Text -- Romans 16:23 (NET)

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 16:23

Gaius my host ( Gaios ho xenos mou ).

Perhaps the same Gaius of 1Co 1:14 (Act 19:29; Act 20:4), but whether the one of 3Jo 1:1 we do not know. Xenos was a guest friend, and then either a stranger (Mat 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Ti 4:20) was "the treasurer of the city"(ho oikonomos tēs poleōs ), one of the outstanding men of Corinth, the "steward"(house-manager) or city manager. See note on Luk 12:42 and note on Luk 16:1. He is probably the administrator of the city’ s property.

Robertson: Rom 16:23

Quartus ( Kouartos ).

Latin name for fourth.

Vincent: Rom 16:23

Gaius

See Act 19:29; Act 20:4; 1Co 1:14. Possibly the same in all three references.

Vincent: Rom 16:23

Chamberlain ( οἰκονόμος )

See on Luk 16:1. The word appears in the New Testament in two senses: 1. The slave who was employed to give the other slaves their rations. So Luk 7:42. 2. The land-steward, as Luk 16:1. Probably here the administrator of the city lands.

Wesley: Rom 16:23

Of Corinth.

JFB: Rom 16:23

The host

JFB: Rom 16:23

(See Act 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1:1). His Christian hospitality appears to have been something uncommon.

JFB: Rom 16:23

"treasurer."

JFB: Rom 16:23

Doubtless of Corinth. (See Act 19:22; 2Ti 4:20).

JFB: Rom 16:23

Rather, "the" or "our brother"; as Sosthenes and Timothy are called (1Co 1:1; 2Co 1:1, Greek). Nothing more is known of this Quartus.

Clarke: Rom 16:23

Gaius mine host - Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Act 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host ξενος, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse), but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way

Clarke: Rom 16:23

Erastus the chamberlain of the city - Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Act 19:22. He was one of St. Paul’ s companions, and, as appears from 2Ti 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, etc., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit; and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment

Clarke: Rom 16:23

Quartus a brother - Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian - one of the heavenly family, a brother in the Lord.

TSK: Rom 16:23

Gaius : 1Co 1:14; 3Jo 1:1-6

Erastus : Act 19:22; 2Ti 4:20

the chamberlain : Or, as the Vulgate renders, arcarius civitatis , ""the treasurer (or steward, οικονομος [Strong’ s G3623],) of the city;""he to whom the receipt and expenditure of the public money were entrusted.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 16:23

Gaius mine host - Who has received me into his house, and shown me hospitality. The word "host"means one who entertains another at his own house without reward.

And of the whole church - Who has opened his house to entertain "all"Christians; or to show hospitality to them all. He was baptized by Paul himself at Corinth 1Co 1:14; and was so highly esteemed by the church that John wrote an epistle to him; 3Jo 1:1. He was probably a wealthy citizen of Corinth, who freely opened his house to entertain Christians, and for the purpose of religious worship.

Erastus - Erastus is mentioned Act 19:22 as having been sent by Paul with Timothy into Macedonia. He is also mentioned 2Ti 4:20 as having resided at Corinth.

The chamberlain - A chamberlain is properly an officer who has charge of a chamber, or of chambers. In England, the lord chamberlain is the sixth officer of the crown, and has charge of the king’ s lodgings, and wardrobe, etc. He has also an important rank on days of public solemnities, as the coronation day, etc. The word used here is commonly in the New Testament translated "steward."It properly means one who has charge of domestic affairs, to provide for a family, to pay the servants, etc. In this place it means one who presided over the pecuniary affairs of the "city,"and should have been translated "the treasurer; the city treasurer;"an once of trust and of some importance, showing that, "all"who were converted at Corinth were not of the lowest rank. This is implied in 1Co 1:26, "Not many wise men, not many mighty, not many noble, are called,"implying that there were some such.

Quartus a brother - A fellow-Christian.

Poole: Rom 16:23

Gaius: we read of more than one that bore this name; there was Gaius of Macedonia, of whom you read, in Act 19:29 ; there was Gaius of Derbe, of whom you read, Act 20:4 ; he is most likely the person here meant. There was one of this name whom Paul baptized at Corinth, 1Co 1:14 ; and there was another Gaius, to whom St. John wrote his Third Epistle: whether any of those were the same, or whether they were all different persons, is uncertain.

Mine host, and of the whole church i.e. he entertained the apostle, and all Christian strangers that passed that way. That Gaius to whom the apostle John wrote, is commended for the like hospitality, 3Jo 1:5,6 .

Erastus the chamberlain of the city or the receiver or steward of the city; one that had the management of the city’ s stock or public treasure. The city was Corinth, from whence the apostle wrote this Epistle. There Erastus is said to abide, 2Ti 4:20 , possibly to attend upon his office. Yet we find, Act 19:22 , that he was one of them that ministered to the apostle, and was sent by him hither and thither, as he had occasion, which would not well consist with his being chamberlain or steward of so great a city; therefore some are of opinion, that he is so called, because that had been his office in time past. So Abigail is called the wife of Nabal, 2Sa 3:3 , because she formerly stood in that relation to him.

Quartus this is no word of number, but it was his name: we had Tertius in the foregoing verse; and we read of Secundus, Act 20:4 . Histories also speak of the name of Quintus, and Sextus, &c.

Gill: Rom 16:23

Gaius mine host,.... There was one Gaius a Macedonian, that was with the apostle at Ephesus, Act 19:29; and another Gaius of Derbe, that accompanied him into Asia, Act 20:4; whether either of these, as the latter seems more probable, was this person, is not certain. However, it seems very likely that it is the same Gaius the apostle baptized at Corinth, 1Co 1:14; and some have thought him to be the same that the Apostle John wrote his third epistle to, and indeed the characters of hospitality and generosity there given him well agree with this, who was not only the apostle's host that entertained him in a kind and liberal manner, but of all the saints:

and of the whole church, saluteth you; that is, of the church at Corinth, to whom he was kind and hospitable, even to as many as stood in need of his assistance; or of the church of Christ in general, being beneficent and liberal to all Christian strangers that came that way, lodged them at his house, and provided every thing proper and convenient for them. Dr. Lightfoot thinks that there was a public hospital or receptacle for strangers at Corinth, in imitation of the Jews, who had a place adjoining to their synagogues to entertain travellers in; and that Gaius was the chief officer and overseer of this house, who, discharging his trust well, is deservedly commended. That the Jews had places near their synagogues for such a purpose is, certain. It is said ^b,

"why do they sanctify (or consecrate the day?) that travellers may do their duty, who eat, and drink, and sleep in the synagogue.''

The gloss on it is,

"not the synagogue itself, but the chambers which were near the synagogue, are called the synagogue, and from thence they heard the consecration.''

And elsewhere ^c it is said,

"in the synagogues they neither eat nor drink--but there is a place near the synagogue where travellers used to sleep and eat;''

and then follows what is said before. And Maimonides ^d observes,

"there is no sanctification (of the sabbath) but in the place where the meal is eaten; so a man may not sanctify in one house, and eat in another; but if he sanctifies in this, he must eat in this; but why do they sanctify in the synagogue? because of travellers who eat and drink there.''

Upon which his commentator remarks ^e, that

"they do not eat in the synagogue at all, but they eat, בבית הסמוך לבית הכנסת, "in a house near the synagogue", where they sit at the time of hearing the sanctification.''

But whether there was such an house at Corinth near the place of public worship, or any where else for this purpose, is not certain; and to make Gains only an overseer over such an house, though a faithful one, greatly sinks his character; since one would conclude from hence, that his entertainment of the apostle, and other saints, was at his own expense.

Erastus the chamberlain of the city saluteth you; whom the apostle is said to leave at Corinth, 2Ti 4:20, and at another time to send along with Timotheus into Macedonia, if the same person is intended; for these do not seem so well to accord with his being in such an office, which must require attendance, and would not admit of going from place to place with the apostle, or of being sent by him. The city, of which he was chamberlain, was the city of Corinth, where the apostle and this Erastus were, when this epistle was wrote. The word translated "chamberlain", is often used for a steward; and here it signifies such an officer as had the care of the city chest or coffer, and distributed the public money; and seems to answer to the "quaestor urbanus", or city treasurer, among the Romans, whose business it was to receive the city accounts, and disburse at all occasions of public expenses; so that this was a place of honour and trust; hence it appears, that though not many, yet some rich and honourable were called by grace, and embraced the Gospel. His name signifies beloved, and is the same with David in Hebrew. What nation he was of is not certain, whether a Roman, a Greek, or Jew; one of this name is reckoned among the seventy disciples, and it said to be bishop of Paneas, or of the Philippians; See Gill on Luk 10:1.

Quartus a brother; not of Tertius, nor of Erastus, nor of the apostle according to the flesh, as some have thought, but a brother in a spiritual relation. This man, as appears from his name, was a Roman; probably had before lived at Rome, and therefore sends his salutations to the Christians there: he is mentioned among the seventy disciples, and said to be bishop of Berytus; See Gill on Luk 10:1.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 16:1-27

1 Paul wills the brethren to greet many;

17 and advises them to take heed of those which cause dissension and offences;

21 and after sundry salutations ends with praise and thanks to God.

Maclaren: Rom 16:23

Quartus A Brother

Quartus a brother.'--Romans 16:23.

I AM afraid very few of us read often, or with much interest, those long lists of names at the end of Paul's letters. And yet there are plenty of lessons in them, if anybody will look at them lovingly and carefully. There does not seem much in these three words; but I am very much mistaken if they will not prove to be full of beauty and pathos, and to open out into a wonderful revelation of what Christianity is and does, as soon as we try to freshen them up into some kind of human interest.

It is easy for us to make a little picture of this brother Quartus. He is evidently an entire stranger to the Church in Rome. They had never heard his name before: none of them knew anything about him. Further, he is evidently a man of no especial reputation or position in the Church at Corinth, from which Paul writes. He contrasts strikingly with the others who send salutations to Rome. Timotheus, my work-fellow'--the companion and helper of the Apostle, whose name was known everywhere among the Churches, heads the list. Then come other prominent men of his more immediate circle. Then follows a loving greeting from Paul's amanuensis, who, naturally, as the pen is in his own hand, says: I, Tertius, who wrote this epistle, salute you in the Lord.' Then Paul begins again to dictate, and the list runs on. Next comes a message from Gaius mine host, and of the whole Church'--an influential man in the community, apparently rich, and willing, as well as able, to extend to them large and loving hospitality. Erastus, the chamberlain or treasurer of the city, follows--a man of consequence in Corinth. And then, among all these people of mark, comes the modest, quiet Quartus. He has no wealth like Gaius, nor civic position like Erastus, nor wide reputation like Timothy. He is only a good, simple, unknown Christian. He feels a spring of love open in his heart to these brethren far across the sea, whom he never met. He would like them to know that he thought lovingly of them, and to be lovingly thought of by them. So he begs a little corner in Paul's letter, and gets it; and there, in his little niche, like some statue of a forgotten saint, scarce seen amidst the glories of a great cathedral, Quartus a brother' stands to all time.

The first thing that strikes me in connection with these words is, how deep and real they show that new bond of Christian love to have been.

A little incident of this sort is more impressive than any amount of mere talk about the uniting influence of the Gospel. Here we get a glimpse of the power in actual operation in a man's heart, and if we think of all that this simple greeting presupposes and implies, and of all that had to be overcome before it could have been sent, we may well see in it the sign of the greatest revolution that was ever wrought in men's relations to one another. Quartus was an inhabitant of Corinth, from which city this letter was written. His Roman name may indicate Roman descent, but of that we cannot be sure. Just as probably he may have been a Greek by birth, and so have had to stretch his hand across a deep crevasse of national antipathy, in order to clasp the hands of his brethren in the great city. There was little love lost between Rome, the rough imperious conqueror, and Corinth, prostrate and yet restive under her bonds, and nourishing remembrances of a freedom which Rome had crushed, and of a culture that Rome haltingly followed.

And how many other deep gulfs of separation had to be bridged before that Christian sense of oneness could be felt? It is impossible for us to throw ourselves completely back to the condition of things which the Gospel found. The world then was like some great field of cooled lava on the slopes of a volcano, all broken up by a labyrinth of clefts and cracks, at the bottom of which one can see the flicker of sulphurous flames. Great gulfs of national hatred, of fierce enmities of race, language, and religion; wide separations of social condition, far profounder than anything of the sort which we know, split mankind into fragments. On the one side was the freeman, on the other, the slave; on the one side, the Gentile, on the other, the Jew; on the one side, the insolence and hard-handedness of Roman rule, on the other, the impotent, and therefore envenomed, hatred of conquered peoples.

