CHAPTER TWELVE
The Letter to the Romans
Orientation
Widely regarded as the most important letter ever written, the Letter to the Romans is Paul’s most comprehensive explanation and defense of the gospel he preaches. Romans was hugely influential for the Protestant Reformation, with its major themes of justification by faith, union with Christ, and life by the Spirit profoundly shaping Reformation theology.
The Historical Origins of Romans
Paul’s gospel is the power of God for the salvation of everyone who believes. Jews and gentiles alike are under sin, but God shows mercy by presenting Christ as a sacrifice that makes believers right with God. By dying with Christ, believers have escaped slavery to sin and death and now have life in the Spirit. This message is consistent with God’s plans spanning history, including his relationship with Israel. Paul’s gospel leads to a transformed life of love and worship.
The Church in Rome
The Gospel Is the Power of God for Salvation
READ ROMANS 1:1–17
The letter begins with an extended introduction of the author. Paul the apostle has been set apart for the gospel of God (1:1), which was promised by God, centers on Jesus Christ, and involves Christ’s appointment to be the Son of God through his resurrection (1:2–4). Paul has been called to see the gentiles come to faith in this Christ (1:5–6).
The Son of God
The Structure of Romans
Because of his apostolic commission to preach Christ to the gentiles, Paul wants to visit the believers in Rome, whose faith is known around the world (1:8). Paul is faithful in prayer for them (1:9–10) and wants to visit them for their mutual encouragement (1:11–12). Though previously prevented from visiting them, Paul is eager to preach the gospel to them in Rome (1:13–15). Paul is not ashamed of the gospel that he has been commissioned to preach, since it is the power of God for salvation (1:16a). This message will save all who believe, whether Jew or gentile, because it reveals the righteousness of God (1:16b–17).
Figure 12.1. The forum in Rome [Shutterstock / Miyah]
A Fourth-Century Overview of Romans
Gentile Guilt before God
READ ROMANS 1:18–32
All people need to hear the gospel that Paul preaches, and he begins by showing the gentiles’ need for salvation. God’s wrath is being revealed even now against those who reject the truth about him (1:18). God has allowed all people to know something about him, such as his invisible attributes and eternal power (1:19–20), but they did not glorify him as God, and instead turned to various idols (1:21–23). Consequently, God gave them over to the desires of their hearts as they worshiped God’s creation instead of the Creator (1:24–25).
The desires of the gentiles’ hearts involved sexual impurity, including homosexual relations (1:26–27). God gave them over to these destructive desires and to the corruption of their minds (1:28). As a result, they have been filled with all kinds of evil and wickedness (1:29–31). Though being aware that God will condemn such practices, they continue to do them and encourage others to do so too (1:32).
Jewish Guilt before God
READ ROMANS 2:1–29
While the previous section about gentile guilt would have been affirmed by Jewish readers of Paul’s day, the next section points the finger at Jews. If they judge gentile unbelievers, they condemn themselves because they do the same things (2:1–3). Instead of repenting of their sins, Jews have hardened their hearts and are storing up wrath for themselves (2:4–5).
God will judge each person according to their deeds: eternal life will be given to those who seek good, glory, honor, and immortality, but wrath and anger to those who reject the truth and righteousness (2:6–8). The same judgment will be extended to both Jews and gentiles, for there is no favoritism with God (2:9–11). Even having the law (as the Jews do) is not a great advantage in judgment because Jews must obey it, not just hear it, and gentiles can know the right way to live by their hearts and consciences (2:12–16).
William of St. Thierry’s Exposition of Romans
Jews who know God’s will and law, and who seek to teach the ignorant, ought to teach themselves too (2:17–21a). While they teach against theft, adultery, and idolatry, do they keep themselves from such things (2:21b–23)? Rather, God’s name is dishonored by Jewish disobedience (2:24). By the same token, the Jewish practice of circumcision is beneficial only if a person keeps the law (2:25). Indeed, the “true Jew” is so inwardly, with a “circumcision of the heart” by the Spirit (2:26–29).
The Whole World Stands Condemned
READ ROMANS 3:1–20
Though Jews are just as liable for God’s judgment as gentiles, Paul stresses that there are nevertheless great advantages for the Jew, for they have been entrusted with the very words of God (3:1–2). Though some of his people have been unfaithful to him, God remains faithful to his people, which highlights his righteousness (3:3–4).
