That the apostle Paul wrote the epistle to the Romans is not a matter of dispute. But when we recognize that Paul is the author we must not fail to appreciate what this involves in relation to the contents of the epistle. No one can read the epistle with any degree of attention without noting the emphasis which falls upon the grace of God and, more particularly, upon justification by grace through faith. In this Gospel Paul gloried, and to this Gospel he was separated (1:1). When he says “separated” he means that all bonds of interest and attachment, alien or extraneous to the promotion of the Gospel, had been rent asunder and all his interests and ambitions had become dedicated to the cause of the Gospel. This consecration must be placed against the background of what Paul had once been. He had been the archpersecutor of the Church of God and had thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth (Acts 26:9). Behind this opposition was religious zeal for a way of acceptance with God that amounted to the antithesis of grace and of justification by faith. Hence when Paul writes this greatest polemic in exposition and defence of the Gospel of grace, it is as one who had known to the fullest extent in the depths of his own experience and blinded zeal the character of that religion which now as the bondservant of Jesus Christ he must expose as one of sin and death. “For I through law died to law that I might live to God” (Gal. 2:19). “From works of law no flesh will be justified” before God: “for through the law is the knowledge of sin” (Rom. 3:20; cf. 7:9, 10).

Occasion

There are sufficient indications given in this epistle and in the book of Acts to determine with reasonable certainty the place and time of writing. In the epistle it is made plain that as he was writing he was on the eve of departure for Jerusalem with a contribution having been made in Macedonia and Achaia for the poor among the saints at Jerusalem. This would imply that he was proximate, at least, to Macedonia and Achaia (15:25–29). The reference to Cenchreae (16:1), the port of Corinth, and the recommendation of Phoebe, a servant of the church there, who apparently was about to depart for Rome, are further indications of the apostle’s whereabouts when he wrote the letter. He speaks of Gaius as his host (16:23), and in 1 Corinthians 1:14 he speaks of Gaius as one of those whom he baptized in Corinth. This would indicate that he was resident in Corinth.

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In Acts 20:2, 3 we are informed that Paul on his third missionary journey came to Greece and spent three months there, after which he departed to go to Jerusalem and passed through Macedonia. After the days of unleavened bread he sailed from Philippi (Acts 20:6) and he was hastening to be at Jerusalem on the day of Pentecost. This would mean that he had left Corinth not later than March of that year. Referring to this journey to Jerusalem in his speech before Felix, Paul says that he came to bring alms and offerings to his own nation (Acts 24:17). There is every good reason to identify this presentation of offerings with the contribution of Romans 15:26.

Hence the evidence would indicate that the epistle was written from Corinth towards the end of Paul’s three months stay in Greece on his third missionary journey. Although an earlier year has been proposed, this is generally computed as 58 A.D.

Outline

The epistle conveniently falls into the following broad divisions:

Salutation—1:1–7;

Introduction—1:8–15;

Theme—1:16, 17;

Universal Condemnation—1:18–3:20;

The Gospel of God’s Righteousness—3:21–31;

Old Testament Vindication—4:1–25;

The Fruits of Justification—5:1–11;

The Parallel between Adam and Christ—5:12–21;

Sanctification—6:1–8:39;

The Question of Israel—9:1–11:36;

Practical Duties—12:1–15:13;

Retrospect, Greetings, Doxology—15:14–16:27.

Content

Paul has not yet visited Rome. It is this fact that explains the length of the introduction—he is jealous to inform the Church at Rome of his earnest desire and determination to go thither (cf. also 15:22–29). But it also accounts in part for the character of the salutation. In 1:3, 4 we have a summary of the Gospel and we cannot overestimate the significance of this definition. The same is true of the theme stated in 1:16, 17. In one way or another the latter comprehends all that is unfolded in the rest of the epistle—its various elements have the closest connection with the main subdivisions which follow.

This Gospel is meaningless apart from sin, misery, condemnation, and death. This is why the apostle proceeds forthwith to demonstrate that the whole world is guilty before God and lies under his wrath and curse (1:18–3:20). If the Gospel is for all without distinction, it is because all are in the same predicament in respect of sin and its curse. We might think that the apostle would have drawn the curtain of concealment over the squalor of iniquity and degradation depicted in 1:18–32. Is it not a shame to speak of those things? Verily so. But, instead of drawing the curtain of concealment, the apostle draws it aside and opens to view the degeneracy of human reprobation. Why? It is upon that degradation that the righteousness of God supervenes, and it is a righteousness that meets the situation created by human sin. It is because this righteousness is revealed in the Gospel that the Gospel is the power of God unto salvation to everyone that believes.

