God's dispute with "all flesh"

: the Covenant Lawsuit and Romans 1:15–3.20

Abstract

While it is recognized that Romans 1.15–3.20 is filled with juridical language there has been little attempt to identify the exact juridical context within which this language is oriented and acquires meaning. My thesis is that the Covenant Lawsuit (CL) provides this context, and that therefore the legal system guiding Romans 1.15–3.20 is that of a CL.

The introductory chapter will substantiate the need for locating the underlying context of juridical language, survey previous studies of the CL, address the most common objections to identifying passages as CLs, and survey prominent interpretative approaches to juridical language in Romans.

Part One covers the pre-Pauline CLs in detail. CLs are used throughout the Old Testament to indict Israelites (cf. Deut 32.1-43, Ps 50 (49); 81.8-16 (80.9-17), Isa 1.1-31, Jer 2.2–3.5, Hos 4–5, Amos 3.1–4.13, and Mic 6.1-16). From these exemplars five prominent elements emerge that have bearing on Romans 1.15-3.20. (1) Natural elements serve as witnesses of the covenant-law on behalf of God. (2) God’s character is the ideal covenant partner; his character is celebrated as that of the ideal prosecutor-judge. He perfectly fulfils all of his covenantal obligations. (3) The indicted are charged, usually with idolatry. (4) The guilty are cursed according to the covenant; they are given over to their enemies, and scattered “among the nations.” (5) Finally, the inefficacy of Israel’s cult for repairing severe covenant breach is highlighted. The offerings of the impious are deemed ineffective and unlawful. Though the OT CLs are all directed at Israelites, there is evidence that the same type of indictments were logically extended to non-Israelite nations by Israel’s prophets. Jeremiah speaks of a future CL against “all flesh.” This extension is also evidenced by the reuse of the CL in the Second Temple period (1 En. 1-5; CD 1.1-4.12a) to speak of universal indictment of “all flesh.”

The presence of these five elements in Romans 1.15-3.20 indicates that the CLs provide the necessary juridical framework which orients and gives meaning to the diverse juridical terms and concepts contained in this passage. Direct comparisons can be made between the OT CLs and the corresponding material in Romans. These comparisons provide clarity about how Paul’s juridical language coheres within an existing juridical system. Identification of this system informs several significant areas of Paul’s thought. Paul’s self-identification, message, and the scope of his ministry are defined by the preaching of the promised gospel to those “among the nations.” The advent of this restoration suggests that the universal indictment of “all flesh” has begun. Correspondingly, Paul describes God as the perfect covenant partner; he is righteous, impartial, faithful, and true. God perfectly fulfils all of his covenantal obligations, including inflicting wrath on the impious idolater. Finally, the charge of “impiety,” in particular, indicates that the universal standard of judgment by which all are indicted is Israel’s covenant-law. All are required to render exclusive worship to Israel’s God as required by the covenant-law. Those who fail to do so are given over to corruption and sentenced to death. Within this context, “all flesh” is condemned, and this condemnation cannot be overturned by “works of the law,” just as we find in the CLs.

Date of Award	20 Jun 2017
Original language	English
Awarding Institution	University of St Andrews
Supervisor	N. T. Wright (Supervisor)