LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY

EXEGESIS OF ROMANS 5:12-17

A PAPER SUBMITTED TO PROF. MARCUS LITTLE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE GREEK LANGUAGE TOOLS NGRK 506

BY GLENN GROMEL

JULY 9, 2011

TABLE OF CONTENTS Introduction ..................................................................................................................................... 1 Background Analysis of the Setting of Romans 5:12-17................................................................ 1 Larger/Historical Context ........................................................................................................... 2 Immediate/Literary Context ........................................................................................................ 2 Commentary.................................................................................................................................... 5 Verse Twelve .............................................................................................................................. 5 Verse Thirteen ............................................................................................................................. 8 Verse Fourteen ............................................................................................................................ 8 Verse Fifteen ............................................................................................................................. 10 Verse Sixteen ............................................................................................................................ 11 Verse Seventeen ........................................................................................................................ 12 Theological Points ........................................................................................................................ 14 Practical Application ..................................................................................................................... 14 Personal Application ................................................................................................................. 15 Church Application ................................................................................................................... 15 Conclusion .................................................................................................................................... 15 APPENDIX A (Lesson Plan) ........................................................................................................ 16 APPENDIX B (Block Diagram) ................................................................................................... 17 BIBLIOGRAPHY ......................................................................................................................... 22

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Introduction The epistle to the church in Rome was written by a man who was fervent about evangelism, church planting, and missions. Some of have proposed that this letter was written for theological instruction. It does provide instruction, but Pauls passion for ministry never fails to shine in his writings. This exegesis of Romans 5:12-17 looks at Pauls comparison between Adam and Christ. Adams one sin brings about the death of many. Christs one sacrifice provides justification for many. Paul looks at the contrast between condemnation and justification. Background Analysis of the Setting of Romans 5:12-17 The letter was written when the Christian Church was still young and in the early stages of formation. The church in Rome was not established by Paul (Rom. 15:20). Morris believes that travellers or traders brought the Gospel to Rome.1 Moo states, The most likely scenario is that Jews who were converted on the day of Pentecost in Jerusalem, brought their faith in Jesus as the Messiah back with them to their home synagogues.2 These new Christians did not want to convert to Judaism and formed their own churches.3 From there, the church grew. By the time, this letter was written, it is likely that the church contained both Jewish and Gentile converts.4 It was probably divided into several different houses. This provides an explanation for Pauls multiple greetings in Romans 16.5

1 2 3 4 5

Leon Morris, The Epistle to the Romans (Grand Rapids, MI: William B. Eerdmans Publishing, 1988), 4. Douglas J. Moo, The Epistle to the Romans (Grand Rapids, MI: William B. Eerdmans Pub., 1996), 4. Ibid., 9. Ibid. Ibid., 5.

Larger/Historical Context The Jews were expelled from Rome sometime between AD 49 and 54, due to an edict passed by Claudius (Acts 18:2).6 The church would have been shaped more by the Gentiles, as this point, as the expulsion had driven Jews from the church. Moo states, Theologically this would also have meant an acceleration in the movement of the Christian community away from its Jewish origins.7 The Jews were allowed to return to Rome somewhere around AD 54.8 However, they were returning to a much different church. This created some friction between the Jewish and Gentile Christians and probably spurred much of Pauls discussion about the law in his epistle to the Romans. Immediate/Literary Context Paul is largely undisputed as the author of the epistle to the Romans. Morris states, The style and contents are what we expect of Paul.9 However, he did make use of an amanuenses, or scribe, to do the actual writing. Romans 16:22 identifies this scribe as Tertius. Schreiner and Moo describe Paul and Tertius arrangement as one where Paul retained quite a bit of power, as the wording closely relates to some of Pauls other letters, which Tertius did not write.10 There is no consensus on the exact date the letter was written. Scholars and historians have decided that it was written during Pauls third missionary journey, which has narrowed down the date. Schreiner gives a time frame for writing the letter of somewhere between AD 55 and AD 58.11

6 7 8 9

Dunn, xlvi.; Morris, 13-14; Moo, 4-5. Ibid., 5. Ibid. Morris, 2. Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament, vol. 6 (Grand

10

Rapids, MI: Baker Academic, 1998), 2; Moo, 1-2.

