When we think of Romans, we think of doctrines. Is Romans a
mere theological or doctrinal document? No! It is not only just a theological
description of doctrines but also it is a missionary document. Romans was
written in the context Paul’s plan to expand his mission work to Spain. As we
study Romans, we will be looking into the theological or doctrinal aspect of
the Romans by appreciating the specific context out of which the letter was
written. So that we may be able to grasp the timeless message of the Romans
clearly.
Paul and Roman Christianity
Paul was a
missionary, theologian and a religious genius who laid down the foundations of
Christian faith in his epistles. Among his letters, Romans was longest and most
complex letter. Paul
wrote Romans at the decisive point of his missionary career. Paul did a great
missionary work for almost twenty-five years in the eastern
Mediterranean area and
now he wanted to extend his missionary work towards west, particularly in Spain
(Rom. 15:28-29). But he wanted to go to Jerusalem before this to deliver the
collection from Macedonia for Jerusalem church (cf. Rom. 15:20-29). Most
probably he wrote this letter during his final three month stay in Corinth
during the winter 56/57 CE.
To understand Romans, one must understand the situation of
the Roman Christian community. In the late 30s or early 40s of the first
century, Jewish Christians from Jerusalem or Palestine came to Rome and led some
Roman Jews as well as some sympathetic Gentiles associated with the Jewish
community to the Christian faith. This new Christian community remained within
the Jewish community. A conflict was developed in the community over the belief
in Jesus towards the end of 40 CE which resulted in expulsion of Christians
from the Jewish community. This disturbance most probably came to the attention
of the Roman authorities, which eventually led the expulsion of at least those
are responsible for this controversy by the emperor Claudius in 49 CE. However,
most of the Roman Christians considered themselves as part of the Roman Jewish
community and they emphasised the supremacy of Mosaic Law, Jewish monotheism, equality
of Jews and Gentiles in Christian community, belief of Jesus as Messiah,
supremacy of Jewish scripture and some of the practices of Judaism (Rom.
14:1-15:7). Paul also shared some of these views of Roman Christians. Assured
of his call as an apostle to the Gentiles, he preached a gospel based on faith
not based on ritualistic practices of Mosaic Law. This Pauline perspective was
a cause for a major controversy in the early churches in Jerusalem, Antioch and
Galatia. In this context Paul makes the sharp contrast between righteousness
through faith and observance of the law (Gal. 3:1-14; 15-18). This Pauline emphasis
on faith in Jesus over Mosaic Law could be scandalous and problematic to the
Romans. Thus, Paul intended to write Romans not only to get support for his
mission to Spain but also to persuade the Roman Christians with/of the
correctness of his gospel that he preached. And also the Romans must be seen as
Paul’s continuous debate with Judaizers. After Jerusalem council,
Judaist opponents got prominence in the church. Now Paul wanted to go to
Jerusalem and he had doubt that Jerusalem church will accept his ministry and
the offering from Macedonia that Paul was about to bring to Jerusalem (cf.
Rom.15:30,31). Paul, thus, probably ready to renew his position towards these
opponents/Judaizers. Consequently, Paul had chosen a comprehensive exposition of
the gospel as the central theme of the Romans.
Romans: An Exposition of the Gospel
The
basic thesis of the letter is presented in Romans 1:16-17: “For I am not
ashamed of the gospel, because it is the power of God that brings salvation to
everyone who believes: first to the Jew, then to the Gentile. For in
the gospel the righteousness of God is revealed—a righteousness that is by
faith from first to last, just as it is written: “The righteous will live by
faith.”” Paul comprehensively exposed this central theme, gospel, through a
systematic and progressive arguments as follows: In Romans 1:18 – 3:20, Paul argues for the
equal sinfulness of Jews and Gentiles. The solution for this universal problem
is righteousness/justification by faith in Jesus Christ. Romans 3:21-26 argues righteousness
apart from law. Romans 4:21-4:25 argues
that the righteousness apart from the law is applicable to both Jews and gentiles
alike. This does not annual the law rather upholds the law. He brings example
of Abraham to prove his argument. Further, Romans 5:1-7:25 discusses two major
things: Firstly, how to lead a life after a person become righteous through faith
in Jesus Christ. Secondly, how is the election of Israel and the gift of the law/Torah related to
the new, final revelation of God in Jesus Christ? What function can the law
still have? He answers these concerns as follows: He explains, in Romans 5,
that the righteousness through faith and grace is totally incompatible to sin.
In chapter 6, Paul interprets baptism and concludes that a person is liberated
from sin and becomes alive in Christ as a slave to God through righteousness.
In chapter 7, Paul defends the sanctity of law in contrast with sinfulness and
weakness of self-defeated human beings. Paul,
in Romans
8:1-11:36, further
develops his discussion into the issues of eschatology in the light of God’s
final revelation in Christ to humanity in two directions: eschatology in
relation to the believers who justified by faith and Israel who had law and
promises of God. In chapter 8, Paul elaborates how the Spirit of God works
actively in a believer to help them to overcome flesh and sin and prepares them
in relation to the eschatology. Then, he
addresses the place of Israel in the eschatological plan of God. Paul
elucidates this with three propositions:
First, he reflects on God’s original choice of Israel and God’s extension
of it to the Gentiles (Rom. 9:6-29. Secondly, he explains the present situation
of Israel’s unbelief in relation to Gentiles’ belief (Rom. 9:30-10:21).
Finally, he expounds the mystery of God’s plan in which there will be final
salvation for both Israel and the Gentiles (Rom. 11:1-36). In the last major
part of the letter, Romans 12:1-15:13, Paul encourages all who become
righteousness through faith to have an
ethical life based on tolerance and love, not based on legalism or cultural
ethos, within the Christian church, in
interpersonal context and also in the society at large. In short, Paul
systematically explains the various aspects and implications of the gospel of
Jesus – how a person can become righteous by faith in Jesus Christ – in
relation to sin, law, Israel, eschatology, Holy Spirit, ethics, mission, faith
and atoning work of Jesus.