Figure 12.2. Statue of St. Paul holding a sword in front of the Basilica of Saint Paul outside the Walls in Rome [Shutterstock / Przemyslaw Skibinski]
Paul then explores a possible objection to the judgment of God, anticipating that someone will say that because their unrighteousness highlights God’s righteousness, they should not be judged (3:5–7). But he simply dismisses the suggestion by saying that their condemnation is deserved (3:8).
Then comes the main point of the chapter, as Paul combines the guilt of gentiles (1:18–32) with the guilt of Jews (2:1–29) and concludes that Jews and gentiles alike are all under sin (3:9). He supports the point with the series of quotations from Psalms and Isaiah (3:10–18) that together declare, “There is no one who does what is good, not even one” (3:12). The law further underscores Paul’s point, since it renders the whole world subject to God’s judgment (3:19). No one will be justified through the law, since the law simply further reveals human sin (3:20).
Justification by Grace
READ ROMANS 3:21–31
Having established the universal guilt of humanity, Paul turns to address the only solution open to us. Apart from the law, which condemns, the righteousness of God has been revealed through faith in Jesus Christ (3:21–22a). Because it is received by faith in Christ, this good news applies equally to Jew and gentile alike (3:22b). All people have sinned and fall short of the glory of God (3:23), and likewise all are justified freely through redemption in Christ Jesus (3:24).
The Righteousness of God
Redemption in Christ brings justification, and this is achieved by his sacrifice in blood, which is received by faith (3:25a). In other words, the offering of Christ’s body in his crucifixion is the sacrifice that achieves atonement, or propitiation. This sacrifice takes effect for all who trust in Christ.
Expiation or Propitiation?
This sacrifice also demonstrates the righteousness of God, since he had previously allowed sin to stand without being properly dealt with (3:25b). God might have been charged with unrighteousness because sin had not been fully punished. But Christ’s sacrifice fully dealt with the sin of humanity, thus vindicating God’s righteousness—sin was properly judged in that sacrificial offering. Thus, Christ’s atoning sacrifice declares the righteousness of God as well as the righteousness of all people who trust in Christ (3:26).
Because righteousness can be granted only through faith in Christ’s atoning sacrifice, Paul dispels any temptation to boast in one’s standing. A person is justified by faith in Christ’s accomplishment, not in any personal accomplishment (3:27–28). There is no higher standing for Jews over gentiles, since all are justified by the same faith in the same Christ (3:29–30). Perhaps ironically, justification by faith does not nullify the law but rather upholds it (3:31).
Figure 12.3. Sacrificio di Isacco by G. B. Pittoni [Shutterstock / Renata Sedmakova]
It Has Always Been by Faith
READ ROMANS 4:1–25
Having made the bold claim that it is only by faith in Christ that people can be declared righteous, Paul defends this point by appealing to the examples of Abraham and David. He argues that both were justified by faith (not works), which shows that it has always been by faith. Therefore, Paul’s message is not something brand new.
Abraham had nothing to boast about, because he believed God and it was credited to him for righteousness (4:1–3). His righteousness was bestowed to him as a gift, not as payment for his good works (4:4–5). David likewise depended on the gift of righteousness, rather than being owed it because of good deeds. In fact, his not-good deeds were forgiven and not charged to his account (4:6–8).
Abraham and David
Paul then pivots to show that righteousness by faith is open to everyone, whether Jew or gentile. Since Abraham was given righteousness through his faith before he was circumcised, righteousness cannot depend on that Jewish practice (4:9–10). Rather than receiving righteousness through circumcision, circumcision became a sign of the righteousness that Abraham already had through faith (4:11). As such, Abraham truly is the father of all (as his name means), because both the circumcised (Jews) and noncircumcised (gentiles) can follow in the footsteps of his faith (4:12).
The reason why righteousness must be by faith, and not by circumcision or any other kind of human qualification, is that faith depends on the promise of God. God’s promise to Abraham that his dependents would inherit the world did not come through the law (4:13). A person who depends on the law empties the promise of its meaning (4:14–15). But the promise requires faith, not law, which means that it must be according to God’s grace—his pure gift. And if it is by grace, then all who have the faith of Abraham may share in the promise (4:16).
