The Roman Epistle

 

Rex Banks

 

 

 

Lesson 12

 

Authorship

 

Paul, a bondservant of Christ Jesus called as an apostle set apart for the gospel of God...” (Rom 1:1).

 

 

External evidences

 

“The external evidence (for Romans) comes from quotations and reminiscences of this epistle in Clement of Rome, Ignatius, Justin Martyr, Polycarp, Hippolytus, Marcion, the Muratori Canon, and the Old Latin and Syriac versions.  From the time of Ireneaus onward the epistle was universally recognized as Pauline and canonical” (Unger’s Bible Dictionary).

 

Examples:

 

 

Ireneaus (b 115-142 AD):

 

“Concurring with these statements, Paul, speaking to the Romans, declares:  ‘Much more they, who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus’ (Rom 5:17 – Rex)…  But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle:  ‘Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death?  that like as Christ rose from the dead, so should we also walk in newness of life’” (Rom 6:3-4 - Rex) (Against Heresies 16.9).  

 

 

Clement of Alexandria (d 215 AD):

 

“Likewise also Paul in the Epistle to the Romans writes:  ‘We who are dead to sin, how shall we any longer live in it?  Because our old man is crucified with him, that the body of sin might be destroyed,’ down to the words, ‘do not present your members as instruments of unrighteousness to sin’ etc” (Stromata 3.11.76).

 

 

Tertullian (b ca 160 AD):

 

“For that must be living after the world, which, as the old man, he (ie Paul – Rex) declares to be ‘crucified with Christ,’ (Rom 6:6 – Rex)… the sense is that which he has subjoined, ‘that the body of sin might be made void’ (Rom 6:6 – Rex)…  (He) goes on to say, ‘that henceforth we should not serve sin;’ (Rom 6: 6 – Rex) and that we should believe ourselves to be ‘dead with Christ,’ in such a manner as that ‘we shall also live with Him.’ (Rom 6:8 – Rex) etc” (On the Resurrection of the Flesh chapter 47).

 

Both Marcion and the Muratorian Fragment (see our New Testament Canon) include the Roman Epistle, although the former removed those portions of the epistle which did not agree with his theology (eg Rom 3:31-4:25; chapter 9).

 

 

Internal evidence

 

“All the old orthodox, as well as all the old heterodox testimonies without a single exception ascribe this epistle to Paul, the apostle of Jesus Christ.  Stronger even than this united ancient testimony is that embedded in the epistle itself.  The great chorus of commentators, down to the present day, presents a full harmony on this point.  So few have been the later efforts to shake this fact by means of hypotheses that they scarcely deserve mention” (R. C. H. Lenski, The Interpretation of St. Paul's Epistle to the Romans).

 

The authenticity of the last chapter (or last two chapters) has been the subject of much debate.  

 

“The view has often been maintained (on grounds partly textual) that xvi. 1-23 was not addressed to the church of Rome.  It is said (a) that Paul is unlikely to have known so many members of the Roman church, which he had never visited; and (b) that some of the names mentioned point rather to Ephesus (which Paul knew well) than to Rome.  Neither these nor the textual arguments are convincing.  (a) In writing to a strange church Paul might very naturally include as many personal greetings as he could in order to establish as close contact as possible. (b) The possibility of movement on the part of members of the Pauline churches must be reckoned with...  (c) Arguments based upon names are worth little in view of the fact that men of all races met in Rome” (C. K. Barrett, The Epistle to the Romans).

 

The fact that Marcion’s text does not appear to have chapters 15 and 16 is not significant in light of his readiness to excise any material which did not support his theology.  (For further study see Bruce M. Metzger A Textual Commentary on the Greek New Testament). 