11

Ibid., 3.

There is more agreement Pauls location while he wrote the letter. It was probably written while he was in Greece.12 He had a three-month stopover in Corinth (Acts 20:2-3). Luke states, in Acts 20:4, that Paul was accompanied by Gaius. This corresponds to Romans 16:23, where Paul salutes his audience from the home of his host, Gaius. This may have been the same man whose baptism is recorded in the first epistle to the Corinthians (1 Cor. 1:14). Scholars are divided over the purpose of the book of Romans. Moo believes that it is a letter providing doctrinal instruction, though he admits that the book gives no clear clues as to its purpose.13 He calls it a treatise that covers the relationship between Jew and Gentile, law and gospel.14 Morris claims that it is fundamentally a book about God.15 Schreiner touches on the relationship between Jew and Gentile in his definition of its purpose. He said that it was written to promote unity in the Church, for Gods sake.16 Unity would bring glory to God. Paul does not explicitly state in his letter that he is writing to rectify any specific situations in the church.17 As noted earlier, there were some tensions between the Gentile and Jewish constituents of the church. Certainly, Paul would have been aware of these issues. Parts of the letter may have been written to help Gentile Christians understand the roots of their faith.18 However, this is not the overall focus of the work. It appears that he was providing doctrinal instruction. This may have been a summary of his position, after sorting out problems in the church at Galatia and Corinth.19
12 13 14 15 16 17 18 19

Ibid. Ibid., 1, 16, 18. Ibid., 14. Morris, 20. Schreiner, 22-23. Moo, 14. Ibid., 11. Ibid., 17.

The overall theme of the book is the gospel.20 It is stated in Romans 1:16-17 when Paul said, I am not ashamed of the gospel . . . for in the gospel a righteousness from God is revealed (NIV). Paul devotes the first part of the book of Romans to explaining justification by faith (Rom. 1:17). He has already explained that all people have sinned and are in need of salvation (Rom. 3:23). He has shown how this applies to both the Jew and the Gentile (Rom. 3:28-30).21 Chapter 5 is a transitional chapter, as it is difficult to clearly link it to chapters one through four or six through eight. Moo states that Paul begins a transition of topic at this point.22 The opening line of chapter five summarizes the argument found in the preceding chapters.23 Chapter five begins discussion about reconciliation and hope.24 There is a comparison between Adam and Christ, which presents a history of redemption, and there is no discrimination between Jew and Gentile.25 Both groups have sinned, and both are in need of redemption. This exegesis is specifically examining Romans 5:12-17. Moo has titled this portion of Scripture The Reign of Grace and Life.26 Morris has called it Solidarity in Adam and Christ because all mankind is affected by what Adam did and what Christ has accomplished.27 It examines both the hope and the need for salvation.

20 21 22 23 24 25 26 27

Ibid., 29. Ibid., 290. Ibid., 291. Ibid., 293. Ibid., 297. Ibid., 314-315. Ibid., 33. Morris, 227-228.

Mounce almost presents the passage as a parable. It is a story of two men.28 One who chooses sin and reaps death for all. One chooses sacrifice and brings life to all. This can be seen specifically in verses fifteen through seventeen where the differences between Adam and Christ are discussed.29 This section deals with the concept of original sin. Original sin is a Christian idea which builds on what Paul teaches in this paragraph.30 In fact, Fitzmyer suggests that this is where the idea is introduced. He claims that Jewish teachings did not speak of the Fall; it was an idea that originated in Christian theology.31 Sin is introduced through Adam, not Eve, which is of note. Mounce points to the potential reason for this specification. He said Adam rightfully bears the responsibility since He was Gods appointed representative of the race.32 Commentary Verse Twelve The writing style of Pauls letter changes at this point. He moves from using the first person plural voice (we) to the third person.33 The verse begins with the word (dia houtos). Scholars are divided over how it is best interpreted and to what it refers. The KJV translates it as wherefore. The NLT absorbs it into the next clause. Morris and Fitzmyer link it to the previous section (5:1-11), but they admit that the connection is not easily recognizable.34

