The Jewish Annotated New Testament (252 page)

8
–9
:
In the flesh … not in the flesh,
the contrast is between those who are focused on how they are constrained by human limitations and those who are enabled by God’s Spirit. Those having the spirit of Christ are said not to be in the flesh, although they are in “bodies” or “mortal bodies.” They are said to be dead because of sin, yet now in a new way of living in the body, through the spirit that raised up Christ. They are not simply spiritual beings, but people with bodies, and bodies involve the role of flesh, both in the sense of the part of the body it constitutes, in terms of being known to look a certain way, and in terms of social reputation. This may be an allusion to resurrection. Cf. Ezek 37.14. They are not to be constrained by their foreskinned state to living lives of sin, but freed by God’s Spirit at work in and among them to live the life to which Torah points, even though they, as Gentiles, are not technically under Torah.

14
:
Children,
lit., “sons,” both Jews and Gentiles. Gentiles can understand their new identity apart from circumcision as nevertheless set apart to God in a way that represents what circumcision also represents ideally — a spiritual way of living, and not just in terms of the status conferred by the fleshly marker indicating dedication to that life. Gentiles are members of the family by adoption, but this does not mean the natural, circumcised children are not members of the family.

15
:
For you
, Gentiles.
When we
, whether Jew or Greek.
Abba,
Aramaic for “Father,” i.e., that which Jews say.
Father,
Gk “Patēr,” that which Gentiles say. Together they all call upon the same father, albeit in different languages (since they are from different nations).

16
:
We
, whether Jew or Greek.

17
: The idea parallels the Torah concept of Israelites being led by God from slavery in Egypt toward the promised land (e.g., Deut 1–12), including the concept of being God’s child among the nations (Ex 4.22; also see Hos 1.10). Note the conditional clause in v. 17 that wraps up the argument:
if … we suffer with him
, presumably that suffering is what is endured for identification with Christ and the claims and lifestyle that this entails. There is also awareness of the penalties to which the Christ-following Gentiles are subjected: for example, from the Romans who control the standards of identity and lifestyle in the present age, as described in ch 1, or from the gatekeepers of the Jewish community who are enforcing their community norms and rejecting the claims of these Gentiles for full membership without proselyte conversion.

18
–39
: Paul’s argument now turns to the present-age suffering yet hope of the Christ-believer and of creation. Allusions to Gen 3 abound. It seems that the assertions of delivery from the body of death are now qualified (in v. 15 adoption is a present reality; in v. 23 it is still awaited). Thus it is not clear how the reality claimed in Christ has changed for the Christ-following Gentiles in the present age from that articulated in ch 7 because for the one in Adam; suffering continues, including suffering weakness in the body that requires intercession by the Spirit. The role of hope—of anticipation of that which has been promised—and thus living in a way that is both faithful to that reality rather than to present appearances, and that is also reliant on God’s Spirit to enable that life (e.g., Isa 32.15–17; 44; Ezek 36.24–38; 37; Ps 139.7), were already central to the way of living valued by the righteous ones of Israel before Christ, and since. For examples from Qumran literature of dependence upon the Spirit, see 1QH 7.6; 12.11–12; 13.18–19; 16.11–12. The reality of the age to come that is being claimed by the Christ-believer involves a struggle with present age challenges from within and without, yet ultimate victory is claimed for those who intentionally (from the heart, which is searched) remain faithful to God’s Spirit and promise in their lifestyles, and for all of creation which is suffering death since the sin of Adam. Suffering, as well as the Spirit, bear witness to the glory to be revealed.

20
–21
:
Creation
, the natural world.
Subjected to futility
, perhaps as a consequence of the disobedience of Adam.
By the will of
, “the will” not in Gk.
The one who subjected it
, or because of the one submitting, i.e., Adam submitting to or giving in to sin.

22
:
Groaning in labor
, see Isa 42.14, where it is God who is in labor.

23
: Cf. Ps 43.26 LXX;
for adoption,
omitted in some of the best manuscripts.
Redemption of our bodies
, i.e., restoration at the place where human desire leading to defeat takes place.

24
:
Saved
, from idolatry.

26
–27
: See Ps 7.11; 139.1. The Spirit articulates the needs of
the saints
better than they can themselves.
And God
, lit., “But the one.”
Searches the heart
, probes the innermost thoughts; see, e.g., Jer 17.10; Ps 139.23; 1 Chr 28.9.
The Spirit
is not in Gk; lit., “because it/he.”
According to the will of God
, lit., “according to God.”

28
:
For good
, see Sir 39.25–27.
Love God
, see Ex 20.6; Deut 5.10; 6.5; 7.9; 10.12; Ps 31.24; 97.10. For similar statements, see
Pss. Sol
. 4.25; Plato,
Resp
. 10.12 (612e–613a).
To his purpose
, lit., “to a design.”

