ROMANS, LETTER TO THE

A book of the Christian Greek Scriptures written by the apostle Paul to Christians in Rome. Paul’s writership has never been seriously challenged, and the book’s authenticity as a part of the sacred canon has been almost universally acknowledged by Bible scholars, with the exception of some who could not fit it in with their own doctrinal beliefs. Actually, the letter is in full harmony with the rest of the inspired Scriptures. In fact, Paul quotes copiously from the Hebrew Scriptures and makes numerous other references to them, so that the letter can be said to be most solidly based on the Hebrew Scriptures and the teachings of Christ.

TIME AND PLACE OF WRITING

The letter was written about 56 C.E., from Corinth. Tertius was evidently Paul’s secretary, writing at Paul’s dictation. (Rom. 16:22) Phoebe, who lived at Cenchreae, the seaport town of Corinth about seven miles (11 kilometers) away, was possibly the carrier of the letter. (Rom. 16:1) Paul had not yet been to Rome, as is evident from his remarks in chapter one, verses nine to fifteen. The evidence also points to the fact that Peter had never been there.—See PETER, LETTERS OF.

ESTABLISHMENT OF THE CONGREGATION AT ROME

The congregation may have been established by some of the Jews and proselytes from Rome who had visited Jerusalem on Pentecost Day, 33 C.E., had witnessed the miraculous outpouring of holy spirit and had heard the speech of Peter and the other Christians gathered there. (Acts chap. 2) Or others converted to Christianity later on may have taken the truth to Rome, for, since this great city was the center of the Roman Empire, many moved there in time, and many were the travelers and businessmen visiting there. Paul sends respectful greetings to Andronicus and Junias, his ‘relatives and fellow captives,’ “men of note among the apostles,” and who had been in the service of Christ longer than Paul had. These men may well have had a share in establishing the Christian congregation in Rome. (Rom. 16:7) At the time Paul wrote, the congregation had evidently been in existence for some time and was vigorous enough that its faith was being talked about throughout the whole world.—Rom. 1:8.

PURPOSE OF THE LETTER

It becomes clear in reading the letter that it was written to a Christian congregation composed of both Jews and Gentiles. There were many Jews in Rome at the time, having returned after the death of Emperor Claudius, who had banished them sometime earlier. Although Paul had not been in Rome to experience personally the problems the congregation faced, he may have been informed of the congregation’s condition and affairs by his good friends and fellow workers Priscilla and Aquila, and possibly by others Paul had met. His greetings in chapter sixteen indicate that he knew a good many of the members of the congregation personally. Paul knew that the chief opposition to Christianity at that time was coming from the Jews. He was thoroughly familiar with their teachings and their arguments against Christianity. Doubtless the objections that he alluded to and refuted were not hypothetical, but were objections actually advanced by the Jewish opponents. In the congregation at Rome these things may have been a source of questionings or even of disputes.

In Paul’s other letters he attacked specific problems and dealt with matters he considered most vital to those to whom he wrote. As to Jewish opposition, Paul had already written to the Galatian congregations in refutation, but that letter dealt more specifically with efforts made by Jews who professed Christianity but were “Judaizers,” insisting that Gentile converts be circumcised and otherwise be required to observe certain regulations of the Mosaic law. In the Roman congregation there did not seem to be such a concerted effort in this direction, but there were apparently jealousies and feelings of superiority on the part of both Jews and Gentiles.

The letter, therefore, was not merely a general letter written to the Roman congregation with no specific aim toward them, as some suppose, but it evidently dealt with the things they needed under the circumstances. The Roman congregation would be able to grasp the full meaning and force of the apostle’s counsel, for they were doubtless wrestling with the very questions he answered. It is obvious that his purpose was to settle the differences in viewpoint between Jewish and Gentile Christians and to bring them toward complete unity as one man in Christ Jesus. However, in writing as he did, Paul illuminates and enriches our minds in the knowledge of God, and exalts the righteousness and undeserved kindness of God and the position of Christ toward the Christian congregation and all mankind.

EARNESTNESS, LOVING-KINDNESS AND WARMTH OF FEELING

In commenting on the authenticity of the letter to the Romans, Dr. William Paley, English Bible scholar, said: “In a real St. Paul writing to real converts, it is what anxiety to bring them over to his persuasion would naturally produce; but there is an earnestness and a personality, if I may so call it, in the manner, which a cold forgery, I apprehend, would neither have conceived nor supported.”—Horce Paulinæ (1790).

