…………….…………………………………………….…………1
2. Literary Context of the Pericope of Romans 8:1-8…………….…….….........2-5
3. Conclusion……………….…………………………………………………...5-7
4. Bibliography…………………………………………………………...……….8
ii
Introduction
This paper will discuss the literary context of the biblical pericope of Romans
8:1-8. The objective of this study is to explain how the pericope relates to the New
Testament epistle in which the text is found. The English translation used in this study
is the (KJV) or King James Version. Below is the text under examination:
“1There is therefore now no condemnation to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit. 2For the law of the Spirit of life in Christ Jesus
hath made me free from the law of sin and death. 3For what the law could not do, in that
it was weak through the flesh, God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh: 4That the righteousness of the law might be
fulfilled in us, who walk not after the flesh, but after the Spirit. 5For they that are after
the flesh do mind the things of the flesh; but they that are after the Spirit the things of
the Spirit. 6For to be carnally minded is death; but to be spiritually minded is life and
peace. 7Because the carnal mind is enmity against God: for it is not subject to the law of
God, neither indeed can be. 8So then they that are in the flesh cannot please God”
(Romans 8:1-8 KJV).
The New Testament epistle of Romans is ascribed to Paul, the Apostle. Robert H.
Gundry, a respected professor of the New Testament (Emertuis) placed the time of the
writing of the epistle ca. 57 AD; in addition, the location of the writing, according to
Gundry, would have been the Greek city of Corinth, from which the Apostle Paul
addresses the Christians in Rome.1 An interesting note, of course, is that the
approximate dating and the location of the writing of the epistle, according to Gundry,
are somewhat debatable.2 In the next section, a discussion on the Literary Context.
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1. Robert H. Gundry, A Survey of the New Testament, 5th Ed. (Grand Rapids, Michigan:
Zondervan Academic, 2012), 572.
2. Ibid., 572-574.
1.
Literary Context of the Pericope of Romans 8:1-8
In a review of the immediate context, outside and inside the epistle of Romans,
in correlation to the pericope of Romans 8:1-8, this study’s findings are as follows: The
observation of Romans style or genre is important as it relates to the document's literary
context. Romans is classified as an epistle or letter. Craig Blomberg and Jennifer
Markly list literary forms and Genres within the New Testament in their work, A
Handbook of New Testament Exegesis. Accordingly, they point out the similarities
between the compositional arrangement of ancient “Greco-Roman” style letters and
various New Testament writings which indicate this categorization and state:
“They were written in respone to specific occasions—questions, settings, life situations
of various groups of early Christians—and therefore are not comprehensive, detached
theological textbooks…More important for an analysis of literary context, Hellenistic
letters tended to fall into five-part structure; opening greetings, thanksgiving prayer,
information the author wished to convey, exhortations or instructions to be
communicated, and closing greetings. Comparing the corresponding forms in New
Testament letters with conventional Greco-Roman letters…”3
To undergird the point of Blomberg and Markly, this study found greetings indicating
the style of the document in (Romans 1:1-7; 16: 3-16, 21-23) and a closing greeting in
( Romans 16:24). Knowing this helps to create the backdrop for further study of
Romans. An obvious reason why it is known to be a letter is in chapter 16, where the
identity of the writer of the epistle, Tertius, explicitly states,” I Tertius, who wrote this
epistle…” Romans 16:22 KJV). The verbiage utilized in (1:7; 10:1; 11:13; 13:1;16:1-
_______________________
3. Blomberg, Craig L., and Jennifer F. Markley.IA Handbook of New Testament Exegesis.
(Grand Rapids, Michigan: Baker Academic, 2010), 104.
2.
24) seems to indicate that this epistle was read aloud for all to hear to address various
topics of interest Paul felt were critical. The aforementioned chapters within the Epistle
of Romans seem to fit the criteria of the literary criticism of rhetoric. Blomberg and
Markly reference “rhetorical criticism” and describe this literary criticism in three
primary categories which are “forensic”, “deliberative”, and “epideictic”. These
scholars elaborate on the subject matter below:
“…all the New Testament books were designed initially to be read aloud, so they would
include various dimensions of rhetoric…forensic rhetoric argued for a certain
understanding of an event and was often found in settings where the approach taken to a
controversial issue was now being defended. Deliberative rhetoric could also seek to
persuade but did so more indirectly, usually with reference to future events, perhaps
considering the relative merits of several options, often this would take the form of
raising key questions that listners needed to decide how they would answer. Epideictic
rhetoric praised or blamed an individual or group for their views or actions…”4
For example, in chapter 16:1-24, there is a litany of commendations and salutes to
various individuals for assisting Paul’s mission in some way, shape, or form. This
would be classified as Epideictic rhetoric using Blomberg and Markly’s criteria. As to
the immediate context of the pericope of Romans 8:1-8, it is the result of those who
have placed their faith and trust in Christ and continue to live for him, they are not
subject to condemnation. The Apostle Paul's argument unfolds in chapters 3, 4, 5, 6, and
7. With chapter 3:19-30 being the lychpin in which chapters 8:1-8 rest. Paul establish
the idea that mankind cannot be made right with God through their deeds in
accordance with the law, but man is made right with God by faith in Jesus Christ.