28

Robert H. Mounce, Romans, New American Commentary, vol. 31 (Nashville, TN: Broadman & Holman,

1995), 140.
29 30

Morris, 228. Joseph Fitzmyer, Romans, The Anchor Yale Bible Commentary (New Haven, CT: Yale University Press,

1993), 409.
31 32 33 34

Ibid. Mounce, 140. Fitzmyer, 405. Morris, 228.; Fitzmyer, 411.

Schreiner said that usually when the word is leading into a verse, it is followed by a causal clause. That is not the case in this instance. Therefore, it is probably pointing back to the verse before it.35 The next phrase reads as by one man in the KJV. It is understood to be Adam, but not identified as such until verse fourteen. However, the NLT has gone ahead and translated it that way. Morris suggests that he placed this phrase at the beginning of the section to draw attention to the fact that it was by one man that sin entered the world.36 This is a theme for this paragraph. This is part of a pair of phrases that begins with the just as thought and ends with so is. normally introduces the protasis of a comparative sentence.37 It emphasizes that there are consequences to this sin entering the world. However, Paul does not complete this thought in this verse. Scholars are divided over whether it is completed in verses fourteen and fifteen, or whether it is postponed until verse eighteen.38 The Greek word for sin that is used is (hamartia). Sin is not initially defined, but clearly it is the power which human beings experience drawing them into disobedience and transgression.39 It carries a meaning of error, offence, or guilt (Matt. 1:21; John 9:41). Death came by sin. This is another recurring theme for this portion of Scripture. It is a circular argument. Sin leads to death and all die because of sin. Both sin and death are personified in these Scriptures.40 They are both seen as entering the world. The reader must determine if this term means physical death, spiritual death, or both. The word

35 36 37 38 39 40

Schreiner, 271. Morris, 229. Moo, 318. Moo, 319; Morris, 229; Fitzmyer, 411. Dunn, 288. Morris, 229; Dunn, 276.

(thanatos) can carry both a physical and spiritual meaning. In Mark 9:1 and Luke 2:26, it means the extinction of natural life. In John 8:51 and Romans 6:16, it means a spiritual death and forfeiture of salvation. From here, death spread to everyone. The next term also presents problems for translation. The words eph ho can be interpreted several different ways. Fitzmyer lists some of these possibilities.41 It can be read as in whom, where the antecedent of the pronoun whom refers to either sin or Adam. Mounce discounts this translation. He said that if Paul meant to say in whom he would have used a simpler and more obvious construction.42 It can be understood as because of the one by whom, but this requires an elliptical phrase which does not seem to be present. Another possibility is on the grounds which. In this case, death becomes the antecedent. However, it does not reconcile with what Paul says in 5:21 and 6:23, as death is not the source of sin, but vice versa. It can also be interpreted as a conjunction, such as because. This is not the favored interpretation by scholars, as there are not many other instances in literature of it being used that way.43 However, this is the way that it is translated in the NKJV, NIV, and NASB. The final verse closes on a controversial note, as well. The question must be raised, what does Paul mean when he says all have sinned? Does he mean that all have sinned in the likeness of Adam, all have sinned individually, or all people have a sinful nature? This verb, (hamartano), means to miss a mark or to be in error. It is in the aorist tense, which does not specify whether or not this is a continued action. The phrase says that all have sinned, which must be looked at as an individual sin, at least in part. Is this due to actual trespasses or the inherent sinful nature? Morris argues that Paul was referring to all people sinning, rather than a

41 42 43

Fitzmyer, 413-415. Mounce, 141. Fitzmyer, 415; Mounce, 142.