 

 

Composition: Date, Place and Circumstances

 

(1)          There are various reasons for concluding that Paul wrote the Roman Epistle from Corinth in about 56, 57, or 58 AD, including the following:

 

·        When Paul wrote this epistle he had “fully preached the gospel of Christ” from “Jerusalem and round about as far as Illyricum.”  However, “there is no where in the Acts express mention of Paul’s not going ‘into’ Illyricum; nor does the expression imply that he preached the gospel ‘within’ it, but only ‘unto’ its borders.  It may have been, however, that when in Macedonia, he crossed over into that country; and this is rendered somewhat probable from the fact that ‘Titus’ is mentioned as having gone into “Dalmatia” 2 Tim 4:10, which was a part of Illyricum” (Albert Barnes Notes on the Bible).  Since Paul did not visit Macedonia during his first missionary journey, this suggests that Romans was written after that time.

 

·        Paul tells his brethren at Rome that he is “going to Jerusalem serving the saints” explaining that “Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem” (Rom 15:25-26).  After having taken the contribution to the church at Jerusalem, Paul intends to pass through Rome on his way to Spain (Rom 15:24).  Luke’s account in Acts is helpful at this point.  Having described Paul’s Ephesian ministry in the course of his third missionary journey, Luke tells us that “Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, ‘After I have been there, I must also see Rome’ (Acts 19:21).  So Paul’s plans at this stage of the third missionary journey coincide with his plans when writing the Roman Epistle.     

 

·        Following the riot at Ephesus (Acts 19:23-41), Paul “left to go to Macedonia” and in due course “came to Greece” where he “spent three months” (Acts 20:1-2).  “The three months he spent in Greece were the winter months of AD 56, 57 (or perhaps 58 - Rex).  Most of this time was probably spent in Corinth…”

(F. F. Bruce, The Book of Acts).  It is likely that Paul’s expressed intention of spending the winter with the Corinthians (1 Cor 16:6) relates to this three month stay.  

 

·        There is good reason to believe that Paul wrote the Roman Epistle from Corinth at this time.  Names of certain people of the city of Corinth are mentioned in the Roman Epistle.  For example, Gaius, Paul’s host (Rom 16:23) was one of the few baptized by Paul in Corinth (l Cor 1:14).  Erastus was treasurer of the city (Rom l6:23) where Paul was located at the time of writing the Roman Epistle and most identify him as the individual with the Corinthian connection mentioned in Acts 19:22 and 2 Tim 4:20.  Also significant is the mention of Phoebe from Cenchrea (Rom 16:1), the port of Corinth.  Moreover, Paul’s letters to the Corinthians were written about this time and the contribution is an important phase (1 Cor.16:1-2; 2 Cor. 8-9).

 

(2)          Evidently then, the apostle Paul dictated the Roman Epistle to Tertius (Rom 16:22) during his three month stay at Corinth, probably in the year 56, 57 or 58 AD.  Thus Paul wrote during the early years of Nero’s reign.

 

“The first five years of (Nero’s) reign, which are known as the ‘Quinquennium Neronis,’ were marked by a wise and beneficent administration.  During this time he yielded to the advice and influence of Seneca and Burrhus, who practically controlled the affairs of the empire and restrained the young prince from exercising his power to the detriment of the state.  Under their influence delation was forbidden, the taxes were reduced, and the authority of the senate was respected” (Outlines of Roman History, William C. Morey).

 

(3)          At the close of this letter Paul commends to the Roman Christians “our sister Phoebe, who is a servant of the church which is at Cenchrea” urging them to “receive her in the Lord in a manner worthy of the saints” and “help her in whatever matter she may have need of (them),” explaining that “she herself has also been a helper of many” including Paul himself (Rom 16:1-2).  It is likely Phoebe was the bearer of this letter.  

 

(4)          Although long desirous of visiting the brethren at Rome (Rom 1:11; 15:23), Paul had been hindered from coming to them in the past (Rom 15:22), but now he announces his intention of visiting Rome prior to his intended trip to Spain (Rom 15:23,-24).  Clearly he wants their assistance with the work which is planed in the west (Rom 15:22-24).  Moreover, Paul desires to impart “…some spiritual gift (charisma) to (them)” (Rom 1:11) so that they may be “established” (Rom 1:11). Paul uses this word (charisma) in the ordinary sense (Rom 5:15-16) and also in the special sense denoting the miraculous gifts of healing, prophecy etc bestowed upon individuals by the Holy Spirit through the laying on of the apostles hands (Rom 12:6; 1 Cor 1:7; 12:4).  Possibly Paul had both in mind, since it is possible that the gift of prophecy was the only miraculous gift possessed by the church at Rome (Rom 12:6-8).  His visit will provide mutual encouragement (1:12).