And all this fabric, full of active repulsions and disintegrating forces, was bound together into an artificial and unreal unity by the iron clamp of Rome's power, holding up the bulging walls that were ready to fall--the unity of the slave-gang manacled together for easier driving. Into this hideous condition of things the Gospel comes, and silently flings its clasping tendrils over the wide gaps, and binds the crumbling structure of human society with a new bond, real and living. We know well enough that that was so, but we are helped to apprehend it by seeing, as it were, the very process going on before our eyes, in this message from' Quartus a brother.'

It reminds us that the very notion of humanity, and of the brotherhood of man, is purely Christian. A world-embracing society, held together by love, was not dreamt of before the Gospel came; and since the Gospel came it is more than a dream. If you wrench away the idea from its foundation, as people do who talk about fraternity, and seek to bring it to pass without Christ, it is a mere piece of Utopian sentiment --a fine dream. But in Christianity it worked. It works imperfectly enough, God knows. Still there is some reality in it, and some power. The Gospel first of all produced the thing and the practice, and then the theory came afterwards. The Church did not talk much about the brotherhood of man, or the unity of the race; but simply ignored all distinctions, and gathered into the fold the slave and his master, the Roman and his subject, fair-haired Goths and swarthy Arabians, the worshippers of Odin and of Zeus, the Jew and the Gentile. That actual unity, utterly irrespective of all distinctions, which came naturally in the train of the Gospel, was the first attempt to realise the oneness of the race, and first taught the world that all men were brethren.

And before this simple word of greeting could have been sent, and the unknown man in Corinth felt love to a company of unknown men in Rome, some profound new impulse must have been given to the world; something altogether unlike any of the forces hitherto in existence. What was that? What should it be but the story of One who gave Himself for the whole world, who binds men into a unity because of His common relation to them all, and through whom the great proclamation can be made: There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.' Brother Quartus' message, like some tiny flower above-ground which tells of a spreading root beneath, is a modest witness to that mighty revolution, and presupposes the preaching of a Saviour in whom he and his unseen friends in Rome are one.

So let us learn not to confine our sympathy and the play of our Christian affection within the limits of our personal knowledge. We must go further a-field than that. Like this man, let us sometimes send our thoughts across mountains and seas. He knew nobody in the Roman Church, and nobody knew him, but he wished to stretch out his hand to them, and to feel, as it were, the pressure of their fingers in his palm. That is a pattern for us.

Let me suggest another thing. Quartus was a Corinthian. The Corinthian Church was remarkable for its quarrellings and dissensions. One said,' I am of Paul, and another, I of Apollos, and I of Cephas, and I of Christ.' I wonder if our friend Quartus belonged to any of these parties? There is nothing more likely than that he had a much warmer glow of Christian love to the brethren over there in Rome than to those who sat on the same bench with him in the upper room at Corinth. For you know that sometimes it is true about people, as well as about scenery, that distance lends enchantment to the view.' A great many of us have much keener sympathies with brethren' who are well out of our reach, and whose peculiarities do not jar against ours, than with those who are nearest. I do not say Quartus was one of these, but he may very well have been one of the wranglers in Corinth who found it much easier to love his brother whom he had not seen than his brother whom he had seen. So take the hint, if you need it. Do not let your Christian love go wandering away abroad only, but keep some for home consumption.

Again, how simply, and with what unconscious beauty, the deep reason for our Christian unity is given in that one word, a Brother.' As if he had said, Never mind telling them anything about what I am, what place I hold, or what I do. Tell them I am a brother, that will be enough. It is the only name by which I care to be known; it is the name which explains my love to them.

We are brethren because we are sons of one Father. So that favourite name, by which the early Christians knew each other, rested upon and proclaimed the deep truth that they knew themselves to be all partakers of a common life derived from one Parent. When they said they were brethren, they implied, We have been born again by the word of God, which liveth and abideth for ever.' The great Christian truth of regeneration, the communication of a divine life from God the Father, through Christ the Son, by the Holy Spirit, is the foundation of Christian brotherhood. So the name is no mere piece of effusive sentiment, but expresses a profound fact. To as many as received Him, to them gave He power to become the sons of God,' and therein to become the brethren of all His sons.

That is the true ground of our unity, and of our obligation to love all who are begotten of Him. You cannot safely put them on any other footing. All else--identity of opinion, similarity of practice and ceremonial, local or national ties, and the like--all else is insufficient. It may be necessary for Christian communities to require in addition a general identity of opinion, and even some uniformity in government and form of worship; but if ever they come to fancy that such subordinate conditions of visible oneness are the grounds of their spiritual unity, and to enforce these as such, they are slipping off the real foundation, and are perilling their character as Churches of Christ. The true ground of the unity of all Christians is here: Have we not all one Father?' We possess a kindred life derived from Him. We are a family of brethren because we are sons.

Another remark is, how strangely and unwittingly this good man has got himself an immortality by that passing thought of his. One loving message has won for him the prize for which men have joyfully given life itself,--an eternal place in history. Wheresoever the Gospel is preached there also shall this be told as a memorial of him. How much surprised he would have been if, as he leaned forward to Tertius hurrying to end his task and said, Send my love too,' anybody had told him that that one act of his would last as long as the world, and his name be known for ever! And how much ashamed some of the other people in the New Testament would have been if they had known that their passing faults--the quarrel of Euodia and Syntyche for instance--were to be gibbeted for ever in the same fashion! How careful they would have been, and we would be, of our behaviour if we knew that it was to be pounced down upon and made immortal in that style! Suppose you were to be told --Your thoughts and acts to-morrow at twelve o'clock will be recorded for all the world to read--you would be pretty careful how you behaved. When a speaker sees the reporters in front of him, he weighs his words.

Well, Quartus' little message is written down here, and the world knows it. All our words and works are getting put down too, in another Book up there, and it is going to be read out one day. It does seem wonderful that you and I should live as we do, knowing that all the while that God is recording it all. If we are not ashamed to do things, and let Him note them on His tablets that they may be for the time to come, for ever and ever, it is strange that we should be more careful to attitudinise and pose ourselves before one another than before Him. Let us then keep ever in mind those pure eyes and perfect witness of the all-judging' God. The eternal record of this little message is only a symbol of the eternal life and eternal record of all our transient and trivial thoughts and deeds before Him. Let us live so that each act, if recorded, would shine with some modest ray of true light like brother Quartus' greeting, and let us seek that, like him,--all else about us being forgotten, position, talents, wealth, buried in the dust, --we may be remembered, if we are remembered at all, by such a biography as is condensed into these three words. Who would not wish to be embalmed, so to speak, in such a record? Who would not wish to have such an epitaph as this? A sweet fate to live for ever in the world's memory by three words which tell his name, his Christianity, and his brotherly love! So far as we are remembered at all, may the like be our life's history and our epitaph!

THE END

1 Corinthians

MHCC: Rom 16:21-24

The apostle adds affectionate remembrances from persons with him, known to the Roman Christians. It is a great comfort to see the holiness and usefulness of our kindred. Not many mighty, not many noble are called, but some are. It is lawful for believers to bear civil offices; and it were to be wished that all offices in Christian states, and in the church, were bestowed upon prudent and steady Christians.

Matthew Henry: Rom 16:21-24

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (1Co 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned 2Ti 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.

Barclay: Rom 16:21-23

It is tempting to try to identify the group of friends who send their greetings along with Paul's. Timothy was Paul's right hand man, the man whom Paul saw as his successor and of whom he later said that no one knew his mind so well (Phi 2:19-20). Lucius may be the Lucius of Cyrene, who was one of the prophets and teachers of Antioch who first sent Paul and Barnabas on their missionary journeys (Act 13:1). Jason may be the Jason who gave Paul hospitality at Thessalonica and suffered for it at the hands of the mob (Act 17:5-9). Sosipater may be the Sopater of Beroea who took his Church's share of the collection to Jerusalem with Paul (Act 20:4). Gaius may be the Gaius who was one of the two people whom Paul baptized at Corinth (1Co 1:14).

For the first and only time, we know the name of the amanuensis who actually penned this letter to Paul's dictation, for Tertius slipped in his own greeting. No great man can do his work without the aid that humble helpers give him. Paul's other secretaries are anonymous, so that Tertius is the representative of those humble unknowns who were penmen for Paul.

One of the most interesting things in the whole chapter is the way in which again and again Paul characterizes people in a single sentence. Here there are two great summaries. Gaius is the man of hospitality; Quartus is the brother. It is a great thing to go down to history as the man with the open house or as the man with the brotherly heart. Some day people will sum us up in one sentence. What will that sentence be?

Constable: Rom 15:14--1Co 1:1

VII. CONCLUSION 15:14--16:27

The conclusion of the epistle corresponds to its introduction (1:1-17; cf. 15:14 and 1:8; 15:15b-21 and 1:3, 13; 15:22 and 1:13a; 15:27 and 1:14; 15:29 and 1:11-12; and 15:30-32 and 1:9-10). Both sections deal with matters of personal interest to Paul and frame his exposition of the righteousness of God (cf. 1 Cor. 1:1-9; 16:5-24). However in both sections what Paul wrote about himself related to the gospel of Jesus Christ.

Constable: Rom 16:1-27

B. Personal matters ch. 16

This last chapter is very letter-like in its spontaneous arrangement of material. Paul evidently related matters as they occurred to him. He named 35 persons in this chapter. Nine of these people were with Paul, and the rest were in Rome. He identified 17 men and seven women. In addition he referred to at least two households (vv. 10-11) and three house churches (vv. 5, 14, 15) plus some other unnamed brethren (v. 14) and two other women (vv. 13, 15).⁴⁰⁵ Most of the names are Gentile, reflecting the mainly Gentile population of the church in Rome, and most are those of slaves and freedmen and freedwomen.⁴⁰⁶

"This sixteenth chapter is neglected by many to their own loss. It is by far the most extensive, intimate and particular of all the words of loving greeting in Paul's marvelous letters. No one can afford to miss this wonderful outpouring of the heart of our apostle toward the saints whom he so loved--which means all the real Church of God!"⁴⁰⁷

". . . Paul's extensive request for greetings in Rom. 16 may reflect his desire to mention all the Christians in Rome he knows--a procedure plainly impossible in those letters directed to churches where he has ministered."⁴⁰⁸

". . . Paul was a friend maker as well as a soul winner. He did not try to live an isolated life; he had friends in the Lord, and he appreciated them."⁴⁰⁹

Constable: Rom 16:21-24

4. Greetings from Paul's companions 16:21-24

The men whom Paul mentioned in verse 21 all seem to have been his fellow missionaries who were working with him in Corinth when he wrote this epistle. Lucius may have been Luke, the writer of Luke and Acts.⁴¹⁴ Jason (v. 21) may have been Paul's host in Thessalonica (cf. Acts 17:5-9). Sosipater (v. 21) was probably Sopater of Berea who accompanied Paul when he left Greece toward the end of his third missionary journey (Acts 20:4). Tertius (v. 22) was his amanuensis who wrote down this epistle for Paul. The men in verse 23 were evidently all Corinthian believers.

College: Rom 16:1-27

II. PAUL AND HIS FELLOW WORKERS (16:1-23)

Some critics have speculated that Rom 16 was not part of the original letter to the Romans. One suggestion is that it was a separate brief letter sent to the church at Ephesus, and only later added on to the end of the Roman letter. This issue will not be discussed here. It is enough to note that such an idea is inconsistent with both the internal and the external evidence, and it is thoroughly refuted by Morris, 24-31; and Lampe, "Romans 16," 217-221.

This section is almost altogether about specific personalities, many of them Paul's fellow workers. First comes a brief word of commendation for Phoebe (vv. 1-2), followed by a long list of personal greetings to Christians living in Rome (vv. 3-16). These warm and encouraging words to sincere Christian workers are followed by a solemn warning to be on guard against false teachers (vv. 17-20). Finally, some of Paul's coworkers in Corinth send their greetings to the Roman Christians (vv. 21-24).

A. COMMENDATION OF PHOEBE (16:1-2)

Paul is writing this letter from Corinth and is just about to depart for Jerusalem. At this same time a Christian woman from the nearby town of Cenchrea is about to leave on a trip to Rome. Apparently Paul has asked her to carry this letter with her and deliver it to the church at Rome. In these two verses he provides her with a statement of introduction and recommendation, ensuring that she will be well received by the Roman Christians.

16:1 I commend to you our sister Phoebe, a servant of the church in Cenchrea. The word "commend" (sunivsthmi , synistçmi ) was the usual term, a "technical epistolary expression," for introducing and recommending a friend to other acquaintances (Fitzmyer, 728; Cranfield, 2:780). Letters of introduction were very useful in the ancient world. Travel was hazardous, and public accommodations were scarce and somewhat risky; and such letters could secure private hospitality. They also gave some assurance to potential hosts (such as the Christians at Rome) that they were not being defrauded by pretenders (MacArthur, 2:361; Morris, 528). See Acts 18:27; 2 Cor 3:1.