reference to sinful nature. He believes that it would be an injustice to Paul to read a reference to sinful nature into his chosen words.44 Verse Thirteen Paul spends the next two verses emphasizing that sin and death are independent of the law.45 He abandons his sentence at the beginning of verse thirteen and goes off on a somewhat separate thought.46 In the KJV, this is indicated by parentheses. The introductory for links the two ideas.47 He goes to this new topic to explain that apart from the Mosaic Law sin is not equivalent to transgression.48 He is trying to convey that sin and death are ultimately independent of the law.49 However, they bear the same consequence: death. The law is understood to mean the Mosaic Law, though Paul does not include the definite article. The Greek word used is (nomos). In another of Pauls epistles, it is a rule of life and conduct by which to live (Gal. 6:2; James 1:25). The key verb in this verse is (ellogeo). In the KJV, NKJV, and NASB it is rendered imputed. The NIV says taken into account. The NLT uses a similar word and reads counted. All of these words bring to mind the image of a ledger that is keeping an account of sins committed. Pauls point is that heaven cannot keep an account of sins committed before there were rules to break. Verse Fourteen Verse fourteen is introduced with the word (alla), nevertheless. It shows that there is still more to this thought. It also serves to introduce a sentence with keenness and emphasis
44 45 46 47 48 49

Morris, 231. Dunn, 291. Moo, 329. Morris, 232. Schreiner, 279. Dunn, 275.

(Rom. 6:5; 7:7; Phil. 3:8; John 16:2).50 Morris calls nevertheless a strong adversative, which shows opposition.51 He is stating that even though sin was not imputed, death still reigned. Death is personified in this verse, as sin was in verse twelve.52 It invokes the image of a king reigning and ruling. It reigned even over those that had not sinned in the similitude of Adams transgression. This word even introduces a clause that shows that there were no exceptions.53 Christ, alone, could conquer death. Those that had not sinned after the similitude of Adams transgression refers back to those who lived when there was no law.54 There is some question as to the usage of the word Adam, . It could be interpreted as everyman. However, this interpretation would lend itself more to the Hebrew language, where Adam means man. The Greek word is an indeclinable, proper name. It is a word without any other form. Fitzmyer insists that he is referring to the historical Adam, not an Adam that symbolizes all of humanity.55 This is consistent with its usage in the remainder of the passage. Similitude (KJV) is another word that varies from translation to translation. The NLT reads: as Adam did. Both the NKJV and NASB have rendered the Greek word (homoioma) as likeness. Perschbacher uses likeness, resemblance, and similitude.56 None of these renderings give an exact meaning. Did Paul mean that everyone sins in the same way as

50

Wesley J. Perschbacher, ed., The New Analytical Greek Lexicon (Peabody, MA: Hendrickson Publishers,

1990), 15.
51 52 53 54 55 56

Morris, 233. Morris, 229, 233; Dunn, 276. Morris, 233. Moo, 333. Fitzmyer, 408. Perschbacher, 293.

Adam? Could it mean everyone sins because Adam did? It cannot be answered definitively from this context. Paul now uses the term transgression, rather than sin. The term (parabasis) implies a slightly different meaning from the word for sin that Paul used previously, . Transgression means a deviation or a violation of law. It has a more deliberate connotation, as in intentional disobedience. Dunn infers that Paul used the word transgression to emphasize Israels particular brand of sin. They were very familiar with the law; yet, they had transgressed in their disobedience.57 The final part of this verse talks about Adam being a type of Christ. It can be likened to a stamp. Christ can be seen as the exact opposition of Adam, as a stamp produces its mirror image.58 Moo suggests that Paul may have used the future tense because he was speaking from Adams perspective.59 He was yet to come. Verse Fifteen This verse begins with but to clarify the link he has made in verse fourteen.60 It presents two contrasts. The first is done by using but not as . . . so only. It is comparing the offence of Adam to the free gift of God. It parallels the beginning of verse sixteen in its comparison. (paraptoma) is used to mean offence (KJV, NKJV). It means a stumbling aside or false step (Matt. 6:14, 15; Mark 11:25, 26; Rom. 4:25). This shade of meaning may have led translators to use trespass (NIV) or transgression (NASB). All of these alternatives give the picture of stepping off the ordered path.