 

(5)          If Paul did not have a direct knowledge of the Roman brethren, from the fact that he addresses many individual by name (Rom16:3-16), it is evident that he did know something of them.  (Some scholars suggest that Rom16:1-23 was originally attached to a letter sent to the Ephesian church rather than to the Roman Epistle but this is simply speculation).  Keep in mind that in Acts 18:1-2, Paul came into contact with Priscilla and Aquilla who had just come from Rome.

 

 

Addressees

 

(1)          The traditional view of the Catholic Church is that in about 42 AD, during the second year of Claudius, the apostle Peter came to Rome and remained there for some twenty five years until the mid 60s of the first century.

 

(2)          However, while Peter may well have spent some time at Rome, scripture lends no support to this tradition.  In 44AD Peter was in prison at Jerusalem (Acts 12), and in about 52 AD he was in that same city at the time of the so called Jerusalem Conference (Acts 15).  Moreover, it is inconceivable that Paul would not have saluted Peter in his epistle to the brethren at Rome if the latter had been there in about 57-58 AD.  It is equally unthinkable that Paul would make no mention of Peter in any of his “prison epistles” (Ephesians, Philippians, Colossians, Philemon) if Peter had been at Rome with Paul.

 

(3)          A suggestion worthy of consideration is that the “...visitors from Rome” (Acts 2:10) who were present in Jerusalem on the Day of Pentecost returned to Rome and founded the church in that city.

“Had any of the apostles laid its first foundation the fact could scarcely fail to have been recorded.  It is therefore probable that it was formed in the first instance, of private Christians converted in Palestine who had come from the Eastern parts of the Empire to reside at Rome, or who had brought back Christianity with them from some of their periodical visits to Jerusalem as the ‘strangers of Rome,’ from the great Pentecost” (The Life and Epistles of St. Paul, W. J. Conybeare and J. S. Howson).

 

Also because of Rome’s centrality, Christians would have visited from Judea and elsewhere.

 

(4)          Ambrosiaster, a fourth century writer, records that the Romans “...had embraced the faith of Christ, albeit according to the Jewish rite, without seeing any sign of mighty works, or any of the apostles” (Zondervan Illustrated Bible Backgrounds Commentary: Volume 3; Romans to Philemon).

 

(5)          Paul had “often…planned to come to (them)” but had been prevented (Rom 1:13) so clearly he had not founded the church at Rome and it is likely this explains why he makes fewer references to himself in this letter than in, for example, the Corinthian letters and Galatians.  However, although he had not established the church at Rome, he wants to be of help to the Christians in that city. 

 

 

(6)          Jews and Gentiles

 

·        Barnes has:

 

“The epistle itself is full proof that the church to whom it was addressed was composed of Jews and Gentiles.  No small part of it is an argument expressly with the Jews, chapters 2, 3, 4, 9, 10, 11.  And no small part of the epistle also is designed to state the true doctrine about the character of the Gentiles and the way in which they could be justified before God.”

 

·        John Murray has:

 

“The question of the relative proportions of these two groups to one another is not a matter that should be given undue attention...  (The) mere question of relative, numerical strength is not so important that the interpretation of the epistle is radically affected by the judgment we may be constrained to adopt” (Epistle to the Romans, International Critical Commentary). 

 

·        About two-thirds of the individuals addressed in the letter have Greek names which suggest a predominantly Gentile make-up.  In various passages (eg Rom 9:3-4; 10:1-2; 11:28, 31), Paul appears to be speaking to Gentile Christians about the Jews.  However, it is also clear that a there was a strong Jewish element in the church too.  A Jewish community of some size had existed in Rome for some while and it had increased in size after Pompey’s conquest of Judea in 63 BC.  Despite mass expulsions of Jews from Rome (eg Acts 18:2), they were well represented in the city.

