ROMANS (Epistle)

The first of Paul’s epistles in the NT is chronologically the sixth, having been written in Corinth. This is clear from the greetings (Rom. 16:23, cf. 1 Cor. 1:14; 2 Tim. 4:20) and from the fact that the epistle was most likely brought to Rome by Phoebe, deaconess of the church in Cenchrea ( Rom. 16:1), one of the ports of Corinth (Acts 18:18).

If so, the apostle wrote this epistle at the time of his passage through Greece (Acts 20:2, 3) in the winter of AD 57-58. Paul had long longed to go to Rome (Rom. 1:1012; 15:23). Having completed his mission in the East (v. 23), he desired to stop at Rome on his planned journey to Spain (Rom. 15:28).

But the apostle desired to go first to Jerusalem to bring the gifts of the Gentile churches (Rom. 15:25, 26). Not knowing what would become of him in the course of this dangerous journey (Rom. 15:30-32; Acts 20:22), Paul sent this letter to Rome, where he had many friends (cf. Rom. 16). An apostle to the Gentiles, he considered himself responsible for the church in Rome (Rom. 15:15, 16), even though he had not yet been able to visit it.

The theme of this epistle, one of the most systematic of those written by Paul, was inspired by the controversies that he had had to sustain, and by the need to define the Gospel that he preached among the Gentiles. This letter, of great importance, deals in a detailed way with the question of salvation.

Why is this very detailed exposition addressed precisely to the Christians of Rome? Undoubtedly because the apostle, aware of the importance of the testimony given in the capital of the Empire, wants to strengthen the faith of Christians, and warn them against error.

While the Epistle to the Galatians constitutes the Magna Carta of Christian freedom, the Epistle to the Romans exposes the fundamental principles of faith. A. Analysis: After the mention of the recipients and the greetings (Rom. 1:1-7), and the expression of his great interest in the Christians in Rome (Rom. 1:815), the apostle indicates which It is the essence of his Gospel and the theme of the epistle: “The gospel… is the power of God for salvation to everyone who believes… in the gospel the righteousness of God is revealed by faith and for faith” (Rom. . 1:16, 17).

Paul then exposes the universality of sin and the need for grace for justification (Rom. 1:18-3:20). He declares, at the outset, that the Gentiles are under the rule of sin, and under condemnation (Rom. 1: 18-32). The Jews are equally guilty before God (Rom. 2).

Paul then refutes the objection that this amounts to the loss of Israel’s privileges. To this he responds that the privilege of the Jews consists in being repositories of revelation, but that their own Scriptures declare them sinners (Rom. 3: 1-19).

What the Law does is give rise to transgression, because man is a sinner, and is not subject to the Law of God (see LAW); the guilt of sin is universal (Rom. 3:20). However, God justifies every believer because of the redemptive work carried out by Christ (Rom. 3:21-30).

The apostle demonstrates this point by relying on the OT (Rom. 3:31-4:25) and demonstrates that salvation through faith is the basis of the Christian experience (Rom. 5:1-11). Drawing a parallel between Adam and Christ, he establishes that God has acted on the same principles, both with regard to the old and new humanity (Rom. 5: 12-21).

Paul then refutes three objections relating to the doctrine of salvation received exclusively by faith, in virtue of Christ’s sacrifice for us.

(a) The doctrine of salvation by faith does not incite believers to sin, since faith in Christ implies union with the Savior, which lifts the believer to a new life with a new moral nature (Rom. 6 :1-14).

(b) The doctrine of deliverance from the yoke of the Law does not exempt the believer from moral action; What happens is that the Law is no longer the principle of his actions. His motives derive from the fact that he has completely consecrated himself to God to do his will in the context of a new life (Rom. 6:15-7:6).

(c) Paul was also intended to imply that the Law was something evil. To this the apostle replies that what it is about is that the Law cannot save, not that it is bad. Man is a sinner and incapable of observing it; hence precisely the need for his salvation, since the Law, exercising its ministry, condemns and kills him (Rom. 7: 7-25).

Having refuted these objections, Paul demonstrates (Rom. 8) that the redemptive work of Christ provides for the spiritual renewal, complete sanctification, and definitive triumph of those who are in Christ and who, chosen and called by God, have a part in the total manifestation of His love.

Having defined the evangelical doctrine of salvation, the apostle applies it to the case of Israel, the chosen people, who as a nation have not accepted it. The apostle explains that the promise of salvation had never been given in a comprehensive way to the entire Jewish people, but only to the “elect”, the true descendants of Abraham, chosen by God (Rom. 9:1-13).