57 58 59 60

Dunn, 276. Ibid., 277. Moo, 334. Moo, 334-335.

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In comparison, Paul writes of the free gift. This comes from (charisma). It is a benefit or free favor, and it is closely linked to the word for grace, (charis). Paul used this to mean a divinely conferred endowment, something that only could be given by God (1 Cor. 12:4, 9, 28, 30, 31; Rom. 5:15).61 Morris says that this word used for gift is only used in the New Testament to mean Gods good gifts to mankind.62 The second part of the verse gives another comparison. The contrast is a comparison of degree. For if . . . [how] much more compares the results of the trespass and gift. This same format is used again in verse seventeen. Just as the comparison in verse 15a and 16a compare the differences between the gift and offence, verse 15b and 16b compare the reasons behind them.63 Christs work was greater than Adams. Adam brought condemnation and death, while Christ brought righteousness, grace, and life.64 The term, many, must be evaluated. In English, this term means the majority. It does not carry the connotation of all. The Greek word, (polys) does not specifically take on this connotation either. However, both Moo and Morris state that he clearly intends this to mean all people, in this context.65 Verse Sixteen The first sentence in verses sixteen and seventeen is and the gift is not like the one who sinned, in Greek. This comparison does not make perfect sense in English. Therefore, translators were forced to add and rearrange words to make the meaning more clear. It uses the same comparing words that were used in verse fifteen, not as . . . so is. Again, it compares the sin or
61 62 63 64 65

Perschbacher, 437. Morris, 235. Fitzmyer, 418. Moo, 334. Moo, 336; Morris, 235.

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offence, with the gift. However, instead of using the noun for offence, Paul compares the gift to the verb for sinned, . At least, this is the case in the KJV. The NLT, NIV, NASB, and NKJV all add some kind of clarification to make the comparison between the gift and the result of one mans sin. This nuance is not necessarily missing in the KJV; the translators have left it as implied. Again, there is a fourfold contrast in verses fourteen through seventeen. The gift is compared to one having sinned. The judgment is contrasted with the gift. One sin is set against many trespasses. Condemnation is linked to justification.66 The results of Adams sin are again set against the results of Christs sacrifice. There is also a comparison in number in this verse. One sin brought judgment for all. In contrary, one death brought salvation for many.67 The focus in this verse is on results. Condemnation, (katakrima), is used multiple times in this epistle. It means condemnation or a condemnatory sentence. Dunn believes that this usage implies the carrying out of the sentence.68 Verse Seventeen There is another pair of contrasting words in verse seventeen. It matches the words used in verse fifteen, for if . . . [how] much more. It is another comparison of degree, and this time it compares the results: death with grace. Death is again personified as reigning. The evidence of condemnation is death. Whether this means physical death or spiritual death, it is unavoidable without justification. The evidence of justification is righteousness and

66 67 68

Morris, 236. Moo, 338. Dunn, 280.

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reigning with Christ.69 This is because verse seventeen begins with a conditional clause implying that the condition has been fulfilled.70 Righteousness, (dikaiosyne), is a fair and equitable dealing (Rom. 9:28; Heb. 11:33; Acts 17:31).71 It is a provision or mean for justification.72 Morris feels that this righteousness must be earned.73 Dunn disagrees and says that it has been, and always will be, a gift from God.74 Can they both be right? There are Scriptures which seem to justify both positions (Psalm 106:3, 31; Psalm 119:40; Prov. 11:19; Psalm 24:5; Psalm 72:1; Matt. 6:33). However, a verse penned by Paul may provide the key. Romans 3:22 says that righteousness of God comes by faith in Christ. It cannot be earned by works, and this is probably not what Morris meant. It can only be awarded by faith; faith allows for the bestowal of Gods gift of grace. Who are they which receive? The verb (lambano) was translated which receive (KJV) and who receive (NLT, NKJV, NIV, NASB). Dunn indicates that it is in the present continuous tense and shows the ongoing nature of grace.75 Just as people were receiving grace in Pauls time, they continue to receive grace today. This grace leads to life in Christ. Life is (zoe). Schreiner states that it usually has an eschatological meaning in Romans (2:7; 5:18; 5:21; 6:4; 6:23, et al). Certainly, Pauls usage of life in the phrase shall reign in life gives it an ongoing perspective. This would lend itself to an eschatological, eternal life meaning.