Paul then zeroes in on the nature of Abraham’s faith in God. He believed God’s promise that he would become the father of many nations, even though he was old and Sarah’s womb was dead (4:17–19). Because Abraham believed—even against the plain facts of biology—God credited him with righteousness (4:20–22). In the same way, anyone who believes God, who raised Jesus from the dead, will be credited with righteousness (4:23–24). Christ died for our trespasses and was raised for our justification (4:25). Just as God brought life from Sarah’s dead womb, so he brings life out of Jesus’s dead body. Jesus himself received life again, but also all who believe in him.
Peace with God
READ ROMANS 5:1–11
In the previous two chapters Paul has established that believers are declared righteous by faith. Now, because of that, he says, we therefore have peace with God (5:1). Instead of being God’s enemies, believers are now restored to him in peaceful harmony. This peace with God brings access to the grace that enables believers to stand before him, and it results in rejoicing (5:2).
Such rejoicing even takes place amid sufferings, which develops endurance within the suffering believers (5:3). Endurance likewise fosters character, which brings about hope (5:4). Hope is a certain expectation and will not let us down, because God’s love has already been given to us through the Holy Spirit (5:5).
The love of God now becomes Paul’s focus. His love for humanity is proved by the fact that Christ died for us while we were still God’s enemies (5:6–8). And having been declared righteous through Jesus’s blood, believers will be rescued from facing God’s wrath (5:9), which, as Paul has already argued, would otherwise justly come to all humanity. If God was willing to reconcile us to him even while we were his enemies, we can be confident that he will save us from the coming judgment (5:10), which is another cause for rejoicing (5:11).
Adam vs. Christ
READ ROMANS 5:12–21
So far, Paul has shown how his gospel is consistent with God’s previous activity reaching all the way back to Abraham. Now Paul shifts to show an even bigger picture by comparing Christ to the very first man, Adam. Sin and death entered the human world through Adam and spread to all people (5:12). Though the law, which makes sin all the more obvious, had not yet come, sin was already in the world and death reigned from the time of Adam to the lawgiver, Moses (5:13–14).
The comparison with Christ is a negative one. Adam’s one sin brought widespread judgment and condemnation into humanity. But after widespread human sin, the gift of righteousness comes through Jesus Christ (5:15–16). While death reigned through Adam’s one sin, those who receive Christ’s grace and righteousness will reign through Christ (5:17). While one trespass leads to universal condemnation, one act of righteousness offers universal righteousness and life (5:18–19). When the law finally did come, trespasses increased because the law made it possible to catalog and keep a record of sin. But when sin increased, grace increased all the more (5:20). In short, the reality is that in Adam’s world, sin and death reigned. But in Christ, grace and righteousness will reign (5:21).
Figure 12.4. Mosaic of Adam and Christ by the Franciscan friar Jacobus in the Baptistery of Saint John in Florence [Shutterstock / Bill Perry]
Shall We Continue in Sin?
READ ROMANS 6:1–23
Paul then anticipates a key question in light of all he has said so far. If salvation is by grace, why not continue in sin? Indeed, if increased sin magnifies God’s grace, why not sin all the more (6:1)? His short answer to the question is No! (6:2a). But then he launches into the longer answer.
The longer answer begins with his own question: “How can we who died to sin still live in it?” (6:2b). The remainder of the chapter unpacks the significance of this question. First, Paul reminds his readers that their baptism into Christ connected them to his death (6:3). And if connected to Christ in his death, they are also connected to him in his resurrection, resulting in “newness of life” (6:4–5).
Being connected to Christ in his death means that the “old self” has been crucified, making the sinful body powerless. This means that believers are no longer slaves to sin (6:6–7). And since Christ died to sin once and for all, death no longer has any power over him. This means that believers are also dead to sin and alive to God in Christ (6:8–11). His status of life and conquered death becomes ours because we have been connected to him.
Dying and Rising with Christ
Being dead to sin, believers must not allow sin to reign in their bodies. Having been set free from sin, they should not give sin any control again. All parts of their body and person should be offered as weapons to serve God in righteousness, rather than weapons for unrighteousness (6:12–14).
Finally, Paul returns to the original question. Should we sin because we are under grace? The short answer is the same: No! (6:15). Though once slaves to sin, believers have been set free from sin in order to become slaves to righteousness and to God (6:16–23).
