Author: Paul.

Summary

Paul first demonstrates that Jews and Gentiles alike are sinners in the eyes of God and therefore worthy of death. That is the "bad news" that gives power to the "good news" (Rom 1:16,17), in which Paul explains that Jesus Christ is able to provide a covering for our sins. Further, he shows that Israel too, though presently in a state of unbelief, has a place in God's plan of redemption. The letter concludes with an appeal to the readers to work out their Christian faith in practical ways.

The fundamental theme of Romans is expressed in chapter 3: "For all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus" (Rom 3:23,24).

Romans is "an epistle which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, and, above all for the unspeakable importance of the discoveries it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars" (James Macknight).

The ecclesia in Rome

The ecclesia was likely started by returning Roman Jews present on the day of Pentecost (Acts 2:10).

In A.D. 49, when Claudius banished the Jews from Rome (Acts 18:2), the ecclesia there was probably a predominantly Jewish meeting. Suetonius (The Twelve Caesars, p. 197) says, "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the City." This probably means an active Christian presence circa A.D. 40. The result was that, now, the Roman ecclesia was exclusively Gentile.

Later, either at Claudius' death (A.D. 54) or before, the decree relaxed and Jews returned. In the ecclesia now, there were slaves and freemen, poor and wealthy. But the most significant divergence:

Returning Jews stood on their privileges as members of the chosen race. When they had left Rome, Christianity was a growing sect within Judaism. Gentiles, the Romans, were the master-race! In the absence of the Jewish members they had eliminated many of the marks of Judaism.

Thus the ecclesia had lost its unique Jewishness. Now it was a volatile mixture. This may be seen in the following facts:

  • In some passages, Paul appears to be addressing Gentiles (Rom 11:13,14; 15:14-16), whereas
  • In other passages, he appears to be addressing Jews (Rom 2:17-24; 7:4).
  • There is also a mix of names in Romans 16 — eight Jewish, four Roman, and ten Greek, by one count.
  • The question about the weak and the strong in Romans 14 appears likely to be related to Jewish food laws.
  • There seem to be separate house groups in Romans 16 (vv. 5,14,15).
  • Two of its members were "eminent among the apostles" and were in the Truth before Paul (Andronicus and Junia, Rom 16:7).
  • Some of the brethren were from the imperial household (Phil 1:13; 4:22).

C.E.B. Cranfield, International Critical Commentary: Romans

The time of writing

"Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he traveled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and traveled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (Rom 16:1,2) to the Roman church" (Thomas Constable, Notes on Romans).

Paul is about to take the Macedonia/Achaia collections to Jerusalem (Rom 15:25,26). Thus, he is in Greece (Acts 20:1-3), and Romans 16 implies quite clearly that he is in Corinth:

  • Romans 16:1: Cenchrea was the port of Corinth.
  • Romans 16:23: Paul's host, Gaius, is probably the Corinthian Gaius ( 1 Cor 1:14).
  • Romans 16:23: Erastus is also associated with Corinth (Acts 19:22; 2 Tim 4:20).

So most probably the date of writing is early 57 A.D., although the absolute date depends upon when Festus succeeded Felix (cf Acts 24:27) — which affects the date of Paul's arrival in Jerusalem. Paul intends to go on to Rome afterwards (Rom 15:28; Acts 19:21), but already he has fears about his survival in Jerusalem (Rom 15:30-32); these were well-founded, as he only reached Rome as a prisoner.

Reason for writing

Paul is writing a systematic theology: Romans covers many of the same points as other epistles, e.g., much of it parallels Galatians, and Romans 14 is quite similar in content to 1 Corinthians 8-10. However, Romans covers the same points in greater depth, and is more carefully reasoned. We may think of it as Paul's definitive statement on the atonement.

Paul is preparing the ground for a visit to Rome (Rom 1:10-15; 15:22-29), a place he does not know firsthand. Romans 1 refers to a visit for its own sake, to preach "to you also" in Rome (Rom 1:15), some of whom he knows (Rom 16:3,5,7,8). But Romans 15 indicates that he needs their practical support for his western mission. These two points do not necessarily create a contradiction, since Paul needs a personal relationship with them before he can expect their support. Paul has wished to visit Rome for some time but circumstances have never permitted it (Rom 1:10, 13; 15:23). Paul's policy always took him to "uncultivated" areas (Rom 15:20-22). Even now he only intends a brief visit (for a rest, he says: Rom 15:32) en route to Spain (Rom 15:24,28). But he still intends to preach while there (Rom 1:11-15) — so it seems not so restful after all!

Paul wishes to address the Jew/Gentile conflict. This unlocks most of the letter. Should the ecclesia live within the fold of Judaism, or maintain a completely separate existence?

Paul's position is that the ecclesia cannot be separated from its Jewish roots. He sees that God's dealings with mankind since Abraham (at least) form part of a consistent purpose; Jews are not required to stay in Israel as it now is, but (along with believing Gentiles) to enter the Israel which God has always purposed — whose ancestry in Abraham is spiritual not fleshly. While the law was good as a guide to life, and as a revealer of sin, it has no power to save, or even to produce in the hearers the true righteousness God seeks in us.

In summary, Paul really weaves two themes together:

  • The justification of sinners by God's grace alone, in Christ alone, through faith alone.
  • God's people are defined not by race, practice (e.g., circumcision) or culture (e.g., Jewish), but by faith.

Note that Paul mentions three places which he intends to visit: Jerusalem, Rome itself (Rom 1:10-13; 15:23,24) and Spain (Rom 15:24, 28). This itself combines the Jewish and Gentile realms (with the Roman ecclesia providing both). But the visit to Jerusalem has a relevant purpose: it is to deliver the gifts of the Gentile ecclesias, collected in a cooperative spirit for the benefit of those undergoing hardship there. He intends taking representatives of the Gentile ecclesias with him ( 1 Cor 16:3,4). Thus there will be seen Jew and Gentile, working together.

As Paul's concerns in his own circumstances coincide closely with the particular issues within the Roman ecclesia, the result is the letter we have, the product of mature consideration and careful reasoning, a sustained and coherent statement of the gospel.

Is this relevant to us? In our day, and among ourselves, we have the same tensions between:

  • a perceived need for regulations, and a focus on conformity of practice, on the one hand; and
  • a view that such regulation is a form of Judaism, stifling the development of individual understanding, and thus something to be resisted.

The truth of the matter lies, surely, somewhere between the extremes.

It is not historical scholarship which is needed for the understanding of Paul; nor is it the insight of genius. It is despair. Paul did not preach for scholars, nor even for philosophers; he preached for sinners. He had no gospel except for men whose mouths were stopped, and who were standing condemned at the bar [judgment seat] of God.

James Denney, The Christian Doctrine of Reconciliation