Phoebe is not mentioned anywhere else in the NT. Her name (which means "bright, radiant") indicates that she was probably a Gentile by birth, since Phoibç was the name of a pagan goddess. Paul calls her "our sister," meaning our sister in Christ, a part of the family of God, one of "our own."

Paul also describes her as "a servant of the church in Cenchrea." Cenchrea was the eastern seaport for Corinth, and obviously a church had been established there, perhaps by Paul himself. This is the first use of the word "church" (ejkklhsiva , ekklçsia ) in Romans, and (as it does most of the time in Paul's writings) it refers to the local congregation, the collective body of Christians in a particular area.

What does Paul mean when he calls Phoebe a servant of the church in Cenchrea? This is a matter of considerable controversy. Paul uses the Greek word diavkono" ( diakonos ), a word which is masculine in form but was used for both men and women. Its basic connotation is "servant, helper, one who carries out the will or purpose of another, one who ministers to the needs of others." The NT usually uses it in this generic sense for Christian workers (and others). In this case the English word "servant" is most appropriate.

But on at least three occasions (Phil 1:1; 1 Tim 3:8,12) this word seems to be used for a more or less "official" role of service in the church - "official" in the sense that the individual is selected and appointed by the local congregation to be responsible for a specific task within or on behalf of that congregation. In this latter case the English word "deacon" is used.

In what sense does Paul call Phoebe a diakonos ? To answer this we must see how the term is used elsewhere. A study of the word diakonos and its related words, diakonia ("ministry, service") and diakoneô ("serving, helping, ministering"), yields the following conclusions. First, in the most general sense, every Christian is (or should be) the diakonos or servant of all other Christians (Matt 20:26; 23:11; Mark 9:35; 10:43). Ministry ( diakonia ) is something every Christian should be involved in (Eph 4:12; Rev 2:19).

Second, there are many different ways in which one can serve (1 Pet 4:10,11; diakoneô ); there are many different kinds of ministry (1 Cor 12:5; diakonia ). The important point here is that the terms in question are not limited to any one kind of ministry, but are used for all of them. These include the ministry of the Word (Acts 6:4), the ministry of the evangelist (2 Tim 4:5), the ministry of benevolence (Acts 6:1; 11:29; 12:25; Rom 12:7; 15:31; 2 Cor 8:4; 9:1,13), and the ministry of apostleship (Acts 1:17,25; 20:24; 21:19; Rom 11:13; 1 Tim 1:12; 2 Tim 4:11).

Third, in the great majority of cases, these terms - especially diakonos - are used in the generic sense of "servant" or "service, ministry." As such they are used for any Christian worker, "official" or not, no matter what his or her speciality might be. Paul the Apostle calls himself a diakonos many times. Other Christians described as diakonoi are Apollos (1 Cor 3:5), Tychicus (Eph 6:21; Col 4:7), Epaphras (Col 1:7); and Timothy (1 Tim 4:6). The diakonia of Archippus is also mentioned (Col 4:7). What this shows is that any Christian who is carrying out a specific task or filling a specific role in the church is a diakonos , in the general sense of "servant."

Fourth, none of these ministries or individuals seem to have anything to do with the "office" of a deacon in the local church. To say it another way, we do not know enough about the so-called "office" of deacon in the first-century church to know if it relates to the above ministries and servants or not.

What, then, was Phoebe? First, there is no warrant whatsoever for referring to her as a "minister" of the church at Cenchrea, in the sense of the modern-day "senior minister" or pulpit minister. But was she a deacon(ess), implying some sort of official leadership status in the church at Cenchrea? Many so affirm. "Deaconess" is the way the word is translated in the RSV, the NAB, and Phillips; the NRSV says "deacon." Cranfield says it is "virtually certain" that she was a deacon in the sense of Phil 1:1; 1 Tim 3:8,12 (2:781). Phoebe is thus "the first recorded 'deacon' in the history of Christianity," says Dunn (2:887). Lard (452) and Lenski (899) call her a deaconess.

Dunn (2:886-887) and others cite as evidence for this view the presence of the participle, "being" (ou'san , ousan , untranslated in the NIV): " being a servant of the church" (see also Lenski, 899; Walters, "'Phoebe,'" 181). This argument loses its force, though, when we notice that a similar participle is used in v. 11b (" being in the Lord"). It is merely one way to introduce an identifying phrase.

The strongest argument for this view is the fact that Phoebe is called a diakonos of a specific congregation (Spencer, Curse , 115; Walters, "'Phoebe,'" 181; Moo, 914). Such a phrase appears nowhere else in the NT. But such phrasing does not necessarily imply that Phoebe held the office of deacon in the Cenchrean church (contra the NEB, "who holds office in the congregation at Cenchreae"). There is no reason to think that Paul is doing anything more than specifying where Phoebe came from, i.e., where her home church was, for the simple purpose of identifying her to the Roman church.

The most we can say with any confidence is that Phoebe was a servant of the church in Cenchrea (see KJV, NASB, NIV), in the sense that she had a significant ministry there. She was a diakonos like Paul, Timothy, Epaphras, Tychicus, and Archippus, i.e., someone who faithfully carried out a specific task in service to others. I agree with Murray, that there is "neither need nor warrant to suppose that she occupied or exercised what amounted to an ecclesiastical office comparable to that of the diaconate" (2:226).

Two more things need to be said. First, to deny that Phoebe was a deacon(ess) in the church at Cenchrea in no way detracts from her service and influence in the church there, nor from her stature as a role model for Christian women today. Phoebe was a woman whom Paul was able to commend in the highest terms - not because she held some (rather nebulous) "office," but because of the important service she rendered to the church.

Second, even if we grant that Phoebe was a deacon(ess) in the Cenchrean church, this in no way violates the clear teaching of 1 Tim 2:12, that women may not teach men or have authority over men in the church. The "office" of deacon is neither a teaching office nor an office of authority. Thus if anyone feels compelled to speak of Phoebe as a deacon(ess), he should not fear that he is in any sense capitulating to egalitarianism (feminism); nor should egalitarians assume that this would be some sort of victory for their cause.

The NT never specifies what the duties of a deacon are, nor does Paul state specifically what service Phoebe rendered to the church at Cenchrea. Verse 2 does give us a clue as to the latter, though, when Paul says that she has been "a great help" to many, including himself. This will be discussed below.

16:2 In v. 2 Paul makes two specific requests of the church at Rome: I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, . . . "Receive her" is not the same word used in 14:1 and 15:7, where the issue was potential division over matters of opinion. Here the idea is something like, "Welcome her into your midst with the open arms of fellowship" (see Phil 2:29). To receive her "in the Lord" means to receive her as a fellow-believer in the Lord, as a "sister" in Christ (v. 1). Because of the blessed tie that binds our hearts in Christian love, Christians can find instant communion and rapport with other Christians who show up even as strangers at our doors. To receive her "in a way worthy of the saints" means to do so in a manner one would expect from a follower of Jesus, i.e., with loving respect, unselfish generosity, and a cheerful heart.

The second request is for the Roman church to assist Phoebe in any way that she might need help. It is unlikely that Paul was requesting financial aid for her, since she was probably well-to-do in her own right. However, she would be in need of hospitality from trusted people. Also, she was traveling to Rome for some specific purpose, perhaps relating to some business or legal matter. Some think the latter was the case, based on Paul's use of the word pravgma ( pragma ), which basically means "matter, task, affair, thing," but which can mean "a matter of law, a lawsuit, a legal dispute" (see 1 Cor 6:1). We cannot be sure of this, though. In any case, whatever her purpose, the Roman Christians would be able to advise Phoebe as to "how things worked" in business and legal circles in Rome. On the other hand, Paul may not have had anything specific in mind beyond general hospitality.

At this point Paul says there is a reason to help Phoebe besides the general obligation of Christian love. You should help her in any way you can, he says, for she has been a great help to many people, including me. The noun used to describe Phoebe is prostavti" ( prostatis ). It has two possible meanings. It can mean "helper, benefactor, patron, protector," as in the NIV's "a great help." Or it may mean "leader, director, ruler, presider."

Sensing a victory for the egalitarian cause, some adopt the latter meaning and flatly declare that Paul calls Phoebe a ruler and perhaps an elder in the church. Spencer says the verb form of the word means to "help by ruling." "Therefore, the most likely significance of prostatis is its common meaning of a leader and ruler." Phoebe thus was "a woman set over others," an explicit example of "a woman set in authority over a man, in this case, the great apostle Paul" ( Curse , 115-116).

It is true that the verb form of this word in the NT most often means "to lead, rule, direct, manage, be over" (see Rom 12:8; 1 Thess 5:12; 1 Tim 3:4,5,12; 5:17), but the word also can mean "to assist, help, protect, care for" (see Reicke, "proi?sthmi , 700-701). The key to the meaning of the noun prostatis here must be the context; and in every way, the context excludes the concept of ruler and supports the connotation of helper.

Here are three contextual considerations. First, Paul says Phoebe became a prostatis of "many." This suggests, says Moo (916), that "the term here does not denote an official, or even semiofficial, position in the local church." If she were something like an elder, she would be a prostatis of the whole church, not just of "many."

Second, she was a prostatis of Paul himself. There is simply no acceptable sense in which we may think of Phoebe or any other Christian, even a man, as having authority over Paul or any other apostle. We may easily think of Phoebe as Paul's helper, but not his ruler.

Finally, we get back to the reason Paul asks the Roman Christians to be of assistance to Phoebe. You should help her , he says, because she herself has been a helper to many, even to me. This is why she deserves your help. As Murray says, "There is exact correspondence between the service to Phoebe enjoined upon the church and the service she herself bestowed upon others. The thought of presidency is alien to this parallel" (2:227, n. 1).

The two words for helping are slightly different, but they convey the same general sense. The verb "give [her any] help" is paristçmi , literally, "stand by or beside." The verb form of prostatis is proistçmi , literally, "to stand before, stand in front of." Thus Paul is saying something like this: "You stand by her, because she has stood up for many."

The concept of a prostatis in the sense of a helper, especially a patron , was well established in Paul's day. A patron ( prostatis or prostatçs , woman or man) was usually a prominent, well-to-do person who used his or her position, wealth, and influence for the public good. They sometimes helped the whole community, sometimes groups within the community, and sometimes individuals, e.g., by opening their homes to travelers and taking care of their needs.

Since many women performed such a service, it is easy to see how Phoebe could belong to this category. She was no doubt "a figure of significance, whose wealth or influence had been put at the disposal of the church at Cenchreae" (Dunn, 2:889). Walters concludes, "By virtue of wealth and status, she was able to make connections that benefitted Paul and other Christians residing in or passing through Corinth. Hospitality was likely a key element of her patronage" ("'Phoebe,'" 179). Since the Cenchrean church was in the eastern seaport town for Corinth, it would have the occasion to host many travelers. This was probably Phoebe's special ministry, and the nature of her work as a diakonos of that church. In this sense she was a helper to many, including the traveler Paul; and the Roman Christians are asked to reward her in kind.

B. GREETINGS TO INDIVIDUAL ACQUAINTANCES (16:3-16)

Sending greetings to specific individuals in his letters is something Paul seldom did. In Col 4:15 he greets Nympha; in 2 Tim 4:19 he greets Prisca and Aquila. But here at the end of Romans he sends greetings to 24 named individuals, two specific but unnamed individuals (vv. 13,15), and several groups. The groups include two households and (apparently) three house churches.

Who are these individuals whom Paul specifically names? Most of them are completely unknown to us except for what we are told in this list. We know Prisca and Aquila for sure (v. 3). We probably know Rufus (v. 13) from one other NT reference. It is possible that the men whose names are attached to the two households (Aristobulus, v. 10; Narcissus, v. 11) can be identified with prominent individuals known from secular sources, but this is less certain than the identification of Rufus.

The fact is that the other 21 individuals whom Paul greets by name are simply otherwise unknown. In view of this, it is rather amazing that so much space is devoted to discussing them in the commentaries! In most cases the only thing we can do with these brothers and sisters is to analyze what Paul says about them and compare their names with lists of the same names compiled from contemporary inscriptions and other sources from ancient Rome. But even then, there is no sure way to connect any of the individuals here with any individuals mentioned on inscriptions.

We can, however, draw some basic general conclusions about the Christians in this list, including the unknown individuals. First, Paul obviously knows some better than others. He takes pains to say something complimentary about the first 16 persons listed (vv. 3-13), but then greets ten others without elaboration (vv. 14-15). Some in the group of 16 he obviously knew quite well; others he may have known only casually. The last ten were known to him, but perhaps only through communications he had received from friends in Rome, such as Prisca and Aquila. See Lampe, "Romans 16," 220; Moo, 917-918.