Married to the Law
READ ROMANS 7:1–13
Being united to Christ in his death also has implications for the way believers relate to the law of Moses. Paul argues that the law is like a marriage partner: you’re bound together until death. But if you have died with Christ, you are no longer “married” to the law (7:1–3). Instead of belonging to the law, believers now belong to God. While the law once provoked sinful passions that bring death, believers are now released from the law and live by the Spirit (7:4–6).
But the problem with the law is not the law’s fault. The problem with the law is that it points out sin, and once a person starts thinking about sin, it springs to life (7:7–8). Though the law was meant for life, it resulted in death because of sin, even though the law itself is holy, just, and good (7:9–12). In the end, death is sin’s fault—not the law’s fault—but through the law sin became truly “sinful” (7:13).
READ ROMANS 7:14–25
Paul then moves to a first-person account of struggling with sin. The passage is hotly debated because, while it sounds like Paul is simply describing his own experience, many commentators believe that he is speaking as a “non-Christian” version of himself, or perhaps a “pre-Christian” version.
Who Is the “I” in Romans 7:14–25?
Whoever it is speaking here, he is a slave to sin and continues to do the things he hates because of sin living in him (7:14–17). Nothing good lives in his flesh, so even if he desires to do the right thing, he has no ability to do it and is forced to practice evil (7:18–20). Though he delights in God’s law, his body prefers the law of sin (7:21–23). He needs rescue from this body of death, and thankfully is rescued by God through Jesus Christ our Lord (7:24–25).
Life in the Spirit
READ ROMANS 8:1–17
For those in Christ, there is no condemnation, because the Spirit has set them free from sin and death (8:1–2). God condemned sin by sending Jesus in the flesh to die as a sin offering, thus fulfilling the law’s demand (8:3–4). Instead of living according to the flesh, which leads to death, believers now live according to the Spirit, which leads to life (8:5–7). Those living according to the flesh are unable to please God; believers are not in the flesh, but rather are in the Spirit and therefore belong to Christ (8:8–9). The Spirit who lives in believers is the same one who raised Christ from the dead, and will raise the dead in Christ too (8:10–11).
By the Spirit believers will put to death the misdeeds of the body, just as all of God’s children are led by the Spirit (8:12–14). Indeed, the Spirit enables believers to cry out to God as their Father and confirms them as his children (8:15–16). As God’s children, they are also his heirs and coheirs with Christ. And as Christ’s coheirs, believers will share in his suffering as well as his glory (8:17).
The Glory to Come
READ ROMANS 8:18–39
These truths lead Paul to reflect on his attitude toward suffering. Whatever sufferings are endured in this life, they are nothing compared to the glory that is coming (8:18). The creation itself anticipates the glory of the children of God and eagerly awaits its own liberation in concert with them (8:19–22). The Spirit living within believers is the firstfruits of what is to come; he connects us to the glorious future in Christ and helps us to anticipate it with patient hope (8:23–25). In the meantime, the Spirit intercedes for us, expressing to the Father our deepest longings without words (8:26–27).
The Fate of Creation
Whatever happens in this life, Paul affirms the good purposes of God at work through it all (8:28). After all, he predestined believers to be conformed to Christ, which is their ultimate good (8:29). Those he predestined he also called, justified, and will glorify (8:30). If God is willing to do all of this, as well as offer up his Son, will he not grant everything to his children (8:31–32)? No one can rob them of their standing with him, since God is the one who justifies and Christ is the judge of all—and he is already on their side (8:33–34). This means that no one and nothing can separate us from the love of God in Christ (8:35–39).
What about Israel?
READ ROMANS 9:1–33
With the end of chapter 8, Paul concludes his main exposition of the gospel he preaches, ending on the high note of the future glory of the children of God in Christ. With chapter 9, he turns to address a potential major problem for his argument. It is the question of why Israel has largely rejected Christ. Since Paul has been at pains to show that his gospel is consistent with the plans and workings of God throughout history, Israel’s rejection of Christ raises some serious issues. He spends the next three chapters addressing them.
Paul begins by expressing his personal anguish for his own people, the Israelites, and even wishes he could trade places with them, willing to be cut off from Christ himself if they would turn to him (9:1–3). They have been God’s special people, as the recipients of the covenants, the law, the temple, and the promises of God. Indeed, even Christ himself is descended from them (9:4–5).
