I finished a thesis titled:
Romans 1:18-2:2 as a Juridical Parable Like Nathan’s Parable to David
About 125 years ago, Romans 2:1-2 had been found to be similar to Nathan's interaction with David. The similarity was not developed beyond this detection of a similarity.
My analysis provides a deeper examination of the similarity of Romans 1-2 with Nathan's parable. Previous mention of Nathan's parable had not explained how Romans 1:18-32 set the tone for the accusation in 2:1-2.
I think this will help understand what Paul is doing in Rom 1:18-2:2 and this reading will provide a framework to understand the letter in better light. Recognition of the juridical parable here will likely require a new reading of Romans 1-3.
ABSTRACT
Romans 1:18-2:2 is a juridical parable which has not been readily detected. Only rarely have scholars noted a similarity to Nathan’s parable to David in 2 Samuel 12. Sanday and Headlam, in 1895, are the first to acknowledge a correspondence between Rom 1:18-2:1-2 and Nathan’s parable. Sanday and Headlam note that Paul demonstrates rhetorical skill like that found in Nathan’s parable, where Nathan presents David with the case of a rich man’s theft of a poor man’s ewe lamb. Upon David’s judgment, Nathan says to David “you are the man.” Nathan uses a juridical parable to lead David into self-judgment. Through an examination of several juridical parables, both in biblical and extra-biblical writings, common features of juridical parables are identified. The common features identified for juridical parables aid in finding similar juridical features in Romans 1-2.
As a juridical parable, Romans 1:18-32 reads as the story of a people who know the truth about God but willfully act contrary to this knowledge. They descend into deeper levels of sin as God hands them over to the consequences of their lusts. The sinful behavior infests the broader community. The people are so corrupt that they are liable to the wrath of God, so God rightfully sends his wrath on these people. The audience (reader or hearer) to the letter becomes judgmental and becomes as a judge against the people described in Romans 1. Then, Romans 2:1-2 reveal the audience’s guilt for doing the same sins and having a judgmental attitude. Thus, the audience has actually judged itself, as is found within other juridical parables that are examined in this study. Consequently, the juridical parable is recommended as a motif and interpretive lens for considering rhetorical strategy at the beginning of Paul’s letter to the Romans.
Romans 1:18-2:2 as a Juridical Parable Like Nathan’s Parable to David
About 125 years ago, Romans 2:1-2 had been found to be similar to Nathan's interaction with David. The similarity was not developed beyond this detection of a similarity.
My analysis provides a deeper examination of the similarity of Romans 1-2 with Nathan's parable. Previous mention of Nathan's parable had not explained how Romans 1:18-32 set the tone for the accusation in 2:1-2.
I think this will help understand what Paul is doing in Rom 1:18-2:2 and this reading will provide a framework to understand the letter in better light. Recognition of the juridical parable here will likely require a new reading of Romans 1-3.
ABSTRACT
Romans 1:18-2:2 is a juridical parable which has not been readily detected. Only rarely have scholars noted a similarity to Nathan’s parable to David in 2 Samuel 12. Sanday and Headlam, in 1895, are the first to acknowledge a correspondence between Rom 1:18-2:1-2 and Nathan’s parable. Sanday and Headlam note that Paul demonstrates rhetorical skill like that found in Nathan’s parable, where Nathan presents David with the case of a rich man’s theft of a poor man’s ewe lamb. Upon David’s judgment, Nathan says to David “you are the man.” Nathan uses a juridical parable to lead David into self-judgment. Through an examination of several juridical parables, both in biblical and extra-biblical writings, common features of juridical parables are identified. The common features identified for juridical parables aid in finding similar juridical features in Romans 1-2.
As a juridical parable, Romans 1:18-32 reads as the story of a people who know the truth about God but willfully act contrary to this knowledge. They descend into deeper levels of sin as God hands them over to the consequences of their lusts. The sinful behavior infests the broader community. The people are so corrupt that they are liable to the wrath of God, so God rightfully sends his wrath on these people. The audience (reader or hearer) to the letter becomes judgmental and becomes as a judge against the people described in Romans 1. Then, Romans 2:1-2 reveal the audience’s guilt for doing the same sins and having a judgmental attitude. Thus, the audience has actually judged itself, as is found within other juridical parables that are examined in this study. Consequently, the juridical parable is recommended as a motif and interpretive lens for considering rhetorical strategy at the beginning of Paul’s letter to the Romans.
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