Concerning the ones Paul knew personally, since he had never been to Rome, he would have met them somewhere during his missionary work in the eastern regions before they migrated to Rome.

Second, we know for sure that several of these individuals are Jewish, some because we know them otherwise (vv. 3,13), and some because Paul calls them his "kinsmen" (vv. 7,11, NASB). The rest, obviously the majority, are most likely Gentiles, since their names were used by Gentiles of that day. This does not necessarily prove that the church as a whole was predominantly Gentile, but it points in that direction (see Moo, 918).

Third, many of the names on the list are otherwise found to be common among slaves and former slaves (freedmen, freedwomen). Many of these names were prominent among slaves in the emperor's household. According to Lampe ("Romans 16," 227-228), only the names Urbanus, Rufus, Prisca, and Aquila "do not indicate any affinity to people born into slavery." Of the rest, ten are most probably slave names; the rest cannot be determined one way or the other. (The households of Narcissus and Aristobulus no doubt would also include slaves.)

Fourth, the prominence of women in the list is noteworthy. Nine of the 26 individuals are women. Of these, Prisca is described as Paul's fellow worker; Junia is praised for her outstanding missionary work; and four others are praised for their labor for the Lord (Mary, Tryphena, Tryphosa, and Persis). Only three men are complimented in these same terms (Aquila, Urbanus, and Andronicus). (See Lampe, "Romans 16," 222-223.) This shows that faithful Christian women had important roles in the church in the apostolic era, and should have the same today. This, along with the reference to Phoebe in vv. 1-2, shows that women can have high-profile ministries in the church without violating the limitations imposed in 1 Tim 2:12. (See Moo, 927; Cottrell, "Priscilla," 4-5.)

Since such a long list of names is unusual in Paul's letters, we may ask why he went into such detail here in Rom 16, even regarding people he probably did not know or know very well. The answer no doubt lies in the fact that Paul had never been to Rome and was not the founder of the church there, but he was on the verge of paying them a visit and seeking aid from them for his mission to Spain (15:23-24). A list like this would impress not only those who are named, but those who are not mentioned as well. This would prepare the way for a positive reception by and fruitful relationship with the whole congregation, once he arrived in Rome (Moo, 918). "Common friends build a first bridge of confidence between people who do not know each other," says Lampe. Thus Paul's list would make the following statement: "Look at these many and honorable personal friends of mine in the midst of your church - and you will find that I, too, am trustworthy" (Lampe, "Romans 16," 218).

16:3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus. That "greet" should be an imperative plural is not unusual in an epistle like this. Paul is just asking the church as a whole to make sure these individuals in particular are made aware of the letter and of these greetings. It was a standard epistolary way of saying "Greetings to . . ." (Dunn, 2:891; Moo, 919).

That Prisca and Aquila should be greeted first is no surprise, given their prominence in the NT in relation to Paul's ministry. Paul first met them in Corinth on his second missionary journey (Acts 18:1-2). They had been living in Rome, but had to leave when Claudius expelled the Jews, c. A.D. 49 (JC, 1:33-34). Aquila was a Jew (Acts 18:2), and his wife Prisca probably was, too. We do not know if they were already Christians while in Rome, or if they were converted after leaving there, perhaps by Paul in Corinth. The latter is more likely, since Acts 18:2 describes Aquila as simply "a Jew" when Paul first met him and Prisca. Paul's first attraction to them was their common trade as tentmakers; apparently he stayed in their house (Acts 18:3).

Later when Paul left Corinth, Prisca and Aquila went with him. When they came to Ephesus, Paul continued on but Prisca and Aquila remained (Acts 18:18-19). In Ephesus they met "a Jew named Apollos," who was preaching about Jesus but was not yet a Christian, since he knew only the baptism of John. Prisca and Aquila took him into their house, explained the full gospel to him, and converted him (Acts 18:24-26). When Paul later returned to Ephesus, he worked alongside Prisca and Aquila for a time (1 Cor 16:19). Later, after Claudius died in A.D. 54 and his edict against the Jews was no longer enforced, Prisca and Aquila obviously returned to Rome; and Paul knew they were there and thus now sends greetings to them. Sometime after this, they apparently returned to Ephesus (2 Tim 4:19).

This husband-wife team is mentioned three times by Paul (16:3; 1 Cor 16:19; 2 Tim 4:19), who always calls the wife Prisca; and three times by Luke (Acts 18:2,18,26), who always refers to her as Priscilla, the diminutive form of Prisca. The woman is mentioned first in four of these six references (Acts 18:18,26; Rom 16:3; 2 Tim 4:19). This is somewhat unusual, and speculation abounds as to why it is so. It is suggested, for example, that Prisca was from a higher social position, that she had a more dominant personality, or that she was converted first and was therefore more prominent in the church. Lampe says she was apparently "more outstanding in her work for the church than was Aquila" ("Romans 16," 223). "Her superiority is evident," says Lenski (903).

In my judgment such speculation is just that: speculation. To affirm that Prisca was "superior" or "more outstanding" in any sense is precarious, since if this were true, it would be difficult to explain why she is not mentioned first all six times. It seems that either order of the names was acceptable, with no message being sent either way.

There is no doubt, though, that Prisca's service in the church was just as significant as that of her husband. They were both involved in evangelism (Acts 18:24-26), and Paul was certainly impressed with the work of both, judging from his other references to them and from what he says about them here. Dunn says they were "two of the most important people in Paul's missionary enterprise" (2:981). They may well have been his best friends, and were surely his best liaison with the church at Rome.

Thus it is not surprising that Paul has more to say about this couple than anyone else on the list. In what ways does he commend them? First, he calls them his "fellow workers in Christ Jesus." In his letters Paul refers to a number of other individuals as his fellow workers, but does not say what specific work they were doing. Since Paul's work specifically was missionary in nature, focusing on evangelism and church planting, we can assume that all these fellow workers were associated with him in some way in this kind of ministry. Since new converts must be gathered together into local congregations, one thing associated with missionary work is organizing and providing for these newly-established congregations. By hosting "house churches" (v. 5; 1 Cor 16:19) Prisca and Aquila were very much involved in this aspect of missions.

Paul calls them his fellow workers "in Christ Jesus." He is not talking about their common secular trade of tentmaking (Acts 18:3), but about "gospel work" (Lenski, 903). They and Paul served a common Savior and Lord.

16:4 Paul's second commendation of Prisca and Aquila is this: They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. "Risked their lives" is literally "risked their neck." At some point in their laboring together, these two friends of Paul put their lives on the line for his sake. Paul suffered many perils in his many years of service (2 Cor 11:23-29), but we do not know the specific event he has in mind here. The episode in Corinth recorded in Acts 18:12-17 does not seem to be a serious threat to Paul. The later riot at Ephesus (Acts 19:23-41) was more dangerous for him; Prisca and Aquila may have intervened for him there at their own peril ( see v. 30), but Luke does not mention it. In any case, at some point they put themselves in jeopardy for Paul's sake.

Because of this especially, and no doubt for countless other reasons, Paul says he gives thanks to God for Prisca and Aquila. In fact, he says, all the Gentile churches thank God for this great servant couple. Why? Probably, because if they had not saved his life, his mission to the Gentiles would have been cut short, and many of these Gentile churches may never have existed (Lard, 454; MP, 546).

16:5a Paul adds one more item to his greeting to Prisca and Aquila: Greet also the church that meets at their house . In the apostolic era, in some times and places, it may have been possible for the whole church in an area to meet together (1 Cor 11:18; 14:23), but church buildings as such did not exist, and often the Christians just met together in smaller groups in the houses of individual Christians (Acts 12:12; Col 4:15; Phlm 2). Prisca and Aquila hosted house churches both in Ephesus (1 Cor 16:19) and in Rome (indicated here). Verses 14,15 also seem to refer to such house churches, though the specific expression is not used. Also, the two households in vv. 10-11 may have been nuclei for house churches.

16:5b Paul now turns his attention to other saints in Rome. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia. Otherwise unknown to us, Epenetus must have been well known to Paul, who refers to him literally as "my beloved." This probably means that he was Paul's "dear friend" (NIV), though this is an interpretation and not a translation. Cranfield says Epenetus may have been no more special to Paul than any of the other acquaintances named; the Apostle just wanted to say something nice about all of them, and this was his compliment for Epenetus (2:786-787). This is unlikely, though, since Paul already has something else quite unique to say about this man, namely, he was the first convert from Asia. Thus "my beloved" probably indicates a special affection between the two.

Paul says Epenetus was literally the "firstfruit" of Asia for Christ, a term that was used for the first converts in a particular context (see 8:23; 11:16; 1 Cor 16:15). It is possible that he was a convert of Prisca and Aquila (Acts 18:18-19), and that this is why he is mentioned just after them.

16:6 Greet Mary, who worked very hard for you. There is no reason to equate this Mary with any other Mary in Scripture. It was a common name in Rome and was used among both Jews and Gentiles, more commonly among the latter (Lampe, "Romans 16," 225). Whoever this Mary was, Paul gives her a high compliment when he says she "worked very hard for you."

The verb for "worked hard" is kopiavw (kopiaô ), "to toil, labor, struggle, strive, work hard." The adverb "very" translates pollav ( polla ), "many things, much," which intensifies an already strong verb. Some have argued that kopiaô was a kind of technical term for Christian missionary work, but this is unlikely (Moo, 921, n. 28). Paul uses it, as well as the noun kopos , to describe the essence of the Christian life and work in general. Living as a Christian is not a bed of roses; it is hard work .

In a note of praise such as this, though, this verb indicates that Mary and others (v. 12) have probably devoted themselves to some "voluntary, laborious activity on behalf of the gospel" (Fitzmyer, 737). The language may be used of those in leadership roles (1 Thess 5:12; 1 Tim 5:17), but is not limited to this. Laudably laboring for the Lord is something that can be done by both men and women. In this list of greetings Paul uses the term only for four women and no men.

16:7a Greet Andronicus and Junias, my relatives who have been in prison with me. These individuals, along with Herodion (v. 11), Lucius, Jason, and Sosipater (v. 21), are called Paul's "relatives." This is a misleading translation, because Paul almost certainly means not "close relatives," but "fellow Jews," "those of my own race" (9:3, same word).

These two disciples are also called "my fellow prisoners." Paul uses this term also for Aristarchus (Col 4:10) and Epaphras (Phlm 23), who were with him during his Roman imprisonment. We do not know when Andronicus and Junia(s) were fellow prisoners with Paul. The Apostle says he was "frequently" in prison (2 Cor 11:23), but the only such episode recorded in Acts prior to this writing is Acts 16:24. Whether Andronicus and Junia(s) were in the same prison at the same time as Paul, or whether they had simply suffered the same kind of imprisonment for Christ as Paul did, we cannot tell.

A major question is whether the individual called "Junias" was a man or a woman. In the Greek text Junian is the accusative case either for a man named Junias or a woman named Junia. Prior to the thirteenth century it was generally assumed that the person was a woman and that her name was Junia (see references in Fitzmyer, 737-738). From the thirteenth century up to the mid-twentieth century, it was generally assumed that the person was a man, and that his name was Junias or something similar. In more recent decades interpreters have been returning to the view that Junia was a woman, e.g., Cranfield, 2:788; Dunn, 2:894; Moo, 923 (see NRSV).

The main reason some have argued that the name must be masculine is that v. 7b describes these two workers as "outstanding among the apostles," and gender-role considerations rule out the possibility that a woman could be an apostle. But since egalitarianism has changed many people's thinking about gender roles, it is fairly easy for modern interpreters to accept the fact that Junia was a woman , indeed, a woman apostle .

Apart from preconceptions about gender roles, what evidence can be adduced one way or the other on this issue? The deciding factor seems to be the existence or nonexistence of these two names in contemporary Roman inscriptions. The facts are that the feminine name Junia has been found about 250 times in such inscriptions, while the masculine form Junias has thus far been found nowhere (Lampe, "Romans 16," 223, 226). The reasonable conclusion, then, is that Junia was a woman, and that Andronicus and Junia were husband and wife.

16:7b With this conclusion, the rest of the verse now presents a major problem. It says of Andronicus and Junia, They are outstanding among the apostles, and they were in Christ before I was. The latter statement is not difficult. That they were "in Christ" before Paul just means they were converted to Christ before Paul was, which must have been within the first few years after Pentecost. Thus they had been laboring for Christ for over 20 years, and possibly for as long as 25 years.

The problem lies in Paul's statement that Andronicus and Junia are "outstanding among the apostles." If this means what it appears to mean, then Paul is affirming not only that Junia, a woman, was an apostle, but that she was one of the very best apostles. One way to avoid this conclusion is to interpret this statement to mean that Andronicus and Junia were outstanding in the eyes of the apostles. This is grammatically possible, and has some support among scholars (see MP, 547; Moule, 248; Lenski, 906-907; Murray, 2:230). I believe it is a reasonable interpretation.