Israelite rejection of Christ raises the question as to whether God’s word failed them. But in answer to that, Paul again reaches back behind Israel to father Abraham. Abraham’s true children are those who are “children of the promise,” rather than simply Abraham’s physical descendants (9:6–8). This point is illustrated by Abraham’s sons. Isaac, born of Abraham’s wife, Sarah, is Abraham’s true son (not Ishmael, born of the slave girl Hagar) because Isaac comes through God’s promise to Abraham and Sarah rather than through human effort (when Abraham slept with Hagar in order to force the promise to fruition himself). The same applies to Isaac’s son Jacob (9:9–13).
Since Abraham’s children are established by the promise of God, rather than by human credentials, it raises the question of God’s justice. Is God unjust? Paul’s short answer is No! (9:14). As God told Moses, he will have compassion on whom he chooses, and as with Pharaoh, he will harden whom he chooses (9:15–18). It is God’s prerogative—as God—to choose whom he will. This way, it all depends on God’s mercy rather than on human will (9:16).
This then raises the next question: If it is all up to God’s will, not human will, why are we held accountable (9:19)? Paul’s answer here is more blunt: “Who are you, a mere man, to talk back to God?” (9:20). In the end, God has every right to do as he pleases with the people he has created. Perhaps in order to display his power, mercy, and glory, he has chosen some for mercy and not others (9:21–23). The upshot of this is that he has called some from the Jews and some from the gentiles (9:24–26); indeed, as the prophet Isaiah taught, only a remnant of Israel will be saved anyway (9:27–29). So, then, some gentiles have received righteousness through faith, while some Israelites have not received it because they tried to attain it through the law (9:30–33).
Election in Israel’s History
READ ROMANS 10:1–21
Paul’s heart desires that Israel be saved (10:1). But while they have zeal for God, they don’t have understanding (10:2). Instead of understanding and accepting God’s righteousness through faith, Israel has attempted to establish its own righteousness through the law (10:3). But only Christ has fulfilled the law, and so righteousness can be accessed only through faith in him (10:4–7). All that is required for salvation is the confession and belief that Jesus is the resurrected Lord (10:9–10). Everyone who does so will be saved, whether Jew or Greek (10:11–13).
But how can people believe this message if they’ve not heard it? In order to hear it, there must be someone to preach it, and to preach it they must be sent (10:14–15). But the reality is that hearing does not equal believing, and many in Israel will defy the message even while many gentiles accept it (10:16–21).
Has God Rejected Israel?
READ ROMANS 11:1–36
The next question that Paul tackles is whether God has rejected his people. Again, the short answer is No! (11:1). The longer answer is that there is a remnant from within Israel who will be saved, which has always been the case in the history of Israel (e.g., in Elijah’s day), and Paul himself is an example of such (11:2–5). The salvation of a chosen remnant again underscores that it is by grace, because it is not determined by human action or will (11:6). Only the chosen remnant will find the truth, while the rest of Israel will be hardened (11:7–10).
This leads to yet another question: Has Israel stumbled too far, beyond recovery? The short answer is, again, No! (11:11a). The longer answer is that the salvation of the gentiles will make Israel jealous, in hope that some will believe (11:b–15). But there is no room for gentile arrogance in all of this, as Paul reminds them that they are like wild olive branches that have been grafted into a cultivated olive tree (11:17–21). And if they were grafted in, they can also be cut off again, while the natural branches can always be grafted back in (11:22–24). So, Paul affirms that Israelite unbelief actually serves the gentiles, since it gives them the opportunity to come to faith in Christ (11:25–32). Finally, the conclusion of this long section of chapters 9–11 sees Paul caught up in praise mode, as he utters a doxology dedicated to the inscrutable wisdom of God (11:33–36).
Where the Rubber Meets the Road
READ ROMANS 12:1–21
The whole of chapters 1–11 has seen Paul in theology mode, unpacking his gospel and answering several possible objections and questions along the way. Now, finally, in chapter 12 he turns to address the implications of all this for Christian living. In view of the amazing mercies of God (articulated throughout chaps. 1–11), believers ought to offer themselves as living sacrifices to God, resisting the world’s ideology while being transformed in their minds in order to know the will of God (12:1–2). This call to self-sacrifice and to the knowledge of God’s will serves as the frame for the remainder of the letter. It will shape all that follows.
