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; de Boer, 1988; Keck, 1969.
| —John E. Toews |