 

Perhaps Paul was aware that there was some tension between the Jew and Gentile in the church at Rome (as elsewhere).  He clearly has the Jew-Gentile relationship in mind when dealing with the “weak” and the “strong” in (see chapters 14 and 15) and with Israel’s situation as regards the Gospel (chapter 11).  Suetonius records that Emperor Claudius “expelled all the Jews from Rome because they were constantly rioting at the instigation of Chrestus” (Life of Claudius 25.2).  It is likely many Jewish Christians were forced to leave Rome at this time, leaving behind the Gentile converts.  When the Christian Jews later return (following Claudius’ death) this may have created tensions with Gentile Christians.

 

(7)          Paul states that the faith of its members “…is being proclaimed throughout the whole world” (Rom 1:8).  History records that in 49 AD, the emperor Claudius issued an edict banning all Christians from Rome because of their increasing numbers (see also Acts 18:1-2).  Later the historian Tacitus will describe the Christian population in Rome as a “great multitude” during the reign of Nero.  Thus the church at Rome was founded early and it was a growing church.

 

(8)          The church at Rome had not been corrupted by Judaizers as had the churches of Galatia, and was “...unquestionably pronounced in its Pauline purity of doctrine (Rom 16:17-20)” (J. W. McGarvey and Philip Y Pendleton’s Commentary on Romans).  The apostle could offer thanks to God because the faith of these brethren was being proclaimed throughout the whole world (1:8).

 

 

Purpose, Theme and Characteristics

 

 

The Gospel

 

The Roman Epistle is “the fullest and most carefully constructed statement of the Christian gospel and of the faith it called for during the foundation period of Christianity” (James G. Dunn Word Biblical Commentary: Romans).  This book “satisfies the craving of the human spirit for a comprehensive exposition of the great truths of salvation set out in logical fashion, supported by O.T Scripture” (Everett F. Harrison Expositors Bible Commentary vol 10) and certainly it comes closest to setting forth the basics of the gospel in a systematic manner.

 

“It was natural that Paul the apostle to the Gentiles should wish to send a clear summary of the Christian faith to the church situated in the metropolis of the Gentile world.  Further, he was planning to make Rome the point of departure for his work of evangelizing the western half of the Empire.  He hoped that it would become the radiating center and permanent home of a universal activity which would bring to all nations the knowledge of Christ” (Charles R. Erdman, The Epistle to the Romans).  

 

Evidently Paul wants the church at Rome to assist with his planned work in Spain (Rom 15:22-24) and he sets forth his theological position for their consideration and approval.  In the first eight chapters, Paul sets forth a systematic presentation of the doctrine of justification contained in the gospel.  The thread of this argument is as follows:

 

 

The theme

 

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.  For in it the righteousness (justification) of God is revealed from faith to faith; as it is written, ‘But the righteous man shall live by faith’” (Rom1:16-17).

 

The “gospel” here is “the good tidings of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection and ascension, eg Acts 15:7; 20:24; 1 Peter 4:17...” (W. E. Vine).  Justification means “to declare, pronounce, one to be just, righteous or such as he ought to be... (a) With the negative idea predominant, to declare guiltless one accused or who may be accused, acquit of a charge or reproach... (b) With the positive idea predominant, to judge, declare pronounce righteous and therefore acceptable...” (Thayer).  The “gospel” then is God’s “power” of salvation, revealing the divine plan whereby a “not guilty” verdict is pronounced (as in a court of law) upon men who place their faith in Christ.

 

The gospel which Paul sets forth here is not some emergency measure to take over when the Law of Moses failed and the Roman epistle makes this fact abundantly clear.  The “Gospel of God” was “promised beforehand through (God’s) prophets in the holy Scriptures (ie Old Testament)” (Rom 1:1-2).  Christ became “a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers” (Rom 15:8 cf 9:4).  This idea of the gospel in the Old Testament permeates the Roman letter.  (Study Rom 4:13-25 carefully).  Paul wants to demonstrate to his brethren that Christianity is based upon the foundation of the Jewish prophets and sacred writings. What Paul explains in the Roman epistle concerning the gospel is what the Old Testament said would come to pass (Acts 26:22-23).  There is continuity.

