By Sarah Whittle
In his letter to the Romans, Paul describes the group in Rome as 'holy ones'. This research considers Paul's language relating to the previous testomony, quite debts of the occasions at Mount Sinai that confirmed the state of Israel and consecrated its humans as God's holy humans. Sarah Whittle illustrates how Paul reworks citations from Deuteronomy, Hosea, and Isaiah to include the Gentiles into Israel's covenant-renewal texts. Analysing key passages, she extra ties the covenant-making narrative to issues of sacrificed our bodies and ethical transformation, fulfilment of the Torah, the guarantees of the fathers, and Paul's priestly ministry. This quantity argues that the latter has a climactic functionality in Paul's letter, overseeing the supplying of the Gentiles, who're 'made holy by way of the holy spirit'. This research might be of curiosity to students of recent testomony reports, Pauline theology, and early Christianity.
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Extra resources for Covenant Renewal and the Consecration of the Gentiles in Romans
Part II of the study will function a little differently. Here, the focus texts are selected not because of their overt covenant-renewal citations but because they appear fruitful for following Paul’s theological narrative of covenant renewal and Gentile inclusion from 9–11, drawing this trajectory to the proposed climax: the Gentiles’ consecration (15:16). The fact that not all of these texts incorporate citations makes the task a little more complex. But that some do and others have a probable OT background makes this approach plausible.
But that some do and others have a probable OT background makes this approach plausible. This approach assumes that Paul’s letter has an overall coherence, which in this case is a dependence on Deuteronomy’s covenant-renewal narrative, and that this and the themes and concepts with which it is associated continue to be present. The complexities of a structural analysis of Romans 12–15 notwithstanding, the focus texts selected for this study clearly belong in relation with their co-texts; although they are chosen here for their function in Paul’s theological narrative, they cannot merely be abstract concepts.
Moyise suggests three main explanations (Moyise, 2009: 106): 2 i. ii. iii. Paul saw a principle of reversal that he could apply to the Gentiles; Paul interpreted Hosea in light of contemporary interpretation; Paul interpreted Hosea in light of Christian revelation and/or a specific hermeneutical strategy. 3 Douglas J. Moo understands Paul’s reading to require more than an analogy, concluding that the text ‘reflects a hermeneutical supposition for which we find evidence elsewhere 31 32 Romans 9:24–25 This chapter will begin by looking at the context of the Hosea citations before investigating Paul’s use of the text.
Covenant Renewal and the Consecration of the Gentiles in Romans by Sarah Whittle