A consequence of having a transformed mind is to not think too highly of oneself, but instead to have an understanding of being part of the body of Christ. Believers belong to one another, and each one’s gifts are to be used in service of the whole (12:3–8). Believers are to love one another deeply, show honor as appropriate, and be filled with zeal, rejoicing, and patience as they share with those in need (12:9–13). They should live in harmony, blessing their enemies, being humble and honorable, and allowing God to take justice on those who oppress them (12:14–21).
Figure 12.5. Model of ancient Jerusalem and the second temple [Shutterstock / Mikhail Semenov]
Submit to the Authorities
READ ROMANS 13:1–10
Another aspect of living with a transformed mind involves one’s attitude toward authorities in power. Even though Emperor Nero, a ruthless tyrant, was the ruler of Rome at the time of Paul’s writing, Paul nevertheless instructs his readers to submit to all governing authorities (13:1a). While this instruction might seem to put all the power in the hands of oppressive rulers like Nero, Paul quickly adds that all authorities are subject to God’s will (13:1b), which pushes believers to submission to rulers out of their submission to God but at the same time relativizes Nero’s power. In other words, even a supreme ruler like Nero is actually under God’s authority. He is not sovereign, contrary to what any Roman emperor might have thought.
The instruction to believers to submit is serious because rebellion actually opposes God himself, the one who institutes all authorities (13:2). Lack of submission will bring God’s judgment, since rulers ordinarily reward good conduct; if people live well, they should have nothing to fear (13:3–4a). But if they are lawbreakers, authorities may wield disciplinary action that ultimately expresses God’s wrath (13:4b). Believers ought to submit out of conscience too, not just out of fear of wrath (13:5).
What about the Nazis?
As part of their submission to the authorities, believers must pay taxes, which support the work of the authorities (who ultimately serve God) (13:6). Indeed, they ought to pay whatever is owed to anyone, including respect, honor (13:7), and love (13:8–10).
Live as in the Day
READ ROMANS 13:11–14
Another aspect of living with a transformed mind is to realize what time it is (13:11). The night is nearly over and the day is near, so believers ought to live according to the light (13:12). The metaphors of night and day, darkness and light, are used eschatologically to convey that this current period of world history is coming to an end. The day of the Lord’s coming will change everything, and believers are to live in light of that day. This means that activities that belong to this dark world should be shunned by believers, including sexual impurity and jealousy (13:13). Believers are to “put on Christ,” like a garment, and reject the desires of the flesh (13:14).
Love Bears All
READ ROMANS 14:1–15:13
One of the challenges for the church is for its members to get along with one another in the face of minor disagreements. Perhaps as an extension of owing love to one another (13:8), Paul encourages his readers to accept those who are weak in faith without getting caught up in disputable matters (14:1). One important such issue for first-century churches was the matter of food. The person of “strong” faith can eat anything, while the one with “weak” faith restricts their eating (14:2). (See the sidebar “Food Sacrificed to Idols” in chap. 13.)
On whichever side of this issue someone comes down, they should not look down on those who hold a different opinion. It’s a disputable issue, and God has already accepted believers on both sides of it, so we should not judge one another (14:3–4). Another example is the issue of days, like the Sabbath; some believers will want to observe the Sabbath while others will not (14:5). But again, believers ought not judge, since each will behave in good conscience before God, to whom we all belong (14:6–8). Christ died to claim us as his own, so it is not fitting that we judge one another. Rather, each will need to give an account to God, the true judge (14:9–12).
Instead of judging, believers should love one another. While Paul himself knows that no food is “unclean,” no one should cause the stumbling of a brother or sister who holds a different opinion. Their freedom in eating should be put under the higher priority of love (14:13–21). Whatever someone believes about such issues should be between them and God, and no one should act against conscience (14:22–23).
The fact that Christ came not for himself but for the sake of others sets the model for believers to follow; this means that the strong will carry others’ weaknesses and will seek to please their neighbors (15:1–4). Living in harmony with one another will lead to the glory of God and Christ (15:5–6). And just as Christ has accepted them—both Jews and gentiles—so believers must accept one another (15:7–12). At this point, before turning to conclude his letter, Paul pauses to bless his readers with God’s hope, joy, and peace (15:13).
Wrapping Up
READ ROMANS 15:14–33
Paul begins to conclude his magisterial letter by reminding his readers of his special calling as a servant of Christ for the gentiles. He has written to them boldly out of his commission that the gentiles might become an acceptable offering to God (15:14–17). By the miraculous power of the Holy Spirit, Paul has preached the gospel all the way from Jerusalem to Illyricum (the northwest of Greece). His aim is still to preach Christ wherever Christ is not known (15:18–21).