Most conclude, however, that the much less awkward and more natural interpretation is that Andronicus and Junia were outstanding members in the group known as apostles. If this is the case, how does the fact that Junia is called an outstanding apostle affect our view of gender roles in the church?

The answer depends on what is meant by "apostle." If we think that the word always refers to someone on or near the level of the original twelve apostles, the ones (like Paul) upon whom (along with the prophets) the church is built (Eph 2:20; see JC, 1:62-63), then Paul is saying that a woman, Junia, held the highest authoritative office in the NT church, thus obliterating all gender-role distinctions and vindicating egalitarianism. Dunn defends this view. He declares that this verse strongly suggests "that Andronicus and Junia belonged to the large group (larger than the twelve) of those appointed apostles by the risen Christ in 1 Cor 15:7." I.e., "they belonged most probably to the closed group of apostles appointed directly by the risen Christ in a limited period following his resurrection." Thus "we may firmly conclude . . . that one of the foundation apostles of Christianity [in terms of Eph 2:20] was a woman and wife" (2:894-895). Agreeing with this view, Spencer says that "Junia (and her male colleague Andronicus) would be Paul's counterpart in Rome" ( Curse , 102).

This is by no means the only possible, nor even the more likely, understanding of "apostle" in this verse, however. As we saw earlier (1:1; JC, 1:62), the word ajpovstolo" ( apostolos ) comes from the common verb ajpostevllw (apostellô ), "to send (on a mission)." Thus the noun apostolos is sometimes used in the NT in the general (generic) sense of "someone sent on a mission," i.e., an ambassador, a messenger, or (in the context of Christian work) a missionary. When it is used in this sense it has no connotation of "an authoritative leadership position" (Moo, 923).

This is the sense in which Jesus himself is called an apostle, i.e., he was someone sent on a mission (Heb 3:1). The word is applied to Saul and Barnabas in this sense in Acts 14:4,14, because they were sent out as missionaries by the church at Antioch (Acts 13:1-3). In Phil 2:25 Epaphroditus is called the apostolos (NIV, "messenger") of the church at Philippi, because they had sent him to help Paul in his work. In 2 Cor 8:23 Paul speaks of several unnamed brethren who are " apostoloi of the churches," i.e., messengers (NASB) or representatives (NIV) sent out by the churches. In modern terms, they were missionaries .

There are good reasons for the word "apostles" here in v. 7 to be taken in this latter, generic sense. One is that this is consistent with a proper understanding of 1 Tim 2:12. Another is that if Andronicus and Junia were "outstanding among the apostles" in the sense of authoritative leaders in the church (equivalent to Paul himself), it is very strange that we have no other references to them anywhere in the NT.

The best understanding of Paul's laudatory statement about this couple is that they were "outstanding missionaries" (Stott, 396), "commissioned itinerant evangelists" (Fitzmyer, 739), a "married missionary couple" (Lampe, "Romans 16," 224). While women missionaries would be most effective in witnessing to other women, there is no biblical reason why women cannot proclaim the gospel to unsaved men as well. First Timothy 2:12 prohibits women from teaching only Christian men within the context of the church (1 Tim 3:15). (See Cottrell, "Priscilla," 4-5.)

16:8 Greet Ampliatus, whom I love in the Lord. We know nothing for sure about this man, other than the fact that Paul loved him in the Lord. Paul calls him (lit.) "my beloved," using exactly the same phrase the NIV translates "my dear friend" or "dear friend" in vv. 5,9,12. The point is that he was a personal friend of Paul (see v. 5).

Cranfield points out that in a burial chamber in the Catacomb of Domatilla in Rome, there is a late first-century or early second-century tomb with the inscription AMPLIAT[I], belonging to "someone who was specially esteemed" (2:790; see SH, 424). Whether this is the person Paul mentions we have no way of knowing.

16:9 Greet Urbanus, our fellow worker in Christ, and my dear friend Stachys. Urbanus (otherwise unknown) apparently worked with Paul somewhere before coming to Rome. That Paul says "our" fellow worker, not "my" fellow worker," I judge to be insignificant. He had worked with Paul. On the term "fellow worker," see v. 3.

Stachys, also otherwise unknown, is another of Paul's "beloved" friends (see v. 5).

16:10 Greet Apelles, tested and approved in Christ. Apelles is otherwise unknown. The interesting thing is the word Paul uses to describe him, dovkimo" ( dokimos ), translated "tested and approved." It is possible that Paul intends this in the same general sense that all Christians are "approved in Christ," i.e., approved by God because Christ has taken away the guilt and penalty of our sins.

But this term is part of a word group that speaks of being put to the test and thus being approved as the result of specific testing. See the use of dokimhv (dokimç ), "proven character," in 5:4 (NASB); see JC, 1:317. Paul more than likely means something like this. Thus it may be that Apelles had been subjected to the kind of serious suffering that produces proven character (5:4), or that he had been entrusted with an important work for Christ which he had successfully completed (see 2 Cor 8:22). Whatever the nature of his test or trial, he proved to be faithful; and Paul commends him for it.

Greet those who belong to the household of Aristobulus. This greeting is not sent to Aristobulus himself, which means either that he was dead, or that he himself was not a believer. In any case a good portion of his household (family and servants) were Christians; these are the ones Paul greets.

We do have knowledge of an important man bearing this name who was a part of the Herod family at this very time. Aristobulus was the grandson of Herod the Great and the brother of Herod Agrippa I. Though he himself was not a public official, his family was close to the Emperor Claudius. This Aristobulus died around A.D. 48. It is quite possible that those whom Paul greets here belonged to his household, which Cranfield says were probably united with the imperial household after his death (2:791). Dunn says there is "strong plausibility" for this identification (2:896).

16:11 Greet Herodion, my relative , i.e., "my kinsman, my fellow Jew" (see v. 7). The name indicates most likely a slave or freedman in the service of someone in the Herod family, possibly a prominent member of the household of Aristobulus.

Greet those in the household of Narcissus who are in the Lord. Narcissus, like Aristobulus, must have been either dead or an unbeliever; the greeting goes to his household, or more precisely, to those of his household who are "in the Lord," i.e., Christians.

We know that there was a wealthy and well-known freedman with this name who served the Emperor Claudius. After Claudius was murdered and Nero became emperor, Nero's mother Agrippina forced this Narcissus to commit suicide. This happened in A.D. 54, shortly before Paul wrote Romans. Again, his household would probably have been absorbed into that of the emperor. It is possible that this is the household to which Paul refers (Dunn, 2:896); Cranfield says it is "quite probable" (2:793).

16:12 Greet Tryphena and Tryphosa, those women who work hard in the Lord. The similarity of these names indicates that these women were probably sisters. Both names are based on the noun trufhv (tryphç , "softness, delicacy, daintiness"). Some think they may be twins, and that their names would be equivalent to "Delicate" and "Dainty." It is ironic that women with such names would be praised for their hard work! "Work hard" is again kopiaô (see v. 6). The nature of their work is not known, since we know nothing else about them.

Greet my dear friend Persis, another woman who has worked very hard in the Lord. The name "Persis" indicates a woman from Persia, possibly a slave or freedwoman who came from that region (Moo, 925). She is otherwise unknown to us. Paul calls her "the beloved" (see v. 5), indicating again a possible personal friendship between them. He does not call her " my beloved" (as he does for men in vv. 5,8,9), possibly because referring to a woman in this way might have been misunderstood. She also is praised for working "very hard." Again, as in v. 6, Paul uses both kopiaô and polla . He also uses past tense, which may indicate that Persis is now elderly or disabled.

16:13 Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too. In his gospel (15:21) Mark identifies Simon of Cyrene as "the father of Alexander and Rufus." He probably did this because of the prominence of Simon's sons in the early church. Since Mark was probably writing his gospel especially for the Roman Christians, it is likely that these men were active in or known by the church at Rome. Thus it is quite probable that this Rufus and Simon's son are the same man. It is "very plausible," says Dunn (2:897; see Cranfield, 2:794). We cannot be certain about this, of course, since Rufus was a very common name, occurring about 374 times on Roman inscriptions from this era (Lampe, "Romans 16," 226).

Paul declares that Rufus is "chosen" (elect) in the Lord. This might be just a general "commendatory expression" that could apply to any Christian, since all Christians are among "the elect" (so Cranfield, 2:794; see Moo, 926). But most of the things Paul says about the Christians on this list seem to refer to something extraordinary about their lives and service. Thus it is likely that "chosen" here means something more specific. Some say it means he was chosen for a particular task of some importance (Dunn, 2:897). Others say the term should be taken in the sense of "choice." I.e., Rufus was an outstanding, choice, distinguished Christian servant (e.g., Lard, 458; Bruce, 274; Murray, 2:231; Fitzmyer, 741; Morris, 536).

Paul also sends greetings to Rufus' mother, who, he says, was his mother, too. He surely does not mean this literally. All we can say is that "on some occasion Rufus' mother had befriended Paul in a motherly way" (Cranfield, 2:794).

16:14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers with them. These men are simply not known to us. It may be, since Paul says nothing about them, that he himself did not know them personally but only by reputation. The "brothers with them" may refer to a house church to which they all belonged.

16:15 Greet Philologus, Julia, Nereus and his sister, and Olympas and all the saints with them. This group, again unknown to us, may have constituted another house church. Some speculate that the first two were husband and wife, and the next two were their children; but there is no way to verify this. Of interest is the fact that the name Julia appears on over 1,400 inscriptions in Rome, which makes it by far the most common name of those in this list (the next most frequent is Hermes, 640 times). See Lampe, "Romans 16," 226.

16:16a Greet one another with a holy kiss. A chaste kiss as a form of greeting - the "osculatory salutation" (MP, 548) - and also parting, was simply a part of the culture of the ancient world in general, including Judaism (see Luke 7:45; 22:47; Acts 20:37). Ordinarily Paul would not have to exhort Christians to greet one another with a kiss, since that was the normal practice. A kiss of greeting was given to anyone for whom there was fondness or affection or even respect, and was not intended to be romantic or erotic.

The emphasis in Paul's exhortation thus must be upon the word "holy." It may be that some Christians were reluctant to use this greeting for fear of rousing suspicions in non-Christians or even erotic feelings within themselves. We know that this was true in some areas of the church in later times (Stählin, "filevw ," 143). Thus Paul may be telling the Christians at Rome not to be afraid to use the kiss of greeting, but to make sure that it is given (and received) in a holy (i.e., chaste, nonerotic) manner. As Pendleton says, "Paul is not teaching the Roman church a new custom, but is purifying an old one" (MP, 548).

But is there more to it than this? This verse is not the only place where Paul exhorts the church to "greet one another with a holy kiss"; see also 1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26. Does the frequency with which this exhortation appears suggest that the holy kiss was instituted by the apostles as an obligatory part of public worship? My answer is, yes, but not as a kiss as such.

Though the holy kiss was incorporated into Christian liturgy over the next few centuries (Stählin, "filevw ," 142-145), in my judgment its culture-relative character puts it into the same category as foot-washing as a Christian practice. That is, its essence, not its form, is what is binding upon us. Its essence is that of fellowship and brotherhood; it is a concrete expression of the familial bond that exists among all Christians. It is thus a "kiss of fellowship" (Lenski, 912-913), a "sign of brotherhood" (Godet, 494). Other cultural expressions of affection, fellowship, and brotherhood will serve the same purpose, e.g., a warm handshake or a hug. With the understanding that such cultural substitutes are permissible, we are still left with the exhortation to use them, and yes, very likely as a part of the public assembly.

16:16b All the churches of Christ send greetings. By "all" the churches, Paul no doubt means all the churches in the eastern region, the Jerusalem-Illyricum arc, which he had established and with which he was still associated. Even as he writes, he is about to embark for Jerusalem with these Gentile churches' offering for the poor in Jerusalem, and he has a whole company of representatives of some of these churches with him (Acts 20:3-4). Speaking on behalf of their churches, these men are no doubt sending greetings to Rome through Paul.

Some believe that this verse gives us the proper name for individual churches, and that every local congregation should therefore be called a "church of Christ." This phrase is probably not intended to constitute an official name, however; it is descriptive, just as the phrase "church of God" is descriptive. It is appropriate, though, to refer to a congregation and to the whole church as "the church of Christ," since he is the Head and Savior of that church (Eph 5:23).

By sending this general greeting from all the eastern churches, Paul identifies himself with them and them with himself, indicating to the Roman Christians that he has the backing of these churches in his general work and in his upcoming mission to Spain. This is another subtle way of recommending himself to the congregation in Rome and winning their support for his mission. (See Dunn, 2:899; Lampe, "Romans 16," 218.)

