Death in Romans
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Death is especially prominent in Romans 5–8. The noun form, thanatos, occurs 22 out of 47 times in Paul (120 in the NT). Only the Gospel of John shows a comparable interest in death (19 times). The verbal form, "to die" (apothnesko), is used 23 out of 42 times in Paul (113 in the NT). Again, the only comparable writer is John with 28 uses. Twenty-one of the 22 references to death in Romans are found in chs. 5-8 (1:32—death as the judgment of God—is the exception). Seventeen of the 23 occurrences of to die are found in chs. 5–8 (the six occurrences outside these chapters are all in ch. 14: vv. 7, 8, 9, 15).
Death language in Romans indicates several things. First, the dominant association is "Sin" (5:12, 17, 21; 6:16, 21, 23; 7:5, 10, 13; 8:2). Death also is associated negatively with the law (7:10, 13) and flesh (8:6).
Second, death is a personal and cosmic power, just like "Sin" (cf. 1 Cor. 15 where it is one of the principalities and powers). It rules by itself (5:14, 17) and through "Sin" (5:21). Death is "Death." "Sin" is the procreator of "Death." "Sin" and "Death" are inseparable allies. They are the supreme powers of the old age which rule all human beings and creation. "Death"/death is a paradigm of all reality and existence; it is both a symbol and reality of a cosmos that is opposed to God and is ruled by opponents of God. This understanding of "Death" is framed through cosmic apocalyptic categories [see Notes on 5:12- 21, as well as the Introduction to this commentary, “The Larger Thought World of Romans,” and Essay: Sin].
Third, while the verbal form to die carries some of the same association as the noun, its use reflects a very significant shift of focus. "To die" is still associated with "Sin" (5:15), law (7:2, 3, 6, 10), and flesh (8:13). However, the verb form is associated much more with Christ and his work. Its primary usage is to describe the death of Christ as a saving event (5:6, 8; 6:9, 10; 8:34; 14:15). It also describes the death of Christians to "Sin" through union with Christ (6:2, 7, 8), and the reality of “death in Christ” at the time of physical death. Over against the negative association of dying, to die is linked positively with the grace of God (5:15), overcoming the rule of "Sin" and death (6:9), freedom from the law (7:2, 3), life in the Spirit (7:6; 8:13), the gift of life itself (8:13; 14:7).
Death has multiple meanings in Romans. At one level it refers to biological death (6:6; 7:2-3; 8:38; 14:7, 8). Second, death denotes punishment for sins—for transgression of the will of God (e.g., 1:32). Third, death refers to a sacrificial act, either Christ’s atonement for sins (5:6, 8, 10) or a heroic death for another person (5:7). Fourth, it means eschatological "Death," which in turn denotes different things: a) "Death" is a cosmic power and ruler (5:12, 14, 17, 21; 6:9) that b) results in separation from God (5:12, 14, 17, 21; 6:9, 16, 21, 23; 7:5, 10, 13; 8:6, 38). Alternatively, c) death can refer to Christ’s victory over "Sin" and "Death" (5:15-19; 6:9, 10). Fifth, death refers to the Christian’s death to "Sin" (6:3, 4, 5, 7, 8), or failure to die to "Sin" (8:2, 6, 13). This understanding results in a series of moral exhortations that Christians for- sake "Sin" and sins, because they have already died to "Sin" and sins. "Death" here is a past event, which is a motive for Christian ethical behavior. Finally, and closely related to this moral understanding, "Death" is a punishment for enslavement to "Sin" and willful sinning (6:16-19; 7:7-25). "Sin" means existen- tial estrangement from God, but, more significantly, eschatological separation from God, "Death."
Paul’s interpretation of death is profoundly Christological. In addition to the six verbal associations, the noun death is associated with Christ’s death five times (5:10; 6:3, 4, 5, 9). Christ is the antidote to "Death" and death. He gives his life in death (5:6-10) and triumphs over "Death" (6:9, 10). The form of the antidote is the reign of grace (5:17, 21); life (5:21; 6:4, 5, 21, 23; 7:5; 8:2, 6), including Christ’s being raised from the dead (6:9); righteousness (5:17; 6:16); the Spirit (7:5; 8:2, 6); peace (8:6). The triumph of Christ over "Death" guarantees Christians that they will not experience eschatological death—nothing, not even "Death," will separate them from God (8:38).
Christ is the antidote to "Death" because his life, death, and resurrection effected a shift from "this age" to "the age to come." That shift redefines "Death" by robbing it of its ultimate power to rule humanity and creation. The liberation of human beings and creation from the power of "Death" has already begun through the power of Christ’s victory over "Death."
Paul’s interpretation of death is also profoundly moral. Mortality and morality are linked. "Death" is the tragic result of Adam’s moral failure, and a punishment for the moral failure of all his descendants, except Jesus. When believers die with Christ they die to "Sin" and sins, and thus also to the power of "Death." That results in morality, in lives that resist and triumph over "Sin."
Paul’s interpretation of death in Romans uses the language of cosmic apocalyptic, "Death," much more than forensic apocalyptic, death. Death is primarily "Death"; it is a function of the rule of evil cosmic powers. Therefore, Paul interprets the meaning of Christ’s death and resurrection as victory over "Sin" and "Death." An atonement interpretation of Christ’s death—death as forgiveness of sins—does not address "Death" due to "Sin." Salvation language must always address the problem of "Sin." "Sin" as "Sin" and "Death" must be triumphed over by death as defeat of the powers and resurrection as victory over the powers.
For further study, consult: Beker 1990; Bailey 1979; C. Black 1984; deBoer 1988; Keck 1969.
Bibliography
- Bailey, L. R. Biblical Perspectives on Death. Philadelphia: Fortress, 1979.
- Beker, J. C. “The Relationship of Sin and Death in Romans.” In The Conversation Continues, ed. R. T. Fortna and B. R. Gaventa, 55–61. Nashville: Abingdon, 1990.
- Black, C. Clifton. “Pauline Perspectives on Death in Romans 5–8.” Journal of Biblical Literature 103 (1984): 413–33.
- deBoer, Martinus C. The Defeat of Death. Apocalyptic Eschatology in 1 Corinthians 15 and Romans 5. Sheffield, UK: Sheffield Academic, 1984.
- Keck, L. E. “New Testament Views of Death.” In Perspectives on Death, ed. L. O. Mills, 33–98. Abingdon, 1969.
| —John E. Toews |