69 70 71 72 73 74 75

Schreiner, 286. Morris, 236. Perschbacher, 102. Ibid. Morris, 237. Dunn, 282. Ibid., 295.

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Theological Points Paul clearly attributes all sin to Adam. This raises the question: how can one man be responsible for the sin of everyone? Moo suggests that it can mean that all have sinned in the same way that Adam sinned.76 Schreiner proposes a different thought. He said that all have sinned as Adam did because Adams sin introduced death into the world (separation from God). All are born separated from God, which has caused each person to individually sin.77 All will experience death because of Adams sin. Paul is not ignoring individual responsibility for sin. He is emphasizing that one mans sinful act is the antithesis of another mans saving act.78 Another issue is raised in regard to whether or not the people who lived between the time of Adam and Moses can be held accountable for their sin. Moo said that Paul is conveying the idea that sin is knowingly and consciously disobeying a command.79 At this point, there were no formal laws to be broken. They did not break an express commandment.80 However, Paul is not making the argument that there are no penalties. Morris uses the illustration of Noahs flood to show that sin still existed and bore consequences, during this time period.81 Practical Application Paul wrote in 2 Timothy 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. Thus,

76 77 78 79 80 81

Moo, 326. Schreiner, 276. Morris, 232. Moo, 332. Ibid., 331. Morris, 233.

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everything written in the Bible is intended for doctrine and instruction. This portion of Scripture should be mined for the truths it intends to convey. Personal Application It is critical to understand that sin was introduced by Adam, but it is part of every person. Whether or not Paul intended to mean this comes through ones sinful nature, sin is in everyone. Paul explicitly stated that the unavoidable consequence of sin is death. This may come in physical form, though the believer has no reason to fear physical death. It may also come in spiritual form. Spiritual death is a separation from God, a loss of intimacy. Paul has also provided the solution to the problem. Christ gave His life to defeat death. It is through the gift of grace, spoken of in this passage, that one may be cleansed of sin and receive life. This is described as a free gift; the unbeliever must only claim it. Church Application Just as this passage speaks to the individual, it must also speak to the corporate body. It must motivate church members to reach those who have not yet accepted the gift of grace. Paul could not have been clearer when he described the effect of sin and death on each person. There are billions of people who have not yet come to this understanding. Sin and death still reign in their lives. Conclusion It is a privilege and responsibility of the Christian to share this gospel with sinners, as Paul did. He was passionate about the message of Christ. He had experienced a major transformation in his own life. He desired to see that transformation in the lives of others. It is an obligation to the Christian to help others to recognize and receive the grace of God.

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APPENDIX A Lesson Plan Sin Entered by One Grace is Given by One Romans 5:12-17 Introduction I. Sin came to all men through one man (Romans 5:12). a. Sin entered the world through Adam. b. Death is a result of sin. i. Physical death. ii. Spiritual death separation from God and loss of intimacy. Death reigned from the time of Adam to Moses (Romans 5:14). a. How can one sin when there is no law? i. Definition of sin: estrangement from God. 1. All have sinned and are born separated from God. 2. One can be separated from God without knowledge of their condition. ii. Definition of trespass: breaking a law. 1. Trespass implies intentional disobedience. 2. Believers cannot claim ignorance of Gods standards. b. Consequences of sin are death, even for those who were not under the law. i. Illustration Noah ii. Illustration Sodom and Gomorrah How much greater is the gift of God! (Romans 5:15) a. Adams sin brought about death to all. b. Christs death brought life for all who would believe. i. Gift: (charisma) ii. Grace: (charis) iii. Grace is a gift that cannot be earned. Grace and righteousness are the hope of the believer. (Romans 5:17) a. Abundant grace more than we could ask for b. Gift of righteousness righteousness comes through faith

II.