Paul cites the OT to support the doctrine of the Lord’s sovereign election (Rom. 9:14-29; see ELECTION). He adds that the rejection on the part of the Jews comes from their rejection of their own Scriptures regarding salvation (Rom. 9:30-10:21). However, Israel is not totally rejected, because the promised “remnant,” the chosen Jews, have believed (Rom. 11:1-10).

The time will finally come when the Jewish nation as such will convert and accept its Redeemer, its Messiah, as do the believers who emerged from the Gentiles (Rom. 11: 11-36). The end of the epistle contains exhortations to put Christian principles into practice (Rom. 12), to fulfill civic and social duties (Rom. 13), to live in love and unity (Rom. 13:115:13) .

The epistle concludes with personal messages and greetings (Rom. 15:14-16:27). B. Structure of the Epistle to the Romans. There are two main hypotheses about its original composition, but they have a mere literary interest, lacking any doctrinal importance.

(a) Since the epistle was to be circulated, it would have been abbreviated by omitting local references (e.g., the terms “in Rome,” Rom. 1:7), and deleting chapters. 15 and 16, but without touching the doctrinal and practical hortatory sections.

In support of this hypothesis it is adduced that the doxology of Rom. 16:25-27 appears in some mss. at the end of the chapter. 14, or simultaneously at the end of chap. 14 and 16.

It is also argued that Tertullian, Irenaeus and Cyprian do not cite any passage from chaps. 15 and 16, of which Marcion also makes no mention. However, the circumstantial nature of these chapters more than explains these omissions.

The theory of abbreviation is only based, then, on the presence of the doxology at the end of the chapter. 14 in some mss. This is a very weak argument, and all the more so since none of the mss. that exist today present the epistle abridged in any way.

(b) The second hypothesis assumes that chap. 16 was not originally part of the epistle, but was a separate letter recommending Phoebe to the church at Ephesus. It is argued, and rightly so, that chap. 15 forms a unit with 14, its sequel being about the spirit of sacrifice that the strong have to display for the sake of the weak.

On the other hand, chap. 15 ends in v. 33 with some blessing analogous to that presented in some of Paul’s other epistles (2 Cor. 13:11; 1 Thes. 5:23; 2 Thes. 3:16; Phil. 4:9), forming a natural conclusion. So, chap. 16 would be an extra. To this it can be answered that:

(A) There are times when greetings follow a doxology, or a blessing, or even an amen (Phil. 4:20; 2 Thes. 3:16; cf. 2 Tim. 4:18).

(B) Chap. 16 is part of the epistle in all mss. acquaintances.

(C) The presence of Priscilla and Aquila in Rome is easily explained. They traveled a lot; They were in Rome when the Jews were expelled from the city by an imperial decree. The couple spent about a year and a half in Corinth, and accompanied Paul to Ephesus. This couple dedicated themselves to expanding Christianity in this city, where they remained, at least, until Paul returned from Jerusalem. It is possible that they went to Rome to prepare for Paul’s arrival (Acts 19:21).

(D) It is possible that Epenetus, “the firstfruits of Asia” (Rom. 16:5), having become the province of Asia, had gone to Rome. In fact, Christians, Jews and Gentiles came from all places to the imperial city. Epaphras of Colossa, Aquila of Pontus, and Herod the tetrarch all came to the capital.

(E) It is demonstrated that the Christians greeted in chap. 16 had names that were common in Rome.

(F) The fact that the greetings are addressed to numerous people does not imply that all of them, without exception, were personally known to the apostle. There is no doubt that Aquila, Priscilla and other correspondents had mentioned these firm and zealous Christians in their letters.

C. AUTHENTICITY. The authenticity of this epistle has never been seriously questioned. The character and genius of Paul is recognized in it, which qualified him to write the most complete and systematic exposition of the truths of salvation.

Allusions or quotations from this letter are found in the writings of Clement of Rome, Ignatius, Justin Martyr, Polycarp, Hippolytus, Marcion, in the Canon of Muratori, the Vetus Latina and Syriac versions. Since the time of Irenaeus, the epistle has been universally recognized as Pauline and canonical. Internal testing is equally powerful. The author claims to be Paul (Rom. 1:1); what he claims of himself can only be applied to the great apostle of the Gentiles (Rom. 11:13; 15:15-20).

The style, argument, and doctrine are patently Paul’s. It is not surprising that the Epistle to the Romans has played such an important role in the history of the Church. His influence was immense on Augustine of Hippo, on the Reformers, and every time there has been a genuinely biblical awakening this epistle has been a pivotal center.