8. Romans
8. Romans
CONTENTS
Romans is the longest and most theologically significant of the letters of Paul, "the very purest gospel” (Luther). The letter takes the form of a theological treatise framed by an epistolary opening (Rom. 1:1-17) and closing (15:14-16:27). The opening contains the usual prescript (1:1-7) and thanksgiving (1:8-15) and is concluded with a transitional statement of the theme of the letter: the gospel as the revelation of God’s righteousness, a righteousness that can be experienced only by faith (1:16-17).
The gospel as the righteousness of God by faith (Rom. 1:18-4:25). Righteousness of God by faith is the theme of the first major section of the letter. Paul paves the way for this theme by explaining why it was necessary for God to manifest his righteousness and why humans can experience this righteousness only by faith. Sin, Paul affirms, has gained a stranglehold on all people, and only an act of God, experienced as a free gift through faith, can break that stranglehold (1:18-3:20). God’s wrath, the condemning outflow of his holy anger, stands over all sinners (1: 18-19). And justly so. For God has made himself known to all people through creation; their turning from him to gods of their own making renders them "without excuse” (1:20-32). Even less excusable are Jews, for they have a clear and detailed statement of God’s will in their law. Mere possession of that law or bearing the outward mark of God’s covenant (circumcision) does not suffice to protect the Jews from God’s wrath (2:1-3:8). So, Paul concludes, all people, both Jews and Gentiles, are helpless slaves of sin and cannot be brought into relationship with God by anything they might do (3:9-20).
Only God can change this tragic state of affairs, and this he has done by making available through the sacrifice of his Son a means of becoming righteous, or innocent, before God (3:21-26). This justification, Paul insists, can be gained only by faith (3:2731), as is illustrated clearly in the case of Abraham (4:1-25).
The gospel as the power of God for salvation (Rom. 5:1-8:39). Having shown how sinful human beings can be declared right before God through faith, Paul in the second major section of the letter draws out the significance of this act both for the future judgment and for the present earthly life. Being justified means "peace with God,” or reconciliation to God, and especially a secure hope for vindication on the day of judgment (5:1-11). The ground for this hope is the believer’s relationship to Christ, who, undoing the effects of Adam’s sin, has won eternal life for all who belong to him (5:12 21). Nevertheless, although transferred into the new realm, where Christ, righteousness, grace, and life reign, the Christian still must battle the powers of this present realm: sin, the law, death, and the flesh. But we battle with confidence, knowing that Christ has set us free from the tyranny of these powers. Therefore sin can no longer dictate terms to us (6:1-14); God is now our master, which our lives must reflect (6:15-23). Likewise the law, which, because of sin, made the situation of people worse instead of better, no longer holds sway over the believer (7:1-25). Through the agency of God’s Spirit, the Christian is assured of final victory over death and the power of the flesh (8:1-13). That same Spirit, making us God’s children (8:14-17), provides additional assurance that the work God has begun in us will be brought to a triumphant conclusion: justification will assuredly lead to glorification (8:18-39).
The Gospel and Israel (Rom. 9:1-11:36). A key motif throughout Romans 1-8 is the question of the relationship between law and gospel, Jew and Gentile, God’s old-covenant people with his new-covenant people. This is the theme of the third major section of the letter. Does the transfer of covenant privileges from Israel to the church mean that God has spurned his promises to Israel (9:1-6a)? Not at all, Paul answers. First, God’s promises were never intended to guarantee salvation to every Israelite by birth (9:6b-29). Second, the people of Israel themselves are to blame for failing to embrace God’s righteousness in Christ, despite God’s clear word to them (9:30-10:21). Furthermore, some Israelites, like Paul, are being saved, and in them God’s promises are being fulfilled (11:1-10). Finally, in the climax to his argument, Paul counters the arrogant boasting of some Gentile Christians by reminding them that it is only through Israel that salvation has come to them and that there awaits a day when God’s promise to Israel will come to full realization and "all Israel will be saved” (11:12-36).
The gospel and the transformation of life (Rom. 12:1-15:13). The last major section of Paul’s theological treatise is devoted to the practical outworking of God’s grace in the gospel. In an initial summary statement, Paul reminds his readers that this grace of God should stimulate sacrificial giving of themselves in service to God (12:1-2). This service can take various forms, as the manifold gifts God has given his people are exercised (12:3-8). The many detailed aspects of this service to God are to be permeated by love (12:9-21). Serving God does not mean, Paul cautions, that the Christian can ignore the legitimate claims that government makes on us (13:1-7). Nor, though free from the law, can Christians ignore the continuing validity of the commandment that summarizes the law: loving our neighbor as ourselves (13:8-10). The Christian is to serve God in this way, recognizing that the day of salvation is already casting the rays of its light on our path, and our lives must reflect that light (13:11-14). Finally, Paul tackles an issue that was apparently a very divisive one in the church at Rome and, no doubt, elsewhere: the observance of certain dietary codes and rituals (14:1-15:13). Some of the Christians in Rome prided themselves on being strong in faith and looked down on others who were not convinced that their faith allowed them to eat any kind of food or to ignore set days of worship. They in turn condemned the so-called strong in faith as compromisers. Paul, while aligning himself with the strong, demands that each side respect the opinions of the other side and learn to live in mutual tolerance.
The epistolary conclusion (Rom. 15:14-16:27) contains information about Paul’s situation and travel plans (15:14-29), a request for prayer as he prepares to bring the collection to Christians in Jerusalem (15:30-33), a commendation of a sister in Christ and a long series of greetings (16:1-16), and a final warning about false teachers, followed by personal notes and a benediction (16:17-27 [vv. 25-27 are textually uncertain]).