III.

IV.

Conclusion: We cannot avoid sin in our lives. We are born separated from God. However, He desires to bestow His free gift upon us so that we may be restored to Him.

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APPENDIX B Block Diagram

Verse 12: Wherefore,

as by one man

sin entered

into the world and so death passed

upon all men for all have sinned

17

Verse 13: For until the law

sin was in the world But sin is not imputed

when there is no law

Verse 14: Nevertheless from Adam to Moses When? death reigned Who? How? over them that had not sinned after the similitude of Adams transgressions

who is figure of him that was to come

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Verse 15: But not as so also for if through the offence the offence the free gift

many be dead much more the grace of God And the gift by grace

hath abounded to many

which is by one man

Jesus Christ

19

Verse 16: And not as for the judgment was by one

by one that sinned to condemnation so is the gift

but the free gift is of many offences

unto justification

20

Verse 17: For if by one mans offence

death reigned by one which receive much more abundance of grace

they and

by one, Jesus Christ

of the gift of life shall reign

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BIBLIOGRAPHY Douglas, J. D., ed. The New Greek-English Interlinear New Testament. Translated by Robert K. Brown and Philip W. Comfort. Carol Stream, IL: Tyndale House: 1990. Dunn, James D. G. Romans 1-8. Vol. 38A. Word Biblical Commentary. Edited by David A. Hubbard, Glenn W. Barker, and Ralph P. Martin. Dallas, TX: Word Publishing, 1988. Fitzmyer, Joseph. Romans. The Anchor Bible Commentary. New Haven, CT: Yale University Press, 1993. Moo, Douglas J. The Epistle to the Romans. Grand Rapids, MI: William B. Eerdmans Publishing, 1996. Morris, Leon. The Epistle to the Romans. Grand Rapids, MI: William B. Eerdmans Publishing, 1988. Mounce, Robert H. Romans. Vol. 27. New American Commentary. Nashville, TN: Broadman & Holman Publishers, 1995. Perschbacher, Wesley J., ed. The New Analytical Greek Lexicon. Peabody, MA: Hendrickson Publishers, 1990. Schreiner, Thomas R. Romans. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 1998. Strong, James. The Strongest Strongs Exhaustive Concordance of the Bible. Grand Rapids, MI: Zondervan Publishers, 2001.

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Certification Sheet For Exegesis Papers Font For this paper I have chosen to use the following font for the English Language Text: The teacher would prefer New Times Roman. (X ) Times New Roman 12 point ( ) Courier New 12 point I understand that no other font is acceptable. Greek Font _X__I understand that any Greek font that is substantially the same size as the English font is acceptable. You MUST transliterate the Greek words in parenthesis after the Greek font according to the chart on page 5 in the textbook. If you do not use the prescribed fonts listed under the Exegesis Paper Materials Folder. Please transliterate omega as (w). This is due to the fact that not all Greek fonts carry over when your paper is submitted. Title Page I understand that I must include a title page using the exact same font and font size as is used in the body of my paper. _X_yes ___no Notes I understand that the notes must be in the same font as the body of the paper, although they may be 10 point rather than 12. I know that I cannot use Courier New for the body of the paper and Times New Roman for the foot notes or vice-versa. _X_yes ___ no For this paper I have chosen to use ( ) Endnotes (X) Footnotes

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Proofreading I have proofread my paper carefully. I have looked for incomplete sentences, and have sought to make sure that every punctuation mark is used correctly. I have sought to avoid redundancies and unnecessary words (i. e. particular etc.). In addition I have used my spell checker and I have checked my spelling carefully myself. __X_ yes ___no Plagiarism __X__I understand that plagiarism is a crime and also a violation of Seminary policy. I have not used any sources in this paper without attribution. I have not used the exact words of any author without using quotation marks. In addition, I know that violation of any of the above will result in severe penalties. __X_yes _______ no

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