C. WARNINGS AGAINST FALSE TEACHERS (16:17-20)

Some writers believe this section could not have been authored by Paul, or at least was not part of the original letter to the Romans. One argument for this idea is that the tone of these verses is supposedly much more harshly polemical than anywhere else in Romans. Käsemann (419) calls this paragraph a "wild polemic." Even those who accept its integrity speak of its "fierceness" (Dunn, 1:901) and call it a "vehement outburst" (SH, 429). Such language is surely exaggerated, however. Paul is in no sense here reproving or rebuking the Roman Christians for internal and personal sins or weaknesses (in contrast with, e.g., 1 Cor). Rather, he gives them a serious yet loving warning of dangers from without. As Godet says (495), this paragraph is "a simple putting on their guard in the most affectionate and fatherly tone." See Acts 20:28-32 for a similar warning.

Some think that such a strong admonition would have been inappropriate to a church that Paul himself had not founded. Fitzmyer says (745), "It is strange that Paul, writing to a community that he did not found or evangelize, would undertake to admonish it." But this is a groundless objection. After all, Paul was an Apostle appointed by Jesus himself, an Apostle who spoke for Christ and with the authority of Christ to the whole church. Besides, even before this point Paul has already included some stern exhortations and warnings (e.g., 6:1-2,15; 12:1-2; 13:1; 14:1-3,13).

Others think it is odd that Paul would interrupt his section on greetings and interject this warning about false doctrine, which seems so completely unrelated to the context. But this paragraph is not as unrelated as it may seem at first. For one thing, the greetings which it separates are of two different kinds. Verses 3-16 focus on the Christians in Rome to whom greetings are being sent, while vv. 21-23 name those with Paul who are sending greetings. Also, there is a definite connection between this paragraph and the previous verse. In v. 16 the references to the holy kiss and to "all the churches" call attention to the unity, harmony, and love that are God's ideal for his churches; and Paul knew that false teachers and their false doctrines were one of the greatest threats to this unity (Lenski, 914-915; Hendriksen, 2:510).

In summary, Paul knew from experience that false teachers could devastate a church, and he did not want this to happen to Rome. He was always conscious of this problem. Since he has not yet in this letter said anything about this danger, he sees this as an opportune moment to insert this warning.

16:17 I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. "I urge you, brothers" is identical with 15:30, which is a personal plea; it is also identical (except for the conjunction oun ) with 12:1, where "urge" has the double sense of personal appeal and authoritative command. The latter is the case here also; Paul is invoking his apostolic authority.

The reference to the holy kiss (v. 16) may have reminded Paul of the hypocritical kiss with which Judas betrayed Jesus (Luke 22:47-48), which in turn would remind him of the Judas-like kiss of betrayal with which false teachers doom the church. Thus he warns the church against "the unholy kisses of those who would attach themselves to the church's fellowship insincerely, remaining all the time alien from it in doctrine or life" (Cranfield, 2:797).

Paul exhorts the church to "watch out for" such false teachers. This could mean "keep your eye on" such teachers as may already be among you and "mark them" (KJV) so as to avoid them (MacArthur, 2:372; Cranfield, 2:798). More likely, though, it means "be on the lookout for, keep your eyes open for" such teachers, so that you will be sure to spot them if and when they show up (in Rome). Paul's unqualified praise for the Roman congregation suggests that these false teachers were not yet present within it (1:8; 16:19a).

It is significant that Paul does not refer directly to the false teaching propagated by these false teachers, but speaks of the "divisions" and "obstacles" they cause in the church. "Divisions" are a work of the flesh according to Gal 5:20, where the word is translated "dissensions." It refers to anything that separates one group of brethren from another group. "Obstacles" is hardly a strong enough translation for the Greek word skavndalon ( skandalon ) (see 9:33; 14:13), which is an occasion not just for stumbling, but for falling into ruin and destruction (see Lenski, 915).

What, then, is this potential danger, one so serious that it is able to separate brother from brother, and to lead them to destruction? The answer is false doctrine . How do we know this? Because Paul specifically says that what these outsiders may bring into the church is "contrary to the teaching [didachv , didachç , "doctrine"] you have learned." This implies that the Roman Christians have already learned good solid teaching, not just from Paul himself but from those leaders who started the church in Rome. Thus he warns them to be on the lookout for anyone who teaches something contrary to basic Christian belief, because false doctrine leads to division and destruction (see Moo, 930).

What Paul says here is directly opposed to the "peace at any price" approach to Christian unity, which often maligns all emphasis on sound doctrine as being divisive. But Paul is very clear. It is not doctrine that divides the church, but false doctrine. We do not have to choose between doctrinal truth and unity. Rather, we must pursue unity through sound doctrine, and "watch out for" the false doctrine that causes divisions and destruction. In and of itself, standing for the truth is not divisive in any negative sense; error is the true cause of division (see MacArthur, 2:372).

What shall we do with such false teachers, if we spot them? "Keep away from them," says Paul. Shun them, avoid them, stay out of their way. Since these men were probably not in Rome at this time, Paul is probably not talking about withdrawal of fellowship (as he seems to be in 1 Cor 5:11), but about refusing to give them any opportunity to spread their false teachings (2 John 7-11). The elders of the church should not allow them access to the congregation, but should themselves expose and refute their false teaching (Titus 1:9-11).

16:18 For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. In this verse Paul says all that he wants to say about the false teachers of v. 17. The main question is whether he has any particular false teaching in mind, or whether this verse is just a generic description of false teachers of all kinds.

For those who take the former view, the next question is whether we can tell from v. 18 which false teaching he has in mind. Several possibilities have been suggested, with no one view gaining a consensus. The one thing we have to go on is Paul's statement that "such people" do not serve Christ but "their own appetites." "Serve" is douleuvw (douleuô ), which means to serve as a slave, to be a slave. We are supposed to be slaves of Christ (14:18), but these false teachers are slaves (lit.) to their own bellies or stomachs.

Being a slave to one's stomach, taken literally, could refer to gluttony, but gluttony as such was not the main point of any system of false doctrine which Paul confronted on a regular basis. Barrett suggests that it refers to "preoccupation with food laws" (285). However, those "preoccupied" with food laws were usually concerned with denying themselves certain foods, whereas Paul's phrasing suggests the opposite.

Some link this phrase with Paul's earlier teaching about the weak and the strong, and thus about opinions as to what a Christian is permitted to eat (ch. 14). The false teachers in this case would be the strong who insist on eating whatever they desire, even if it places a skandalon (14:13) in the weak brother's way (see Donfried, "Note," 51-52). This is unlikely, however, since Paul counted himself among the strong, and since the description of the strong in ch. 14 was far less severe than what is said of the false teachers in this paragraph. E.g., in ch. 14 Paul urged full acceptance of the strong; here he says to avoid the false teachers.

A more common approach is to take "belly" as a symbol for physical appetites in general (as in the NIV and other translations). Thus Paul would be referring to those who are dominated by their animal appetites (Dunn, 1:903), perhaps "antinomian libertines" (Murray, 2 @ :235) or incipient Gnostics who misinterpreted the gospel as setting them free from all laws restricting their appetites (Phil 3:19; see Bruce, 277-278).

Still others take "belly" as a symbol for the even more general concept of the self as such. Being a slave to one's belly thus has "the sense of serving oneself, of being the willing slave of one's egotism," which is in essence walking according to the flesh (8:5-8) and not the Spirit (Cranfield, 2:800; see Hendriksen, 2:511; Murray, 2 @ :235). If the sense is this general, it could refer to almost any kind of false teaching; and some who take it this way think Paul is talking about the Judaizers, as in Acts 15:5; Phil 3:2 (Godet, 496; SH, 429; Murray, 2 @ :235).

Probably the best approach is to take the phrase in this most general sense, and to acknowledge that we simply are not sure if Paul had any specific group in mind, or to acknowledge that if he did we cannot identify it with any certainty. In this case we may take the warning as speaking generically about all false teachers, who by definition are no longer serving Christ but are slaves to their own egos. See Cranfield, 2:802; Dunn, 2:903-904.

One reason Paul issues such a strong warning about these false teachers, whoever they may have been, was their ability to teach and defend their false doctrines with such fluent and persuasive speech. They used "smooth talk," speech that sounds so good and plausible and beneficial, speech that creates the illusion of truth based on its form alone, regardless of its content. The Apostle thus reminds us that many a lie is hidden behind eloquence and personal charisma. We must never accept teaching as true just because of the packaging it comes in, but must "search the Scriptures" daily to see if the content of what we are being taught is indeed true (Acts 17:11). We must discipline ourselves to remember that form and style are secondary to content.

Those who are especially vulnerable to being taken in by fancy talk and flattery are described as a[kako" ( akakos ), "innocent, simple, unsuspecting, unwary, naïve." They are "innocent of evil and easily duped" (Godet, 498). They are "not given to the wiles of deceit" and thus are "not suspecting the same in others" (Murray, 2:236). While a certain kind of simple innocence is good (v. 19), that of which Paul speaks here is not necessarily so. In Christian infancy it may be excusable, but we are supposed to outgrow it as we mature in Christ (Heb 5:11-14). To be called simple-minded in the sense of being easy prey for false teachers is by no means a compliment.

16:19 Everyone has heard about your obedience, so I am full of joy over you; . . . In this verse Paul lets the Roman Christians know that he is not implying that their congregation is itself the origin of these false teachers. He speaks again of their universal reputation for faithfulness (see 1:8), and declares that they are the source of much joy for him personally.

But, he says, this universal good reputation is the very reason why he must warn them about the false teachers. The NIV does not translate the word gavr ( gar ), with which this verse begins. It means "for, because." It connects with v. 17: "I urge you to watch out for false teachers, because ( gar ) you have a widespread reputation for being a strong and obedient church; and false teachers seem to be attracted to such churches, to try to draw them into their own counterfeit orbits. Your reputation is so stellar that not only are you sure to be a target of false teaching, but also your fall would have a tragic and devastating effect on all who look up to you" (see Murray, 2:236).

How may Christians guard against false teachers? Paul gives this instruction: but I want you to be wise about what is good, and innocent about what is evil. Being "wise about what is good" presupposes a knowledge of what is good, i.e., being thoroughly familiar with sound doctrine with regard to both theology and ethics. But wisdom is more than just knowing these truths; wisdom is knowing how to use them and apply them to life. It is knowing how to live by them, and especially how to distinguish between truth and falsehood and between good and evil. It means to know all about the good, not just in terms of book knowledge but by experience as well. Such wisdom replaces the simple-mindedness that makes us vulnerable to false doctrine.

At the same time, says Paul, the Christian must retain a real innocence with respect to what is evil (including both false beliefs and immoral deeds). The adjective for "innocent" here is ajkevraio" ( akeraios ), not akakos as in v. 18. Akeraios literally means "unmixed, untainted," and thus "pure, innocent, guileless." I.e., keep your doctrine (the teaching you believe to be true) unmixed with false teachings; do not let yourself get "all mixed up" in your thinking (see Eph 4:14). Also, keep your moral life unmixed with sin and even the appearance of sin; stay as far away from evil as possible. Be so sensitive to it that the moment you suspect something is evil, flee from it at once.

Phillips's translation sums this thought up well: "I want to see you experts in good, and not even beginners in evil."

16:20 The God of peace will soon crush Satan under your feet. This promise is still connected with vv. 17-19. The implication is that Satan is the ultimate source of all lies and false doctrines (John 8:44; 1 Tim 4:1), and thus is the "author of discord" (Bruce, 278). Paul does not hesitate to say that "false teachers are under the influence of Satan, as in 2 Cor 11:14-15" (Fitzmyer, 746-747; see Godet, 489-499).

But Paul's promise is that if we follow his instructions in vv. 17-19, Satan will not ensnare us with false doctrine but will instead be defeated by the power of God and the power of his truth.

The imagery here seems to be taken from Gen 3:15 (Hebrew text), where God promised that the seed of the woman (Jesus) would crush the head of the serpent (Satan). This refers to the work of Jesus in his death and resurrection, by which the Devil was decisively defeated (Heb 2:14, NASB; 1 John 3:8). Paul's point is that the followers of Christ in every way will share in the Messiah's victory over the Devil. The power that wins this victory is God's power; he is the one who actually crushes Satan. But the enemy is crushed under our feet , i.e., in our own experience. The word for "crush" (suntrivbw , syntribô ) is very strong; it means "shatter, smash, crush" (AG, 801), leaving no doubt as to who is the winner in this battle.

This will happen; it is God's promise. But when will it happen? Many think this refers to "the final, eschatological victory of God over Satan" at the Second Coming (Hendriksen, 2:512-513); see Cranfield, 2:803; Dunn, 2:905). Such a victory is certainly assured, but that is probably not Paul's main point here. "Under your feet" does not fit very well with the eschatological defeat of the Devil, which is altogether God's doing. But it does fit the daily victories we experience in the battles of truth against falsehood, and good against evil. As Morris says (541), "It is better to see [this as] the promise of a victory over Satan in the here and now." Such victories are won by the power of God's Word in inspired Scripture (John 8:32; Rom 1:16; Heb 4:12), and the power of God's Spirit indwelling our bodies (8:13).