Paul very straightforwardly and directly outlined the position of the Jews, and showed that Jews and Gentiles are on the same level before God, which required him to say some things that might have been considered an occasion for offense by Jews. But Paul’s love for his countrymen and his warmth of feeling for them was shown in the delicateness with which he handled these matters. When he said things that might sound derogatory of the Law, or of the Jews, he tactfully followed up with a softening statement.

For example, when he said: “He is not a Jew who is one on the outside, nor is circumcision that which is on the outside upon the flesh,” he added: “What, then, is the superiority of the Jew, or what is the benefit of the circumcision? A great deal in every way. First of all, because they were entrusted with the sacred pronouncements of God.” (Rom. 2:28; 3:1, 2) After saying: “A man is declared righteous by faith apart from works of law,” he quickly continued: “Do we, then, abolish law by means of our faith? Never may that happen! On the contrary, we establish law.” (Rom. 3:28, 31) Following his statement: “But now we have been discharged from the Law,” he asked: “Is the Law sin? Never may that become so! Really I would not have come to know sin if it had not been for the Law.” (Rom. 7:6, 7) And in chapter nine, verses one to three, he made the strongest possible expression of affection for his fleshly brothers the Jews: “I am telling the truth in Christ; I am not lying, since my conscience bears witness with me in holy spirit, that I have great grief and unceasing pain in my heart. For I could wish that I myself were separated as the cursed one from the Christ in behalf of my brothers, my relatives according to the flesh.”—Compare also Romans 9:30-32 with 10:1, 2; 10:20, 21 with 11:1-4.

By a study of the book we find, therefore, that it is not a desultory or aimless discussion, but is a discourse with a purpose and a theme, and that no one part can be fully understood without a study of the entire book and a knowledge of its purpose. Paul stresses the undeserved kindness of God through Christ, and emphasizes that it is only by this undeserved kindness on God’s part, and faith on the part of the believer, that men are declared righteous; that neither Jew nor Gentile has any basis for boasting, or for lifting himself above the other. He strictly warns the Gentile Christians that they should not become lofty-minded because they profited from the Jews’ mistake in rejecting Christ, the Jews’ fall allowing Gentiles to have the opportunity of membership in Christ’s “body.” He says: “See, therefore, God’s kindness and severity. Toward those who fell there is severity, but toward you there is God’s kindness, provided you remain in his kindness; otherwise, you also will be lopped off.”—Chap. 11.

OUTLINE OF CONTENTS

I. Salutation, and expression of Paul’s desire to visit Rome (1:1-15)

II. Righteousness comes by God’s undeserved kindness through faith in Jesus Christ (1:16–11:36)

A. All men have sinned and fall short of the glory of God; both Jews and Gentiles are under sin; none are righteous, either by law or by their own works (1:16–3:20)

1. God’s righteousness is being revealed (1:16, 17)

2. Men inexcusable for not glorifying God the Creator, but turning to uncleanness and idolatry; such are given up to a disapproved mental state (1:18-32)

3. Warning against judging others; God will judge impartially (2:1-11)

4. Those having law but disobedient will be judged by law (2:12, 13)

5. Those not having law judged by “law . . . written in their hearts,” their consciences either accusing or excusing them for their acts (2:14, 15)

6. All face coming judgment by God through Christ; all the world is liable to God for judgment (2:16)

7. One professing to teach the Law yet breaking it dishonors God (2:17-24)

8. Real circumcision is not that on the outside; those keeping the righteous requirements of the Law will be judged righteous (see point II, E, 1); those with circumcised hearts are the real Jews (2:25-29)

9. “Let God be found true”; all men are unrighteous, therefore no flesh will be declared righteous by works of law (3:1-20)

B. God has maintained his own complete righteousness while declaring men righteous; this he does on the basis of Christ’s ransom sacrifice (3:21–5:21)

1. Men of all sorts exercising faith in Christ declared righteous as a free gift (3:21-28)

2. God is thereby demonstrated to be the God, not of the Jews only, but also of the people of the nations (Gentiles) (3:29-31)