29
: Cf. 1QS 3.15–16; 11.10–11,17–20; 1QH 1.7–8; CD 2.8.
Foreknew
, a characterization of God’s sovereignty over the future, and not on the existence of free choice among human beings; see 9.10–13n.
Within a large family
, lit., among many brothers (and sisters) (see translators’ note
f
). Jesus Christ is the firstborn of those who are raised from the dead (for non-Pauline expression of this idea, see Col 1.15,18).

30
: Cf. 1QM 3.2; 4.10–11.
Justified
, made righteous, conformed to righteousness.
Glorified
, presented in redeemed/resurrected body. Paul speaks as though these things had already been accomplished; since God intends them, they are as good as done.

31
: See Ps 118, esp. vv. 5–9. Diatribe style through v. 39, often with the negating answer implied.

32
: Cf. Gen 22.16, the “Akedah” (binding of Isaac). See Rom 3.24–25; 5.6–11; 11.28–29; 15.8–9.

33
: Cf. Isa 50.7–9.
Elect
, chosen.

34
:
Right hand
, an application of Ps 110.1, referring to the Davidic king, Jesus Christ. This sentence may be a question.
Intercedes
, prays for, appeals on behalf of.

35
: It is not clear if this relates to a specific situation in Rome or is more general; cf. Deut 28; 1 Chr 21.11–12; 2 Chr 20.9; 32.11.

36
: Ps 44.22; Paul applies the Psalm to the context of his argument about present suffering, in the style of pesher: the point in Ps 44 is that, for God’s sake, faithful Israel suffers.

9.1
–33: The place of Israel in God’s overall purpose.
Paul explains the state of Jews who do not share his convictions about Christ or about the responsibility to announce his message to the nations. God has designed the pattern so that not all Israelites will immediately take part in this task. Some Jews stumble over any announcement of salvation to the nations prior to proselyte conversion. This refusal Paul sees as seeking their own righteousness, that is, the righteousness of Israelites alone to receive the awaited rescue, and not those from the other nations, apart from joining Israel. Paul claims not to fault them (although his viewpoint expresses judgment).

1
–3
: Change of focus from situation of non-Jews and Christ-followers (who nevertheless remain as the audience Paul has in view), to the situation of non-Christ-following Jews. If, as Paul has argued, this “good news” is foretold in scripture, then why have not all Jews embraced it? Note the parallel with Moses’ vicarious offer in Ex 32.32.
My own people
, lit., “brethren”; i.e., fellow Israelites.
Flesh,
here and in v. 5 refers to shared ethnic identification, including by proselyte conversion; cf. vv. 7–8; 1.3.
Cut off
, perhaps a pun on the issue of circumcision.

4
:
To them belong
, lit., “of whom are.”
Adoption
, lit., “sonship”; the Israelites are prior to the Gentiles in being members of God’s family.
The glory
, God’s presence (Heb “kavod”).
The covenants
, or covenant.
The giving of the law,
lit., “the legislation,” probably implying the Mosaic Torah.
The worship
; i.e., Temple sacrificial system [Heb “avodah”].

5
:
To them belong
, lit., “of whom [are].”
The patriarchs,
or fathers.
According to the flesh,
by ethnic descent.
Amen
, “it is so,” “let it be so,” indicating acceptance of what has been stated.

6
: Gk begins “But.”
Had failed
, lit., “has fallen.”
Truly
is not in Gk.
Belong to Israel
, or But are not all those Israel, who are from Israel?

7
–9
: Ethnic descent is not denied, but the right to the inheritance is qualified. “Seed” remains singular throughout.

7
: Gen 21.12.
True
is not in Gk.

8
:
Flesh
, ethnic descent.
Descendants
, lit., “seed.”

9
: Conflation of Gen 18.10,14.

10–13
: Paul’s response to questions continues with the matter of discrimination between the two offspring of Isaac’s seed: only one of the two—Jacob, who becomes Israel—will be the select one through which the divine promise to Abraham would be kept. Thus, not only could such divine discrimination occur because of the children produced by two different spouses, such as in Abraham’s case of children through Hagar and Sarah, but also in the case of one spouse, such as Isaac and Rebecca, who had twins. Moreover, it occurred in her womb, so that it cannot demonstrate anything except God’s plan in action. This argument tells against reading Paul’s language of foreknowledge or predestination to imply that God knows what different people will do, and thus decides the outcome in advance. Rather, here it is God’s sovereign choice that is exalted, albeit about a particular matter, the promised seed, and it does not claim that either child could not behave righteously, whether chosen as the seed or not. The choice occurred before either could commit good or evil; by implication, before God knew how Jacob and Esau would behave. It is neither a punishment nor a reward, but God’s own design at work. Thus, implicitly, those of Israel not “yet” faithful to Christ are not at fault, which will raise a question to come. Contrast Philo,
Virtues
207–9;
Rewards
58–60;
Leg
.
all
. 3.75–88, who attributes their being chosen or rejected as God’s response to their future behavior.