The word "soon" is not the best translation of ejn tavcei ( en tachei ), which is better rendered "quickly, swiftly, speedily, rapidly." Even if this promise referred to the Second Coming, it would not imply that this event was supposed to happen "soon" after Paul wrote. It would only mean that Christ's coming would occur quickly, "in a flash, in the twinkling of an eye" (1 Cor 15:52); see Rev 22:20 (NASB). But the promise refers mainly to our present battle against the Devil, and Paul is assuring us that the victory is not only certain but swift. "When the believer fights with the armor of God . . . , the conflict is never long" (Godet, 499). The truth quickly squelches error (Lenski, 923).

It is somewhat paradoxical to say that the God of peace (see 15:33; Heb 13:20) will quickly crush Satan under our feet. God is truly a God of peace and will establish peace, but he will not do so until his enemies have been defeated in decisive battle. True peace cannot exist in the presence of falsehood and evil. As in the case of Melchizedek (Heb 7:2), the Lord God is first of all King of Righteousness, and then King of Peace. He does not want "just peace," but "a just and righteous peace."

The grace of our Lord Jesus be with you. This is Paul's standard way of concluding his letters, with the same or a similar blessing appearing at the end of every one of them. In every other letter except 1 Corinthians, it is or is part of the last verse; in 1 Corinthians it is the next to the last verse. Here in Romans it is not at the very end because Paul has a few more greetings to add, and because he wants to conclude this magnificent epistle with a more majestic doxology.

On grace as a greeting and blessing, see 1:7. It is appropriate that Paul should mention grace both at the beginning and at the end of this letter, since the letter is about salvation by grace apart from works of law. This is in a sense incidental, though, since grace is Paul's standard greeting.

For the grace of Jesus to "be with" us means that we are existing within the shelter of his goodness and are enjoying the gifts of his love, especially the gifts of salvation.

This same blessing is repeated as 16:24 in older translations, but at that point it is generally regarded as a later addition; thus v. 24 is not included in most modern translations.

D. GREETINGS FROM PAUL'S COMPANIONS (16:21-24)

16:21 At this point Paul adds greetings from those who are with him in Corinth, beginning with Timothy. Timothy, my fellow worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my relatives. Timothy joined Paul on the latter's second missionary journey (Acts 16:1-3) and apparently had been his traveling assistant for about eight years; he is mentioned in all of Paul's letters except Galatians, Ephesians, and Titus. He was very close to Paul (1 Cor 4:17), and Paul praised him as his most unselfish and dependable worker (Phil 2:19-23). Here Paul calls him his "fellow worker" (see 16:3), which Hendriksen calls "an understatement" (2:514). He was with Paul in Corinth at this time (Acts 20:4).

Paul refers to the next three men as his "relatives," by which he does not mean close family members but fellow Jews (see 16:7). We cannot with any certainty identify these men with anyone else mentioned in the NT, though possibilities exist and speculations abound.

Most agree that the Lucius named here is not the one mentioned in Acts 13:1. A more tantalizing suggestion is that "Lucius" (Louvkio" , Loukios ) is a variation of the name "Luke" (Louka'" , Loukas ), and that this is actually the physician who authored Luke and Acts, and Paul's occasional traveling companion. This is not likely, though, since Luke was a Gentile, and Paul's reference to these men as his fellow Jews ("relatives") most likely includes all three. Thus we consider this Lucius to be otherwise unknown.

Although we cannot be sure, it is "quite possible" (Cranfield, 2:805-806) or even "very likely" (Moo, 934) that the Jason mentioned here is the same as Paul's harrassed host in the city of Thessalonica (Acts 17:6-9).

Some think Sosipater is the same as Sopater in Acts 20:4, since the latter was probably with Paul when he wrote Romans. Fitzmyer says this identification should "undoubtedly" be made (749), and Moo says it is "almost certainly" the case (934). Morris doubts it, though, since Sosipater is Paul's fellow Jew, and the Sopater in Acts 20:4 would more likely be a Gentile since he was helping to transport the collection from the Gentile churches to the church in Jerusalem (543).

16:22 I, Tertius, who wrote down this letter, greet you in the Lord. Tertius is otherwise unknown, but we know from this verse that he was Paul's amanuensis or scribe, the one who was actually writing down the words of this epistle as Paul dictated them. Comments made by Paul in other letters suggest that he usually used a scribe (1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thess 3:17), but this is the only one who is named.

Having a scribe take down his words by dictation compromises neither the integrity of Paul's authorship of this letter, nor the Holy Spirit's inspiration of it. We can reasonably assume that Paul read the finished product and gave it his apostolic "seal of approval." This one verse, though, was obviously not dictated by Paul, but was Tertius' own greeting to the Romans, perhaps at Paul's suggestion.

Tertius greeted them "in the Lord," i.e., in the name of the Lord Jesus, as a fellow Christian.

16:23 Gaius, whose hospitality I and the whole church here enjoy, sends you his greetings. Though this was a very common name, it is generally agreed that this Gaius is probably the same one listed in 1 Cor 1:14 as one of the few converts Paul personally baptized. Not quite as certain, but still possible, is Gaius' identification with Titius Justus in Acts 18:7. There is reason to think that Titius Justus was not his complete name; Gaius would have been his "first name." Also, this Titius Justus is mentioned along with Crispus (Acts 18:8), who is also linked with Gaius in 1 Cor 1:14. Finally, the Titius Justus in Acts 18:7 opened his house up to Paul and his company when they were run out of the nearby synagogue; here in 16:23 Paul speaks of Gaius's hospitality. (See Bruce, 280; Murray, 2:238; Dunn, 2:910; Moo, 935.)

In any case the Gaius named here had a house in Corinth, which he was sharing at this time not only with Paul but with "the whole church." This may mean that he had a large house and allowed it to be used by the entire church in Corinth when they wanted to have a combined gathering of the smaller house churches in the city (Dunn, 2:911; Fitzmyer, 749-750). Or it may mean that he provided hospitality for any Christians who were traveling through Corinth (Lenski, 925; Hendriksen, 2:515). Moo says it could have been either, but more likely the latter (935).

Erastus, who is the city's director of public works, and our brother Quartus send you their greetings. There was an Erastus who traveled with Paul (Acts 19:22; 2 Tim 4:20); for this reason some assume the one mentioned here cannot be the same person, since this one was a city official in Corinth and could hardly have traveled at will. Not everyone agrees with this, however. Fitzmyer says the two are "almost certainly" the same (750; see Moo, 935). Again, we cannot be sure.

Nor can we say one way or the other whether this Erastus is the same as a city official whose name (Erastus) appears on an inscription in Corinth from this very period. Everything fits except the fact that the title on the inscription (something like "commissioner of public works," says Bruce, 280) is not the same as the title given here, i.e., "city treasurer" (NASB; the NIV translation is imprecise and presumptuous). It is possible that Erastus held both positions at different times, holding one office when Paul wrote and another when the inscription was made. (See Cranfield, 2:807-808; Fitzmyer, 750; Moo, 935-936.)

The last name is Quartus, called "the brother" (NASB), which probably just means that he was a fellow Christian. Nothing else is known about him.

16:24 As stated earlier, this verse as it appears in the Textus Receptus, from which the KJV was translated, was probably not in the original text of Romans and thus is not included in most modern translations, including the NIV. (See Moo, 933, n. 1, for the textual data.) Its content is the same as v. 20b.

III. CONCLUDING DOXOLOGY (16:25-27)

The textual evidence regarding the integrity of this passage (i.e., whether it should be accepted as part of the original Roman letter) is mixed. In a long footnote Moo summarizes its "checkered textual history" and other problems, then gives a lengthy list of many who regard this doxology as "a post-Pauline addition to Romans." Then he summarizes the arguments, textual and otherwise, for including it in the original, and lists many who support its inclusion. His own view is stated thus: "A decision is very difficult; but we are slightly inclined to include the doxology as part of Paul's original letter" (936-937, n. 2).

I agree with this conclusion and will proceed with the assumption that this is Paul's own inspired conclusion to his letter. It is unthinkable that he would have ended this awe-inspiring composition with nothing more than "and Quartus, the brother" (16:23, NASB; see Godet, 502). Also, the themes which appear in these closing verses echo the themes of the opening verses, 1:1-16 (see Moo, 937-938). All in all these words of praise magnify and glorify the God of grace. It is only fitting that a doxology so "elaborate and grand in thought and in form" should close this great epistle (Lenski, 927).

One problem with this passage is that its syntax is not easily decipherable, especially since it appears to be "one long incomplete sentence" (Moo, 938; see v. 27). It may be helpful to set forth at this point a schematic of these verses, showing how the parts are related to the whole. (In what follows, the order of the words and phrases does not always follow the Greek, nor do the order and wording always conform to the NIV.)

I. Now to him who is able to establish you

A. By my gospel, yea,

B. [By] the proclamation of Jesus Christ -

1. [Which is] according to the revelation of the mystery

a. [Which was] hidden for long ages past,

b. But now [is]

(1) Manifested, and

(2) Made known -

(1) Unto all the Gentiles,

(2) Through the prophetic writings,

(3) By the command of the eternal God,

(4) For the purpose of obedience of faith;

II. To the only wise God;

III. To him [I say]

- BE GLORY FOREVER, THROUGH JESUS CHRIST! AMEN!

16:25 Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, . . . As a doxology these words constitute an act of worship and praise offered up to God, but they are not addressed directly to God. They are formulated in third person, not second person. The actual declaration of praise is in v. 27b, "[To him] be glory forever through Jesus Christ!" The verses which precede these words (vv. 25-27a) are identifying the one who is being praised, and explaining (in part) why he should be praised.

That one, of course, is God; and here he is described as the one who is able (duvnamai , dynamai , has the power) "to establish you." One reason Paul wanted to visit the Roman Christians was to impart to them a spiritual gift that would "make [them] strong" (1:11). The word used here and in 1:11 is the same, i.e., sthrivzw (stçrizô ), "to strengthen, confirm, establish upon a firm foundation" (see JC, 1:95).

As explained earlier (JC, 1:94-95), the spiritual gift Paul wanted to give the Romans, the gift that would establish them, was the gospel itself. Now that he has completed this epistle, he has in effect given them the gift of the gospel. Thus he can say here in 16:25 that God has the power "to establish you by my gospel ," i.e., the gospel that was revealed and entrusted to him (1 Cor 15:1-4; Gal 1:11-12), and the gospel which he has just proclaimed in the words of this grand epistle. This gospel has already been identified as the power by which God brings salvation (1:16), including the initial gift of justifying grace and also the subsequent sanctifying and glorifying grace that will lead us home.

"The proclamation of Jesus Christ" is not different from "my gospel," but is an explanation of it. "Proclamation" is khvrugma (kçrygma ), which can be either the act of preaching (Matt 12:41) or the message preached (2 Tim 4:17; Titus 1:3). Here it is the latter, and thus identifies the content of the gospel, namely, Jesus Christ (see 1 Cor 15:1-4).

Paul now describes this gospel further. The gospel by which God establishes us, he says, is according to the revelation of the mystery hidden for long ages past, . . . This phrase could be taken as parallel with "by my gospel," and thus as giving a second means by which God establishes us. More likely, though, it introduces a more complete description of the gospel. My gospel, says Paul, is in accordance with or in conformity with the revelation of the mystery. Everything from here through the end of v. 26 is part of one long description of this mystery.

Paul says his gospel is in accord with "the revelation of the mystery." In biblical terminology a "mystery" is a truth hidden in the mind of God and undiscoverable by human reason, and thus known only through divine revelation (see 11:25). Thus the word can apply to many things, but for Paul the mystery that seemed to awe him the most was God's plan to include Jews and Gentiles together in the church of Jesus Christ in this New Covenant age (see 11:25 again). This is the mystery that has now been revealed especially to Paul, the Apostle to the Gentiles (Eph 3:3-11); it is the mystery according to which his gospel took shape.

Paul now says three main things about this mystery. First, it was "hidden for long ages past." "Hidden" is sigavw (sigaô ), "keep silent, keep secret." I.e., for a long time God kept this a secret; it truly was a mystery. What are these "long ages past"? Some think this refers only to the time preceding the OT prophets (Lard, 467), since the next verse says the mystery is made known "through the prophetic writings." Another view, which I accept, is that these "long ages past" include the OT dispensation and came to an end only with the first coming of Christ and the proclamation of New Covenant revelation. How, then, could this mystery still have been a mystery in OT times if it was made known through the prophetic writings? This is explained in the next verse.