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The righteousness contemplated is God’s righteousness. It is a righteousness, therefore, with divine quality, not indeed the attribute of justice but nevertheless a righteousness with divine attributes and properties. It is contrasted not merely with human unrighteousness but with human righteousness. On that aspect of the Gospel with which Paul is dealing in the early part of the epistle, it is human righteousness that is the epitome of the religion of this world. Only a God-righteousness can measure up to the desperateness of our sinful situation.

It is this theme that is unfolded in 3:21–26: “But now the righteousness of God without the law is manifested … the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.” Here it is made clear that justification with God is that which this righteousness secures, and it is a righteousness that comes through the redemption which is in Christ and the propitiation which he accomplished. Propitiation is God’s own provision to show forth his justice to the end that he may be just and the justifier of the ungodly.

This theme is brought to its focal point in 5:15–19 where it is set forth as the free gift of righteousness to us and consists in the righteous act and obedience of Christ (vss. 17, 18, 19). It is by his obedience that we are constituted or reckoned righteous. Thus grace reigns through righteousness unto eternal life through Jesus Christ our Lord (5:21).

Paul places sustained emphasis upon faith—the Gospel is “the power of God unto salvation to every one that believeth,” “the righteousness of God revealed from faith to faith,” “the righteousness of God which is by faith” (1:16, 17; 3:22). It is not therefore a righteousness efficient unto the salvation of all indiscriminately. But it is one invariably efficient wherever there is faith. There is signal congruity here. If it is a God-righteousness, it is also a faith-righteousness. These are mutually interdependent because of their respective natures. It is faith that places us in the proper relation to this righteousness because faith is receiving and resting—it looks away from itself, it rests entirely in God and Christ, it is self-renouncing and finds its all in Christ.

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This doctrine of grace might seem to give license to sin—let us continue in sin that grace may abound (cf. 6:1). It is to the refutation of this false inference that chapter 6 is devoted. The falsity is disclosed by the consideration that if we died to sin we can no longer live in it (6:2). And our death to sin is guaranteed by our union with Christ in his death and resurrection (6:3–5). By union with Christ we have come under the reign of grace, and sin can no longer exercise the dominion (6:14). The strength of sin is the law and to die to sin is the same as to die to the law—“ye also are become dead to the law by the body of Christ” (7:4). This is the basis and assurance of sanctification. Christ died for us—this is our justification. But if he died for us, we died with him—this is the guarantee of sanctification.

Are believers, therefore, entirely quit of sin? Paul corrects any such misapprehension in 7:14–25. There is the contradiction arising from surviving and indwelling sin. It is not the conflict of despair, however. Paul admits: “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord” (7:24, 25). There is the note of triumph in hope. “Hope maketh not ashamed” (5:5). Are believers quit of conflict with adversaries? Chapter eight is the certification that they are not. But the same chapter teems with assurance that they are more than conquerors through him who loved them. The span of God’s grace is an ellipse bounded by two foci which are none other than eternal election and glorification—they were predestinated to be conformed to the image of the Son, and they will be glorified with Christ (8:17, 28–30).

In enunciating his theme Paul had said “to the Jew first” (1:16). The rejection of the Gospel by Israel as a whole might seem to make this mockery, and the promises of God might seem to have come to naught. With this the apostle deals in chapters 9–11. His conclusion is that God has not cast off his people whom he foreknew (11:1, 2), that although Israel has been cast off for a while, although the people have grievously trespassed and suffered defeat (11:12, 15), yet this is but a hardening in part (11:25), that one day there will be their fullness in contrast to their trespass and defeat (11:12), their reception into divine favor and blessing in contrast to their rejection (11:15), and a universality of salvation in contrast to their temporary hardening (11:26). It is the promise of a restoration of Israel commensurate with the rejection which their unbelief entailed.

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Grace does not waive responsibility; it calls to a high and holy vocation. The latter part of this epistle deals with the manifold duties of this vocation. The call to duty and privilege is summed up in 12:2, and the basic criterion of virtue is the ten commandments (cf. 13:9) the fulfillment of which is love (13:10). Here the question and answer of 3:31 are brought to the fullest vindication—“Do we then make void the law through faith? God forbid: yea, we establish the law.” Grace does not abrogate the law as a standard of life.

Literature

The commentaries by Charles Hodge, Robert Haldane, E. H. Gifford, John Calvin, W. S. Plumer, H. C. G. Moule, and Floyd E. Hamilton will be helpful to the lay leader as well as the minister. For those interested in a more exacting study of Paul’s Epistle to the Romans, the following list of authors of commentaries may be consulted: H. A. W. Meyer, Sanday and Headlam, F. A. Philippi, F. Godet, Anders Nygren, A. Schlatter, Th. Zahn, Henry Alford, C. K. Barrett, and J. P. Lange. All commentaries must be used with discrimination as they reflect different views of interpretation and theology.

JOHN MURRAY

Professor of Systematic Theology

Westminster Theological Seminary

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