Paul’s busyness in preaching Christ throughout these regions has prevented him from visiting Rome thus far. But now he wishes to visit the Roman church on his way to Spain for the purpose of enjoying their fellowship and to gain their support for his mission (15:22–24). At the end of his third missionary journey, Paul is now traveling to Jerusalem for the sake of poor believers there, for whom the churches throughout Greece have offered material support (15:25–27). After that job is completed, Paul will stop in Rome on his way to Spain (15:28–29). In the meantime, Paul covets their prayers for his safety in Jerusalem and that he would be able to see them in Rome as he intends (15:30–32). And once again, Paul blesses his readers with God’s peace (15:33).
Figure 12.6. Medallion with St. Paul from an icon frame (ca. 1100) [The Metropolitan Museum of Art. Gift of J. Pierpont Morgan, 1917.]
Paul’s Plans Are Fulfilled, but Not in the Way He Anticipated
Final Greetings
READ ROMANS 16:1–27
For a church that Paul had not yet visited, he sure knew a lot of people there! The final chapter of Romans is dedicated to final greetings. He begins by commending his spiritual sister Phoebe, from the church in Cenchreae, near Corinth in Greece. It seems she is planning a visit to Rome, since Paul encourages his Roman readers to welcome her when she comes (16:1–2).
Final Greetings in Paul’s Letters
Paul greets Prisca and Aquila, who risked their lives for Paul and who host a church in their home in Rome (16:3–5). There are also the Jewish believers, Andronicus and Junia, who had shared imprisonment with Paul (16:7). Various other believers and fellow workers are greeted on behalf of all the churches of Christ (16:8–16).
The church in Rome is instructed to avoid people who create unnecessary divisions and obstacles, who deceive people with their smooth talk (16:17–18). The Romans enjoy a good reputation among the churches and should be wise and innocent (16:19). As Eve was promised in the garden that her offspring would strike the serpent’s head (Gen. 3:15), so God will soon crush Satan under their feet (16:20).
Finally, we see that Paul is accompanied by Timothy, Lucius, Jason, and Sosipater, who also send their greetings. Paul evidently used an amanuensis (scribe) named Tertius to compose the letter, who also greets the church in Rome (16:22). Paul’s last words in the letter ascribe glory to God by way of a doxology that is centered on God’s revelation to the gentiles (16:25–27).
The Converting Power of Romans
Implementation—Reading Romans as Christian Scripture Today
The Letter to the Romans is a glorious exposition of the gospel and how the gospel changes everything. Though the whole world stands condemned before God, he graciously gives right standing to all who have faith in Christ. Believers have died with Christ, escaped slavery to sin, and are heirs of the glory of God—both Jews and gentiles. In response to God’s mercies, believers will live with transformed minds, engaged hearts, and love for one another.
Historically, different parts of Romans have been favored at different times, whether it is chapters 1–5, focusing on justification by faith; chapters 6–8, focusing on union with Christ; chapters 9–11, focusing on Jew-gentile relations; or chapters 12–16, focusing on the Christian life. The challenge for the church today is to embrace the whole message of Romans. Rather than reducing the gospel to justification by faith, or union with Christ, we must understand that the gospel includes all such things.
The gospel goes well beyond Christ’s atoning sacrifice and righteousness by faith. We must also see that the way God saves us is by uniting us to Christ in his death and resurrection. It involves deliverance from evil powers, especially sin and death, and lifts us up to share in the glory of God by the power of the Spirit.
Likewise, the implications of the gospel go well beyond simply faith and salvation. Because of God’s mercies toward us, believers are to be marked by love for one another, obedience to authorities, compassion toward weakness, and other-person centeredness. Ultimately, believers will marvel at the glory of God in Christ.
Christian Reading Questions
- Pretend you are a Jewish reader (or perhaps you are!). Try to think of as many objections as you can to Paul’s gospel message. Now skim through the letter and try to find Paul’s answers to those objections. What do you find?
- Most interpreters break the letter up into four sections. What do you think these sections are, and what are their main themes?
- What exactly does Paul think will happen with Israel in the end (Rom. 9–11)?
- Trace the theme of love through Romans 12–16. Why is it such an important theme in the letter?