3. Abraham was declared righteous through faith before the Law was given, and during the time of God’s forbearance (4:1-25)

4. Righteousness comes by faith, not by works as payment of debt (5:1-5)

5. Christ’s “one act of justification” results in declaration of righteousness from many trespasses to men of all sorts (5:6-21)

a. While men were yet sinners, God sent his Son to die for us (5:6-11)

b. All have been dying because of Adam’s sin; death ruled as king (5:12-14)

c. Free gift through Christ results in declaration of righteousness from many trespasses (5:15-17)

d. Through “one act of justification” many are declared righteous, undeserved kindness ruling as king to all expressing faith in God’s righteous provision (5:18-21)

C. Those baptized into Christ are baptized into his death, with hope of a resurrection like his (6:1–7:6)

1. Such ones are dead to sin, must not let sin rule in their bodies (6:1-14)

2. Must be slaves of righteousness, with everlasting life in view (6:15-23)

3. Those formerly under Law now dead to Law, freed to belong to Christ (7:1-6)

D. Law served purpose of making sin manifest; it revealed sin’s death-working power in all men (7:7-25, see also 3:20)

1. Law is spiritual, but was found to condemn to death those under it (7:7-14)

2. The conflict in the Christian between sin’s law and God’s law (7:15-23)

3. Only way of rescue is in Jesus Christ (7:24, 25)

E. The righteous standing of those in union with Christ; they have no condemnation; have the first recognition (8:1-39)

1. These walk, not in accord with the flesh, but in accord with the spirit; therefore the righteous requirement of the law is fulfilled by them (see point II, A, 8) (8:1-13)

2. These possess spirit of adoption as God’s sons and God’s spirit bears witness that they are God’s children; they await resurrection and joint heirship with Christ in heaven (8:14-17)

3. Glorification and revealing of sons of God awaited by mankind now groaning in pain (8:18-25)

4. God the One who calls and declares righteous; nothing can separate righteous ones from God’s love (8:26-39)

F. God’s infinite greatness; his absolute will and authority (9:1-33)

1. Paul expresses grief for fleshly Israel (9:1-5)

2. God’s choosing not dependent on wish or works of others (9:6-18)

3. No one can rightly question God’s acts and expressions of his will (9:19-26)

4. Although Israel pursued law of righteousness, only a remnant saved; Gentiles brought in (9:27-33)

G. Public declaration of faith in Christ essential for salvation (10:1-21)

H. The olive tree (11:1-36)

1. Rejection of Israel not total (11:1-16)

2. Jewish “natural branches” cut off because of unbelief, replaced by ingrafted Gentile “branches” (11:17)

3. Nonetheless, Gentile “wild” olive branches may be lopped off and others from the Jews grafted in again if “wild” branches exult over “natural” ones (11:18-24)

4. In this way true Israel will be saved; God’s ways unsearchable (11:25-36)

III. Admonition and counsel (12:1–15:13)

A. Need to make minds over, be busy in exercise of different gifts and abilities that members of congregation possess (12:1-8)

B. Hate bad; be zealous; rejoice, endure, persevere in prayer, do not seek vengeance, but do good (12:9-21)

C. Subjection to rulers (13:1-14)

1. These are God’s “ministers,” to be feared if one does bad (13:1-4)

2. Obedience not only from fear, but on account of conscience; paying taxes an example (13:5-7)

3. Pay to each what is due; the only debt a Christian should owe is to love one’s fellowman (13:8-10)

4. Awaken, put on weapons of the light (13:11-14)

D. Do not judge your brother (14:1–15:13)

1. Welcome those weak in faith with regard to food, observance of special days, and so forth; not look down on brother, God can keep him standing as his servant (14:1-12)

2. Work for peace, unity, deny self for sake of brothers; and do everything out of faith (14:13–15:13)

IV. Paul’s motive in writing: to fulfill his commission as apostle to the nations, that their offering might prove to be acceptable (15:14-16)

V. Proposed visit to Rome (15:17-29)

A. No untouched territory left nearby; Paul intends to visit Rome on way to Spain (15:17-24)

B. First, however, the trip to Jerusalem with contributions from Macedonia and Achaia (15:25-29)

VI. Final exhortation and greetings (15:30–16:27)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 204-208.