By Ernst Kasemann
Nonetheless the simplest statement at the Greek textual content of Romans
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The history of salvation and destruction runs together in such a way that its spheres can interlace and overlap and thus have a continuity which is not subject to immanent control. Instead, particular situations of ultimate significance, which Paul undoubtedly views as historical, mark recurrent basic relations and thus have typologically the character of prototypes. This does not mean that the apostle simply sees in them models of recurrent anthropological decisions. Instead, they point to a fateful nexus of events within the given reality of which the individual always already finds himself.
Weber, Die Beziehungen von Rbm 1-3 zur Missionspraxis des Paulus (BFCT 9/2; 1905); A. , Rostock, 1914); A. Oepke, Die Missionspredigt des Apostels Paulus (1920); K. " ThBl 8 (1929) 110-16; G. Kuhlmann, Theologia naturalis bei Phi/on und bei Paulus (1930); M. Pohlenz, "Paulus und die Stoa," ZNW 42 (1949) 69-104; W. L. Knox, Some Hellenistic Elements in Primitive Christianity (Schweich Lectures, 1942; 1944); J. Jeremias, "Zur Gedankenfohrung in den paulinischen Briefen," Studia Paulina, 146-154; P.
For Paul no man is ever really without a master or on his own. He who evades the Creator runs into his Judge. Secondly, the apostle speaks about the Judge and his wrath after the style of apocalyptic, namely, with reference to the last day as his essential manifestation. For Jew and Gentile, world history already stands in the storm clouds of final judgment. Like primitive Christian prophecy before him, Paul with the eschatological law of retribution proclaims the fact that God's retributive action is already at work on all human sin.
Commentary on Romans by Ernst Kasemann