Romans (Exploring the New Testament)

 At the center of “the good tidings of great joy” that were spoken to the shepherds of Bethlehem was a Savior, One who would redeem His people. This subject of redemption is defined and developed by Paul in his letter to the Romans, the most orderly and detailed treatment of salvation in the New Testament.

Background

For many years the apostle had wanted to visit the Christians in Rome (15:23), desiring to establish them in the faith (1:11). While Paul had been heretofore hindered, he stood ready “to preach the gospel to you that are at Rome also” (1:13–15). On his third missionary journey, shortly before leaving Corinth (Acts 20:1–3), Paul wrote this letter in lieu of a visit, and sent it, apparently, by the hand of Phoebe of Cenchrae (16:1, 2). Soon afterward he was arrested in Jerusalem (Acts 21:27ff.). Thus, as it turned out, he did arrive in Rome, but not as a free man (Acts 28:16).

Outline

The theme of the letter is redemption (3:24). Throughout the book Paul carefully develops five aspects of the subject of redemption.

Introduction
1:1–17

Sin—The need for redemption
1:18–3:20

Gentile sin
1:18–2:16

Jewish sin
2:17–3:8

Universal sin
3:9–20

Justification—The provision of redemption
3:21–5:21

Sanctification—The effect of redemption
6:1–8:39

The union with Christ
6:1–23

The conflict of natures
7:1–25

The victory by the Spirit
8:1–39

Jew and Gentile—The scope of redemption
9:1–11:36

Israel’s past—God’s judgment for sin
9:1–33

Israel’s present—God’s offer of salvation
10:1–21

Israel’s future—God’s promise of restoration
11:1–36

Service—The fruit of redemption
12:1–15:13

Conclusion and greetings
15:14–16:27

Purpose and Content

Paul’s introductory words combine many remarks of a personal and a theological nature (1:1–17). He tells a good deal about himself. He is a bondservant of Christ, yet an apostle (1:1). His commission is to the nations (1:5). He is a man of prayer (1:9, 10), an earnest worker (1:13–15), and unashamed of the message he proclaims (1:16). Along with this, he describes the Gospel as being prophesied in the Old Testament (1:2), centered in the Son of God (1:3), “dynamite” that brings salvation to those who believe it (1:16), and a revelation of God’s righteousness to the faithful ones (1:17).

The first major division of the epistle (1:18–3:20) delineates the sinful condition of man and demonstrates the universal need for redemption. Common to the descriptions of various classes of persons is a picture of spiritual and moral degeneration. Indeed, the former leads to the latter.

Man has turned away from God and fallen into idolatry (1:21–23); thus “God gave them up” (1:24, 26, 28). Some have condemned their fellowmen, but they are in reality worthy of condemnation themselves (2:1–3), for they practice the same things. God “will render to every man according to his deeds” (2:6). Gentiles, without the written law of the Jews, have the voice of conscience within (2:14, 15). With all his privileges, the Jew himself has not maintained his spiritual life, and the name of God is blasphemed among the Gentiles because of Jewish failure (2:24, 25). The final verdict declares the guilt of all before the righteousness of God. By works “shall no flesh be justified in his sight” (3:20).

Then the provision of God is declared (3:21–5:21). Justification is the answer—and it is “by faith of Jesus Christ unto all and upon all them that believe” (3:22). God is able to maintain His own righteousness and yet declare the sinner righteous because of the redeeming work of Christ (3:24–26). To illustrate the principle of justification by faith, Paul draws upon the example of Abraham (as he had done earlier in Galatians), showing that Abraham’s acceptance preceded both the institution of circumcision and the giving of the Law; thus it was by his faith alone that he was declared righteous (4:10–13). Having been justified, the sinner is able to realize some of the benefits (5:1–11) that accrue from the work of the Lord Jesus (5:12–21).

Next, the logical effect of redemption is discussed (6:1–8:39). The implications of the new relationship with God are far-reaching. A new life (6:11) and a new loyalty (6:12–14) should be manifested. Despite the constant demands of the old nature to dominate (7:24), there is victory through the work of the Holy Spirit (chap. 8). He empowers (8:16) and intercedes (8:26). Surely the Lord’s promise is true, “My grace is sufficient for thee” (2 Cor. 12:9).

Following this, Paul makes clear the universal nature of the message (9:1–11:36). It is to both Jew and Gentile. Though God may have set aside His people Israel, He has not cast them off (11:1). He is sovereign and is only working out His purpose of redemption (9:19–32). There is yet a day of restoration and blessing for Israel (11:25–32). In the present day, the Gospel goes out to all and “whosoever shall call upon the name of the Lord shall be saved” (10:13).

In the last major division of the letter, Paul describes the outworking of redemption (12:1–15:13). Beginning with a plea for complete dedication to the Lord (12:1, 2), Paul goes on to show the varied responsibilities and relationships of the Christian. The Christian is to evaluate himself sanely in the light of the grace of God; to fulfill his ministry within the church (12:3–8); and to have proper relationships to other individuals (12:9–21), to government (13:1–7), to society (13:8–14), and to Christians who differ from him in personal scruples (14:1–15:13).

The concluding words are largely personal in nature, consisting of the hopes and plans of the apostle, especially with reference to Paul’s visit to Rome, and a list of greetings to friends and fellow workers in the church (15:14–16:27).

Dunnett, W. M. (2001). Exploring the New Testament (pp. 57–59). Crossway Books.