Introduction

Comparable to other λóγοι προτρεπτικοί, Romans 5–8 functions primarily in a positive manner as an ἐνδεικτικóς (see glossary) and constitutes a commendation of the life made possible in Christ. Romans 5–8 provides abundant evidence for the thesis that Paul is speaking with a primary concern for Jewish Christians, those who know the Law (7.1). Although Paul is unwilling to compromise on the essential elements of his Law-free gospel, he evinces significant interest in countering the accusation of antinomianism. His polemic against the Law and Moses in Romans is both tempered and nuanced (unlike either Galatians or 2 Corinthians). In focusing on the contrast between Adam and Christ, Paul avoids a direct contra-position between Christ and Moses. Moses is subtly contained and his relatively circumscribed historical role is indicated by the juxta-position to the cosmic figures of Adam and Christ. While Abraham and the One God are symbols of Judaism which Paul may without ambivalence endorse, his evaluation of Moses and the Law is more complex. Thus, although the positive aspect of Protreptic is dominant in Romans 5–8, both a negative element and σύγκρισις common to the Protreptic are also present.

Three motifs: Romans 5.1–11

In Romans 5.1–11 three motifs dominate: (1) the ideal of peace and reconciliation (5.1, 10–11); (2) the Maccabean theme of persecution (5.3b–4); and (3) the “sacrificial death” motif – who dies for whose sake! (5.6–8).