 

 

Who needs the gospel?

 

Idol-worshipping Gentiles need the gospel (Rom 1:18-32).  The Gentiles “suppress the truth” (Rom 1:18) about God’s nature and they have “exchanged” (bartered) God’s glory for idols (Rom 1:23).  This has led them into darkness, foolishness and degradation (Rom 1:21-22, 26).  The Gentiles are without excuse in this given the clear testimony of creation (Rom 1:20- 21, 32) and thus they are objects of God’s righteous wrath (Rom 1:18).  The Gentiles need the gospel and the gift of justification grounded upon faith.

 

Jews need the gospel (Rom 2:1-29).  Since God’s judgment is completely impartial (Rom 2:11), the Jews must not suppose that their special status as the sons of Abraham and recipients of the covenant of circumcision will save them from a judgment when they too sin.  The Jew expected God to overlook in him, those sins which he practiced but which he condemned in the Gentiles.  Bearing the outward marks of God’s covenant (Rom 2:23 ff) will not protect hypocritical Jews from God’s wrath.

 

Thus “both Jews and Greeks are all under sin” (Rom 3:9).  Because “all have sinned and fall short of the glory of God” (Rom 3:23), all men need the “righteousness of God” (Rom 3:21), meaning the justification provided by God in the “gift” (Rom 3:24) of His Son, a gift appropriated “through faith” (Rom 3:25).

 

 

Justification by faith which is what the gospel offers, leaves no room for a man to boast in his own meritorious works (Rom 3:27-28)

 

This method of justification is exemplified in the case of Abraham (chapter 4). “Abraham was justified by faith” (Rom 4:3) and has no grounds upon which to boast (Rom 4:2).  (To the Jewish mind if anyone could have boasted about salvation it would have been Abraham).  Abraham was justified by faith before he received the sign of circumcision thus demonstrating that justification is available to Jew and Gentile on the same basis - obedient faith (Rom 4:10-12).  We note that Abraham’s faith was not merely mental assent to a set of propositions, but involved submission to God’s will (cf Jas 2).  Paul wants to bring about obedience of faith (Rom 1:5; 16:26) by which is likely meant “the obedience that belongs to the very essence of faith” (Lenski).  NIV has “the obedience that comes from faith.” However, KJV and NKJV have “obedience to the faith.”

 

 

Obedient faith rather than perfection secured salvation in the Old Testament era

 

This means that “...in the forbearance of God he passed over sins previously committed” (Rom 3:25) in the pre-Christian era.  Having passed over the sins of those in the OT period, God “at the present time” demonstrates that He was perfectly just in having done so by “(displaying Jesus) publicly as a propitiation in His blood” (Rom 3:25).  God demonstrated in Christ’s death that He was perfectly just in having passed over sin in the pre-Christian era since Jesus now became the perfect sin offering.  The cross enabled God to be “just” (by forgiving sin by meeting the demands of justice) and the “justifier” of the faithful (by providing the plan of salvation).

 

 

Justification brings with it peace with God (Rom 5:1) hope (Rom 5:2) access to God’s love (Rom 5:5-8) and reconciliation to Him (Rom 5:10-11)

 

Christ has undone the effects of Adam’s sin and secured eternal life for those who place faith in Him (Rom 5:12-21).

Lest anyone suggest that the doctrine of justification based upon faith encourages sin (“Are we to continue in sin that grace may abound?” – Rom 6:1)

 

Paul argues that union with Christ involves a total transformation of life.  Through baptism, Christians have entered into an intimate union with Christ (Rom 6:3-10) and just as He died to the power of sin, so too has the Christian (Rom 6:6-7). United with Christ, justified people are “slaves to righteousness” and this leads to holy living (Rom 6:19).  Justified people are to be committed to the pursuit of sanctification.  Correctly understood, Paul’s doctrine of justification results in sanctified living, not lawlessness (Rom 6:22). 