16:26 [B]ut now , says Paul, this mystery is revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him - Here is the second fact about the mystery: it is "now revealed" or "manifested" (NASB). "Now" refers to this New Covenant era. "Revealed" is fanerovw (phaneroô ), the word which is also used in 3:21: "But now a righteousness from God . . . has been made known." The initial and decisive revelation of the mystery was accomplished through the incarnation, ministry, and saving work of Jesus Christ (Morris, 547). But further explanation was necessary. Thus, following Jesus' ascension into heaven, the full meaning of "the mystery of Christ . . . has now been revealed by the Spirit to God's holy apostles and prophets" (Eph 3:4b-5; see 1 Cor 2:6-16). Their revealed and inspired message is given to us in the form of the NT writings.

The third thing about the mystery is that it has been "made known" (gnwrivzw , gnôrizô ). In Ephesians Paul uses this word five times in referring to the mystery (1:9; 3:3,5,10; 6:19). Here it could be a simple synonym for phaneroô , but its placement at the opposite end of the verse (in the Greek) suggests a different connotation. The mystery of Christ has now not only been revealed inwardly to the prophets and apostles, but has been and is being outwardly and publicly made known through the preaching of the gospel to all the world (Godet, 504). See Eph 6:19.

The rest of this verse consists of four prepositional phrases that modify "made known" and thus describe the preaching of the gospel, especially the essence of Paul's ministry as the Apostle to the Gentiles. First, the mystery is made known "to all the nations" (NASB), i.e., to the Gentiles. The unveiled mystery is not a secret to be jealously guarded by an inner circle of gnostic priests, but is a message meant to be proclaimed to everyone.

Second, the mystery is made known "through the prophetic writings." This presents a problem. If the mystery was not revealed and made known until the New Covenant era, how could it be made known through the prophets ? Does this not imply that it was "made known" even in the OT era? Some say the "prophetic writings" are those of the New Covenant prophets mentioned in Eph 2:20; 3:5 (Godet, 505), but most rightly agree that the OT prophets are in view here. How may we explain this?

The answer is simple. Many things revealed to the OT prophets were not capable of being fully understood until the first coming of Christ (1 Pet 1:10-12). But now that Christ has come, the full meaning of these prophetic writings has been made clear. Until Jesus came, the prophecies were there, but their meaning was veiled. Now they are being properly interpreted and clarified in relation to Jesus Christ and his saving work. See 3:21. (See Murray, 2:242; Cranfield, 2:812; Stott, 404-405.)

Paul's point, though, is that the prophetic writings, now understood as applying to Christ and his church, are a means of making the mystery known to all the nations. Early Christian preaching was thus heavily dependent upon the OT, and modern preaching could no doubt make better and more frequent use of the "prophetic writings."

Third, the mystery is made known "by the command of the eternal God." This refers first of all to the Great Commission (Matt 28:18-20; Luke 24:47; Acts 1:8), but also refers to Paul's singular commission to be the Apostle to the Gentiles (Murray, 2:242-243). It is the express will and command of God that the now-explained mystery be made known to all.

Finally, the purpose of proclaiming the mystery of Jesus Christ is to bring about "obedience of faith." Paul used this same phrase in 1:5 to explain the ultimate purpose of his apostleship (see JC, 1:78-82). It is fitting that he should refer to it again here at the end of his epistle. The goal of all Christian preaching and witnessing, including the goal of this very letter to the Romans, is to bring about heartfelt obedience that springs from faith in Jesus as Savior and Lord.

16:27 [T]o the only wise God be glory forever through Jesus Christ! Amen. Paul began this doxology by referring to God as the one who is able to establish and strengthen us by the gospel, and then he went into detail about this gospel and the marvelous plan by which God has made it known. Here in v. 27 he catches his breath, so to speak, and refers once more to the God whom he is about to bless. But now he refers to him as "the only wise God."

One question is whether Paul is emphasizing two things about God - his singularity ("the only God") and his wisdom ("the wise God") - or whether he is simply emphasizing the uniqueness of his wisdom. Most agree that the latter is the case. Paul has already blessed God for his wisdom in an earlier doxology (11:33). Elsewhere he declares that the message of the cross of Christ is the epitome of God's wisdom (1 Cor 1:18-25,30), and in Eph 3:10 he refers to the unveiled mystery as "the manifold wisdom of God."

His point here, then, is that the God who has devised such a marvelous plan of salvation, has worked it out in the arena of history, has in this present age accomplished it through Jesus Christ, and has made it all known through the gospel - such a God is truly the essence of wisdom! Everything that Paul has written up to this point in this awesome letter causes him to praise and adore God for his wisdom. This is truly a fitting theme with which to close the epistle.

The very last phrase presents a translation problem. As noted earlier, this whole doxology is an incomplete sentence. As is typical of doxologies, it lacks a main verb. Most translations, including the NIV, simply and appropriately add the verb "be." The more difficult problem, though, is the presence in the Greek text of the relative pronoun w/| (hô , "to whom"), which makes the text read literally, "to the only wise God, through Jesus Christ, to whom [be] the glory forever." Grammatically "to whom" could refer to Jesus Christ, which would be doctrinally appropriate, to be sure. Most agree, though, that it refers to God, who has twice been designated as the object of this statement of praise (vv. 25a, 27a). The relative pronoun hô would then serve what is called a "resumptive" purpose and would be translated, "To him, I say" (Lenski, 933). The NIV and the NASB simply ignore this pronoun, but they retain the proper meaning.

The phrase "through Jesus Christ" immediately follows "to the only wise God," but is properly interpreted by the NIV as modifying "be glory forever." The eternal glory that we creatures must ascribe to God is obviously warranted by his mighty works of creation and providence, which are distinct from the redemptive work of the incarnate Christ (GRe, 27-43). But the glory that surpasses all other, and elicits from God's saints the highest possible praise, is the glory that is due him for what he has done through our Lord and Savior, Jesus Christ. Amen!

-College Press New Testament Commentary: with the NIV

McGarvey: Rom 16:23

Gaius my host, and of the whole church, saluteth you . [Very likely the Gaius of 1Co 1:14 . The name is found elsewhere (Act 19:29 ; Act 20:4 ; 3Jo 1:1). This Gaius evidently entertained Paul at the time the Epistle was written, and at least occasionally, probably to hear Paul preach, the many sections of the entire Corinthian church met at his house. It must have been a capacious home -- Act 18:8-11] Erastus [possibly the person mentioned at Act 19:22 and 2Ti 4:20] the treasurer of the city saluteth you, and Quartus the brother . [Here end the salutations, and there follows the most condensed yet most comprehensive benediction ever penned.]

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 16 (Chapter Introduction)

Overview

Rom 16:1, Paul wills the brethren to greet many; Rom 16:17, and advises them to take heed of those which cause dissension and offences; Rom 16:21, and after sundry salutations ends with praise and thanks to God.

Poole: Romans 16 (Chapter Introduction)

CHAPTER 16

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 16 (Chapter Introduction)

(v. 1-16) The apostle recommends Phebe to the church at Rome, and greets several friends there.

(Rom 16:17-20) Cautions the church against such as made divisions.

(Rom 16:21-24) Christian salutations.

(Rom 16:25-27) The epistle concludes with ascribing glory to God.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 16 (Chapter Introduction)

Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable - composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (Rom 16:20), " The grace of our Lord Jesus Christ be with you, Amen." And yet he has something more to say; nay, again he repeats the blessing (Rom 16:24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them (v. 1-16). II. A caution to take heed of those who caused divisions (Rom 16:17-20). III. Salutations added from some who were with Paul (Rom 16:21-24). IV. He concludes with a solemn celebration of the glory of God (Rom 16:25-27).

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 16 (Chapter Introduction)

A Letter Of Commendation (Rom_16:1-2)

A Household Which Was A Church (Rom_16:3-4)

To Every Name A Commendation (Rom_16:5-11)

Hidden Romances (Rom_16:12-16)

A Last Loving Appeal (Rom_16:17-20)

Greetings (Rom_16:21-23)

The End Is Praise (Rom_16:25-27)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 16 (Chapter Introduction)

INTRODUCTION TO ROMANS 16

This chapter contains a recommendation of a single person, herein mentioned; a list of the chief of the saints at Rome, who are saluted by name, and some with singular encomiums; a caution to beware of false teachers; various salutations of persons that were with the apostle sent to the church at Rome; and the whole is concluded with a doxology, or an ascription of glory to God. First, a commendation is given of a woman, by whom this long letter was sent, who is described by her name, Phebe; by her spiritual relation, a sister in Christ; by her office or character, a servant of the church at Cenchrea, Rom 16:1, who is recommended to the saints at Rome, to receive her into their communion, conversation, and affection, as became them, and to assist her in every thing she might need from them; which is enforced by this reason, because she had been a succourer of the apostle, and many others, Rom 16:2, and next follows a catalogue of the principal saints at Rome, to whom the apostle sends his Christian salutations; and among these stand, in the first place, Aquila and Priscilla, and the church in their house, Rom 16:3, who are described as greatly assisting to him in the cause of Christ, and as having a strong affection for him; which they showed by risking their lives on his account, for which he gives them thanks, as did all the churches: Secondly, Epaenetus is next saluted, as having a great interest in the apostle's affections, and as being one of the first converts in Achaia, Rom 16:5. Thirdly, a woman named Mary, who did her utmost to serve the apostle, and those that were with him, Rom 16:6. Fourthly, a couple of saints, Andronicus, and Junia, described by their relation to the apostle, his kinsmen; by their sufferings with him, fellow prisoners; by the fame and credit they were in among the Christians of the first rank, even the apostles; and by their early conversion, being converted before the apostle himself, Rom 16:7. Fifthly, next in the list is Amplias, who is saluted as in the Lord, and as beloved in him, Rom 16:8. Sixthly, two worthy men are joined together, Urban and Stachys; the one is saluted as an helper in Christ, and the other as beloved by the apostle, Rom 16:9. Seventhly, Apelles is next named, and commended as one approved in Christ. Eighthly, the family of Aristobulus is greeted, Rom 16:10. Ninthly, a kinsman of the apostle's, by name Herodion: and, Tenthly, the household of Narcissus, said to be in the Lord, Rom 16:11. Eleventhly, two excellent women are greeted, who had been indefatigable in the service of Christ: and, Twelfthly, another woman, by name Persis, a person to be respected and loved, on account of her labour in the Lord, Rom 16:12. Thirteenthly, Rufus is saluted as one chosen in Christ, and also his mother, and who was the mother of the apostle, Rom 16:13. Fourteenthly, five of the saints are joined together, who are mentioned by name, and other brethren with them, whose names are not set down, Rom 16:14, and, Lastly, five other saints, with all the brethren with them, are likewise saluted, Rom 16:15, and these, and all the members of the church, are exhorted to salute one another in an affectionate and chaste manner, who are told that all the churches saluted them, Rom 16:16, then follows the exhortation to take care of false teachers, to mark them, and avoid them; who are described as schismatics and heretics, making divisions in the church, and preaching contrary to the Gospel taught and learned, Rom 16:17. The arguments or reasons made use of to enforce the exhortation, are taken partly from the characters of these teachers, being selfish men, who served not the Lord Jesus, but their own bellies; and deceivers, who by smooth words and plausible doctrines imposed upon simple minds, Rom 16:18, and partly from the characters of the saints at Rome, who were simple and credulous, and ready to give in to everything that carried an appearance of truth; and though they were to be commended for their ready obedience to the Gospel, yet it became them to mingle wisdom and prudence with their simplicity and readiness to receive what appeared to be truth, Rom 16:19, and from a promise of victory over Satan and his emissaries in a short time; to which the apostle annexes his usual salutation, and "Amen", as if he had concluded the epistle, Rom 16:20, but adds various salutations of persons that were with him, who desired to be remembered to the brethren at Rome, as Timotheus a fellow worker, Lucius, Jason and Sosipater, his kinsmen, Rom 16:21, Tertius the writer of the epistle, Rom 16:22, Gaius the host of the apostle, and of the whole church; Erastus, chamberlain of the city of Corinth, and Quartus a brother, Rom 16:23, and then the apostle repeats the above salutation, Rom 16:24, and yet still has not finished his epistle, but concludes with a doxology, Rom 16:25, in which is celebrated the power of God, in establishing his people according to the Gospel, commended by its being the preaching of Christ, and the revelation of the mystery hid from ages past; and the goodness of God is also taken notice of, in giving orders to make it manifest, and in making it manifest to the Gentiles, in order to bring them to the obedience of faith; and likewise the wisdom of God is observed, to whom wisdom alone belongs, and which is apparent in the Gospel before mentioned, and in all the methods of his grace, as well as providence; and glory to him, through Christ for ever, is wished and prayed for; and so ends this excellent and valuable epistle.

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

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BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

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ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

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College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV