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Introduction and Methodology
Paul and Royal Christology in Romans 5:1ā11
Recent arguments have suggested that one of the main threads of Paulās Christ-language is royal discourse. This discourse is inspired by Paulās conviction that Jesus is Israelās Messiah and that, by his descent and ascent, he has been publicly revealed as the singular king of both Israel and the world. In his letter to the Romans, Paul introduces Jesus Christ as a descendant of David and as one who has been installed as the son-of-God-in-power by the resurrection from the dead (Rom 1:3ā4). Jesus is not only the promised royal Messiah of Davidās line but he has also been enthroned in power. He is the Lord (ĪŗĻĻĪ¹ĪæĻ, 1:4, 7) who has entrusted his slave Paul with ĻĪ¬ĻĪ¹Ļ (āgraceā) and apostleship, leading to the obedience of the nations (1:5). This royal depiction of Jesus is also found towards the end of the letter, thus forming an inclusio for the body of the letter (1:1ā7 with 15:7ā13). In 15:12, Paul invokes Isaiah 11 to declare that Jesus Christ is the root of Jesse who comes as the ruler and the hope of the nations. Jesus is the hope of the destiny of Israel and the nations. His suffering and vindication demonstrate Godās faithfulness, whereby God grants him sovereignty over the universe. The christological inclusio of Rom 1:1ā7 and 15:7ā13 shows Paulās deliberate portrayal of Jesus as the royal Messiah and thereby suggests the intriguing possibility, and perhaps even the likelihood, that the body of Romans also contains messianic discourse.
And indeed some have argued convincingly that the body of Romans is also permeated with royal motifs, language, and concepts. Unlike Adamās dominion, which is characterized by disobedience, sin, and death, Christās dominion is characterized by obedience, righteousness, and life (5:12ā21). His crucifixion is the means by which he conquers sin and death (6:9ā10) and secures liberation for humanity (6:11ā14). The Messiah alone can rescue humanity āfrom the body of deathā (ĻĪæįæ¦ ĻĻĪ¼Ī±ĻĪæĻ ĻĪæįæ¦ ĪøĪ±Ī½Ī¬ĻĪæĻ
, 7:24). Jesus Christ is Godās son who identifies with humanity to secure their redemption (8:1ā4). God delivers him up to death (8:32); and, because death could not hold him, he is now enthroned at Godās right hand (8:34). His victory over suffering, sin, and death guarantees the victory of his followers (8:37; cf. 8:17). Thus Paulās royal ideology is programmatic for his messianic discourse in Romans 5ā8 and in the entire letter.
We may then ask: Is royal Christology present within Paulās discourse in Rom 5:1ā11? Romans 5:1ā11 has rightly been viewed as a summary of Paulās preceding argument (1:1ā4:25) and a thesis for what follows (5:12ā8:39). The argument in these verses is framed by the prepositional phrase āthrough our Lord Jesus the Messiahā (Ī“Ī¹į½° ĻĪæįæ¦ ĪŗĻ
ĻĪÆĪæĻ
į¼”Ī¼įæ¶Ī½ į¼øĪ·ĻĪæįæ¦ Ī§ĻĪ¹ĻĻĪæįæ¦) in 5:1 and 5:11. This framing replicates the same pattern as Paulās christological inclusio for the whole letter (1:1ā7 with 15:7ā13). Therefore, if Paul is deliberately presenting Jesus as the Davidic Messiah whose eschatological reign incorporates Jews and gentiles, then we might expect the same intention to be prominent in this key passage. This study proposes that Paulās christological discourse in 5:1ā11, which he then expands upon in 5:12ā8:39, makes better sense when interpreted through the framework of royal benefaction. That is to say, Paul depicts Christ as a royal benefactor whose superior gift delivers, empowers, and sustains his followers. Greco-Roman benefaction may be defined as a system of calculated gift exchange that seeks to enhance social cohesion by the ethic of reciprocity. Seneca states that gift-giving and its rules āconstitutes the chief bond of human societyā (Ben. 1.4.2ā4). Aristotle maintains that wealth must be put to work in the form of beneficence, the doing of good (į¼” Īµį½ĪµĻĪ³ĪµĻĪÆĪ±), and that such beneficence may include the preservation and means of life, the bestowal of wealth itself, or providing anything good which may be hard to obtain (Rhet. 1.5.7ā9). He discusses two forms of benefaction in ancient Greece. The first is the noble individual who provides important benefits for the community as a whole (also known as collective benefaction or euergetism), and the second is the one who exchanges goods and services on an individual level with others who are equals, or nearly so, in status (Eth. nic. 4.2.5; 4.3.1). We are mainly concerned with the former, with focus on royal benefaction.
The ideal king is a generous benefactor who is committed to the welfare of his subjects. Julien Smith states that āthe Hellenistic monarchās efforts to cast himself as the benefactor of his people was largely successful to the extent that the ideal king came to be viewed as the source of a cityās benefits.ā Dio Chrysostom writes that the good king receives his scepter from Zeus and finds great pleasure in using it for the welfare of his subjects (1 Regn.12ā13). Such a king delights in bestowing benefits (2 Regn. 26) and governs as a father, with kindness, affection, and protective care (Hom. 53:12). Pliny notes in Panegyricus for Trajan that the ideal emperor is not necessarily an efficient administrator, but a benefactor and paternal protector (e.g., 2, 21, 28ā31, 50). The good king toils endlessly for the sake of his subjects (Pliny, Pan. 7). Augustusās Res Gestae recounts his benefactions and services to the Roman people as the emperor portrays himself as a generous benefactor and an effective agent of the Pax Romana. Horace praises Augustusās guardianship which has restored plentiful harvests to the fields and eradicated civil war,...