 

 

Law defined sin but made no provision for its removal, leading man to a consciousness of his lost condition (“Wretched man that I am” – Rom 7:24)

 

Salvation grounded upon law-keeping demanded perfection, but all have sinned and fallen short of God’s glory (Rom3:23).  When Paul says that Christians are “not under law but under grace” (Rom 6:14) he means that perfect law keeping is not the ground source or basis of salvation.  However, the apostle is not saying that Christians are not amenable to divine law.  The gospel itself is “the law” of the Holy Spirit (Rom 8:2) elsewhere called “the law of Christ” (1 Cor 9:21) and the “perfect law, the law of liberty” (Jas 1:25) etc.  Since it is possible for Christians to sin (eg chapter 6) and since sin is lawlessness (1 Jn 3:4) clearly Christians are amenable to divine law.  In Rom 12:1-15:13, Paul speaks of the way of life which, by virtue of union with Christ, Christians are obliged to pursue.  Paul does not deny that Christians are amenable to law; he denies that law keeping constitutes the basis of salvation.

 

 

Chapter eight tells us a number of things about the relationship of the Holy Spirit to those who have obeyed the gospel such as:

 

The gospel is “the law of the Spirit of life” (Rom 8:2).  The Spirit of life is the Holy Spirit, and thus freedom from sin is by means of the Holy Spirit’s message (Rom 8:2).  The Holy Spirit’s message does what Law is unable to do, “weak as it was through the (human) flesh” (Rom 8:3).  Because of man’s frailty, salvation grounded upon Law condemns him.

 

Paul speaks of faithful Christians as “those who are according to the Spirit” meaning that the lives of such Christians are regulated by a concern for spiritual, godly concerns, the things of the Holy Spirit.  Such people “(set their minds on) the things of the Spirit” (cf Col 3:1), matters which the Spirit reveals to be God’s will, the “Law of the Spirit” (Rom 8:2).  Opposed to the things of the Spirit there are the “things of the flesh” (Rom 8:5) meaning here worldly carnal things.  Those who are “according to the flesh” cannot please God or submit to Him (Rom 8:7-8).  These are the two walks (Rom 8:5-8) and justified people live in the sphere of the Spirit because He dwells in them (Rom 8:9-11).

 

Justified people are “under obligation” to live according to the Spirit (Rom 8:12) putting to death the deeds of the flesh (Rom 8:13).  Led by the Spirit of God (who guides through His word), justified individuals are “sons of God” able to address Him as “Abba, Father” (Rom 8:15) suggesting “filial tenderness” (Hendriksen). Through scripture (cf Heb 10:15-16), the Holy Spirit bears witness that justified individuals are “children” and “heirs” of God (Rom 8:16-17).

 

There are three grounds for encouragement in the midst of suffering for justified individuals:

 

·        The Glory Reserved for God’s Children (Rom 8:18-25).

 

·        The Intercession of the Holy Spirit (Rom 8:26-27).

 

·        All Things Work Together for Good to those Who Love God (Rom 8:28-30).

 

Thus in Rom 1:16- 8:39, Paul argues that all men are lost, that all need the gospel and that all men everywhere who have ever been saved have been saved on the basis of their having appropriated God’s grace by means of faith in Jesus Christ.  Paul has nowhere denigrated Law, and the Mosaic Law was “holy righteous and good” (Rom 7:12).  But while law defines sin, it makes no provision for human failure.  One sin is enough to condemn man eternally and since all sin (Rom 3:23), salvation based on law keeping (requiring perfection) condemns man to spiritual death (Rom 6:23).  God’s righteousness is demonstrated in that He did not simply ignore sin but met the demands of justice in Christ’s vicarious sufferings and death (Rom 3:21-26).  The good news of the gospel is that because the blood of Christ removes sin from the faithful, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom 8:1).