________________________
4. Blomberg, Craig L., and Jennifer F. Markley.IA Handbook of New Testament Exegesis.
(Grand Rapids, Michigan: Baker Academic, 2010), 112-113.
3.
Romans 3:19-30 is critical to 8:1-8. Paul supports the idea of being justified by faith
before God through the illustrations of Abraham and David in chapter 4 and points out
that believers should follow these examples. Paul reveals that faith and the promise
proceeded the law (cf. 4:13-23) and that Christ's resurrection justified all who had faith
in him before God (cf. 4:25). Chapters 5, 6, and 7 illustrate God's redemptive work
through Christ as the gift that God has given to humanity’s sin problem, and to show
that the law was not the resolution for sin but a reminder of it; in addition, Paul sheds
light on freedom from sin through Christ and uses the analogy of marriage and death to
show how those who believe in Christ are not under law but are delivered to serve God
through the Spirit (cf. chapter 7). Paul’s passion can be felt in 7:14-25 as he refers to his
inability to resolve the conflict between his flesh, sin, inward man, and the law of God.
This Great Apostle to the Gentiles becomes transparent about his battle to live a
pleasing life before God; however, in (v.25) of chapter 7 he is thankful that freedom
from this matter is found in Jesus.
The remainder of chapter 8 deals with the Spirit of God's assistance to the
Christian, Creation awaiting the children of God’s manifestation, and nothing separating
the faithful from Christ. It is the Spirit who aids the Christian in living a life pleasing to
God. The law could not do this. Paul’s argument is complete reliance on God and not
self because the nature of man is corrupt and anyone relying on themselves and not God
is subject to condemnation and will not be pleasing to God. The thought of
condemnation is first seen with Jesus in the Gospel of John 3:17-19 which reads as
follows:
4.
“…17For God sent not his Son into the world to condemn the world; but that the world
through him might be saved. 18He that believeth on him is not condemned: but he that
believeth not is condemned already, because he hath not believed in the name of the
only begotten Son of God. 19And this is the condemnation, that light is come into the
world, and men loved darkness rather than light, because their deeds were evil” (John
3:17-19 KJV).
Paul seems to have piggybacked on Christ's idea of condemnation resulting from
unbelief in the “…name of the only begotten Son of God.” In the successive chapters,
such as 9, 10, and 11, the Apostle primarily references his nation, Israel, and shares his
emotional state to see his kinsmen find salvation through Christ; however, all must
receive Christ to be saved, Jew and Gentile; in addition, he reminds Gentile believers of
God’s ability to save Israel. In chapters 12 and 13 the Apostle gives basic instructions
for Christian conduct, particularly among the community of faith, and exhortations in
dealing with those outside the faith, i.e. government. Chapter 14 points to the
controversy over eating meat or vegetables and still being of God; in addition, chapters
15 and 16 further exhortations, Paul’s plans to go to Jerusalem and ultimately to Rome,
and commendations to various named Christians and a blessing.
Conclusion
In short, the Pericope of Romans 8:1-8 aligns itself with the teachings of
Christ. Jesus taught on the issue of condemnation through unbelief (cf. John 3:17-19).
Paul builds the argument for Justification by faith in the preceding chapters of the
Epistle of Romans leading to chapter 8 which concludes “…there is no condemnation to
those who are in Christ” Romans 8:1 KJV. This is not just mere Pauline theology but in
essence, is Christological in origin. This study has revealed important literary
contextual insights that have proven fruitful, without the knowledge of these literary
5.
forms it would be improbable, as Blomberg and Markly state,”…correctly interpreting a
speaker’s or writer’s meaning.”5 The Apostle uses Old Testament Characters within the
Epistle of Romans to undergird his point of Justification by faith with Abraham and
David. To further illustrate the importance of the literary context of the Epistle of
Romans, Abraham and David, in terms of literary context, are considered to be round
characters. Blomberg and Markly's criteria for characterization are “round”, “flat” and
“stock”. They list this as a tool to use in the literary context of studying a biblical text.
They write:
“…three kinds of characters depicted in stories: round, flat, and stock. Round characters
are multidimensional and the most lifelike of the three kinds. Flat characters are
portrayed only as one-dimensional, while stock characters are exaggerated, stereotyped,
or even caricatured, meant to remind readers of similar figures they have heard or read
about in other narratives.”6
Paul's use of these Old Testament figures as examples would have resonated with
Jewish and Gentile Christians, the father of the faith and the man after God’s own heart,
are full of life and multidimensional. Romans 8:1-8 does not stand alone, without the
preceding chapters it makes no sense, but the preceding chapters would have no result
without the pericope of Romans 8:1-8; therefore, both share a symbiotic relationship in
the Epistle and without Paul’s argument and result of how could the successive chapters
flow with understanding. What is there is meant to be there unaltered. Understanding
________________________
5. Blomberg, Craig L., and Jennifer F. Markley.IA Handbook of New Testament Exegesis.
(Grand Rapids, Michigan: Baker Academic, 2010), 94.
6. Ibid., 114.
6.
the literary context helps to understand how to properly exegete the biblical text.
7.
Bibliography
Gundry, Robert H. A Survey of the New Testament. 5th ed. Grand Rapids, Michigan:
Zondervan Academic, 2012.
Blomberg, Craig L., and Jennifer F. Markley.IA Handbook of New Testament Exegesis.
Grand Rapids: Baker Academic, 2010.