 

 

The question of the gospel and the Jew

 

In the first part of the Roman epistle (Rom 1:16-8:39), Paul has set forth the great doctrine of justification.  He began by saying that the gospel is God’s means of justification for all men and he has emphasized the priority of the Jew (“to the Jew first and also to the Greek”).  Paul has spoken of the advantages enjoyed by the Jew (Rom 3:1 ff).  The question is:  “If the promises of God were really made to physical Jews by a faithful God why didn’t they all have them?” (Jim McGuiggan, The Book of Romans). On the whole, the Jews did not accept Christ as the promised Messiah.  On the whole, they rejected the gospel, a fact which causes Paul great distress (Rom 9:1-5).  Does the fact that God’s chosen, prepared people failed to take hold of the blessings offered by God mean that the divine plan has failed and that the Old Testament promises remain unfulfilled?  Paul addresses this important question in chapters 9:1-11:36.  The thread of his argument is as follows:

Israel’s present situation is not proof that God’s promise to Israel in the Old Testament has failed

 

What must be understood is that “they are not all Israel who are descended from Israel” (Rom 9:6).  Paul’s meaning is that physical descent from Israel (Jacob) and the fathers, does not make one a member of Israel as contemplated in the promise. The Israel contemplated in the promise is not fleshly Israel but spiritual Israel.  If mere physical descent from Abraham was enough, what of the Ishmaelites (Rom 9:7)?  “As God had the right to choose Isaac to carry out His purposes, so He has the right to choose those who accept Christ as His chosen people” (Roy Lanier Sr, Class Notes On Romans).  God’s choice of Jacob makes the same point (Rom 9:10-13).  God’s sovereign choice is not to be called into question (Rom 9:14 ff).

 

 

Paul shows that God had always intended to call Gentiles as well as Israelites, that God was not obliged to save all physical Israel and that God was not unjust in rejecting certain of the Jews (Rom 9:25-26)

 

The apostle quotes the Old Testament to establish the principle that God can bestow favour upon those whom He had formerly rejected and he applies this principle to the Gentiles in the Gospel age.  God had rejected the majority of the faithless Jews in the past (Rom 9:27-28) and Paul explains that the Lord is not unjust or faithless in rejecting the majority of the Jews in the Gospel age because in rejecting the Gospel they too were demonstrating faithlessness.  Israel (in the main) failed to achieve justification because the nation did not pursue righteousness by faith, but rather on the basis of works.

 

 

The bottom line is that Israel’s spiritual condition is due, not to lack of opportunity or understanding, but to a settled attitude of rebellion and obstinacy

 

This explains their blindness to the message of their own prophets (chapter 10).  In fact some Jews (a “remnant”) had indeed obeyed the gospel while the rest “were hardened” by their own obstinacy (Rom 11:1-10).  Using the allegory of the olive tree, Paul explains that God in His providence has used Jewish rejection of the gospel to bless the Gentiles.  But lest the Gentiles become conceited by this, Paul warns that all stand by faith (Rom 11:20); Gentile Christians will be cut off if they do not continue in His kindness, (Rom 11:22) and Jews who repent will find acceptance with God.

 

The main purpose of Rom 9:1-11:36 then, is to show that Jewish failure to respond to the gospel does not mean that God’s promises in the Old Testament have failed - a fact demonstrated (in part) by an appeal to the Old Testament itself.

 

 

 

Christian living

 

In 12:1-15:13, Paul speaks of the way of life which, by virtue of union with Christ, Christians are obliged to pursue.  The gift of justification demands a response, and the recipients of this gift are to present their bodies “a living and holy sacrifice, acceptable to God” (Rom 12:2).  This involves:

 

 

Rom 12: 3-8

 

Exercising God-given gifts (seven of which are mentioned in Rom 12:6-7) in an appropriate manner.  Christians are not to over-estimate their own contribution, which leads to haughtiness (Rom 12:3) but are to appreciate the fact  that all they have is a gift from God (Rom12:3, 6).

 

 

Rom 12:9-21

 

Always carry out one’s general duties to others in a loving manner.  This love is to be genuine (Rom 12:9) and it involves sympathetic, humble service, a refusal to take revenge, a respect for what right in the sight of men, a resolve to be at peace with all men so far as they will permit it, a determination to return good for evil and suchlike.  (Rom 13:8-14 is similar:  “Owe nothing to anyone except to love one another” - Rom13:8).

 

 

Rom 13:1-7

 

Submission to the governing authorities.  Christians may have been uncertain about their relationship with the pagan governments under which they lived.  Basically Paul teaches that Christians are to obey civil authority whatever form it takes, (provided that civil laws do not conflict with divine law - Acts 4:19; 5:29).  The reason:  “there is no authority except from God, and those which exist are established by God.”  Thus civil authorities derive their authority to govern from God, not from a “social contract” or from the consent of those in society.  The civil authorities are designed by God as an instrument to punish evildoers and reward those who do good (although in practice some do not function in this way).  Thus Christians are to submit to rulers “for conscience sake.”

 

 

Rom 14:1-15:13

 

In matters of indifference, Christians are to accept one another.  Paul speaks of the “weak” and the “strong.”  By the “weak” and the “strong,” Paul means not the weak in faith and the strong in faith, but rather those who have scruples about food and holy days (the weak) and those who do not (the strong).  Was the “weak” brother a Christian Jew unable to grasp the fact that the “clean”-“unclean” distinctions of the Mosaic Law were done away with?  (Some, such as Lard, adopt this view).  Was he a Christian Gentile fearful of eating meat which may have been sacrificed to idols?  We are not told.  Among other things, Paul emphasizes that:  weak and strong are to accept one another in a non-judgmental manner; that each man is to be true to his own conscience in these matters; that no Christian has the right to judge the servant of another; that the Christian must ensure that he does not encourage a brother to violate his conscience and thus “condemn himself” (Rom 14:22).  In all this, our example is Christ who “did not please Himself” (Rom 15:3).

 

Thus, the gift of justification freely given by God demands a response.

 

 

A defense?

 

Several passages may suggest that Paul is defending himself against certain opponents who are misrepresenting his teaching.  Desirous of the support of the church, Paul here clarifies his position.  It is evident that Paul’s teaching had been misinterpreted as encouraging sin because according to Paul, the divine response to sinfulness glorifies God.  Paul responds vigorously:  “And why not say (as we are slanderously reported and as some claim that we say), ‘Let us do evil that good may come’?” (Rom 3:8).  “What shall we say then?  Are we to continue in sin so that grace may increase?  May it never be!  How shall we who died to sin still live in it?” (Rom 6:1-2).

 

Apparently Paul’s attitude to the Law had also been misrepresented.  He responds:  “What shall we say then?  Is the Law sin?  May it never be!  On the contrary, I would not have come to know sin except through the Law” (Rom 7:7).  “Therefore did that which is good become a cause of death for me?  May it never be!  Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.  For we know that the Law is spiritual” (Rom 7:13-14).

 

Perhaps Paul is being accused of indifference towards his own people because of his commitment to the Gentile world.  His discussion of the Jew, the Gentile and the Gospel (Rom 9:1- 11:36) may function in part, as a defense.  His love for his own people is strongly affirmed 

 

“I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart.  For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever” (Rom 9:1-5). 

 

The abrupt warning sandwiched between greeting the brethren at Rome (Rom16:1-16) and sending greetings to them (Rom 16:21 ff) may be a forewarning to the church at Rome about Paul’s enemies - enemies who have infected other churches with their errors and their hatred of the apostle.  Paul cautions the brethren:

 

“Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them.  For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting” (Rom 16:17-18).

 

 

Outline

 

The Gospel, the question of the gospel and the Jew, and Christian living (Purpose, Theme and Characteristics) provide an outline of the body of the epistle.  The following is a broad outline:

 

 

(1)          Introduction (Rom 1:1-15).

 

(2)          The Gospel:  Justification by Faith (Rom 1:16-8:39).

 

(3)          God’s Promises and the Situation of Israel (Rom 9:1-11:36).

 

(4)          The Response to God’s Gift - Righteous Living (Rom 12:1-15:13).

 

(5)          Personal Messages and Blessing (Rom 15:14-16:27).