Argument Of The Epistle To The Romans

THE ARGUMENT OF THE EPISTLE TO THE ROMANS

A Paper presented to Dr. Gary Tuck Western Seminary San Jose

In Partial Fulfillment of the Requirements for the Course BLS 507S, New Testament Studies II

by Jason A. Clark April 2002

THE ARGUMENT OF THE EPISTLE TO THE ROMANS The epistle of the Apostle Paul to the Romans contains the most detailed expression of his theology in regards to salvation. It was necessitated by the situation in the Roman church, wherein Jewish and Gentile Christians were at odds, each faction contending for their own understanding of the content and responsibility of Messianic discipleship. Throughout his writing, then, Paul attempts to promote unity among these opposing groups. The beginning of his treatise is dominated by theological teaching, as he delineates the universal depravity of man, the offer of justification by faith, the inability of the Jewish Law or any other works-based approach to provide righteousness, and the idea that life in the Spirit is fundamentally different from life in the flesh (1:1 – 8:39). The next major section, also theological, explores the position the chosen nation of Israel occupies in God’s plan, with respect to Gentile acceptance of the New Covenant (9:1 – 11:36). Then Paul ends the epistle with a large section providing practical advice necessary to maintain the desired unity among the believers through love (12:1 – 16:27). Paul’s salutation immediately introduces the readers to his major themes of grace, faith, election, and the conversion and inclusion of the Gentiles in the New Covenant by the gospel of Jesus Christ (1:1-7). He begins the body of his epistle (although in a sense still introductory or transitional) on a somewhat personal note, commending the Roman church for their “world-famous” faith and expressing his earnest desire and plan to visit the church in the capital of the empire at long last (1:8-10). Neither his longing nor his expected visit is selfish, however, for Paul expects both to minister to and to receive

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ministry from the Romans, thus providing a beautiful illustration of the ideal unity within the body of Christ (1:11-15). In fulfilling his roles as both apostle and evangelist, Paul does not discriminate, for the gospel message is intended for all—whether they be Jew or Gentile, sophisticated or profane. The only prerequisite for participation in God’s salvation of righteousness is faith, as is evidenced by Old Testament prophecy (1:14-17; cf. Hab. 2:4). Establishing this foundation of salvation by faith, Paul launches into his thorough explanation of how it is possible that this salvation can be enjoyed by the Israelite and the non-Israelite alike. Just as God’s righteousness is revealed through the gospel, so is His wrath revealed against the unrighteous (1:17-18); Paul explains that the general revelation of God is inherent throughout His creation, so even those who have received no special revelation of Him (as have the Jewish, covenant people) are yet accountable for their unrighteous deeds (1:18-32). The Apostle first turns his attention to the Jew by upbraiding him for his hypocrisy in judgment (2:1-4, 17-24) and then assuring him that all sinners will be judged whether they are informed by or ignorant of the law (2:7-16). He proves that the external observance of the law (e.g. circumcision) for its own sake is meaningless (2:25-29). While the children of Israel have a blessed heritage, their Jewish heritage gains them no advantage as regards salvation in the New Covenant era (3:1-3:18). Having established that all are guilty before God, Paul introduces the notion that it is impossible for one to attain righteousness by obedience to the works of the Law—it is available only by faith in Jesus as Messiah (3:19-24), whose atoning sacrifice both satisfied the penalty of sin and

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proclaimed the righteousness and grace of God that is available to both Jew and Gentile (3:25-31). The Old Testament character of Abraham is introduced in order to illustrate further to a Jewish audience that righteousness is obtained by faith and not by works, followed by a supplemental quotation by Israel’s greatest king, David (4:1-8). That Abraham obtained righteousness prior to circumcision makes him the father of all who believe, whether uncircumcised as he was or circumcised as he became (4:9-12). The Abrahamic promise, Paul adds, was fulfilled not by the works of the Law, but by faith in God’s graciousness (4:13-22). All of these things are relevant to the Christian believer, for he has received forgiveness for his sins by the blood of Jesus Christ and has been declared righteous by faith in the same manner as Abraham (4:23-5:11). The greatness of the Messiah’s sacrifice and the ensuing grace of God is displayed against the backdrop of Adam. His one sin caused condemnation and death for all the world, but the gracious gift of Messiah results in righteousness and eternal life for all who believe (5:12-21). Paul anticipates the objections of his opponents by assuring his readers that this abundant grace he preaches ought not to promote libertinism, but rather victory over enslavement to sin through the believer’s union with Christ’s death, burial, and resurrection (6:1-23). The illustration of marriage serves as a reminder that the Mosaic Law and faith in Christ are mutually exclusive systems (7:1-6) and introduces Paul’s lengthy examination of the interrelationship between law and sin, wherein he concludes that sin seized upon the opportunity provided by the law in order to enslave man, who was helpless while

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beholden to his carnal desires (7:7-12). This, then, was the intended purpose of the Law —to cause the sinner to recognize his utter sinfulness and cry out for a Savior (7:13-25). Whereas the law meted out judgment, the “new law” of the Spirit pronounces the believer righteous (8:1-4). There are two ways in which a person may live: either by the fallen, sin-cursed outlook of the unbeliever, characterized as death, or by the regeneration and empowerment of those born of the Holy Spirit, whose mindset is characterized as life and peace (8:5-8). The regenerate believer is found to be pleasing to God and assured that he will participate in the resurrection and glorification of His righteous, adopted children (8:9-30). Since God Himself has justified the believer, no one is qualified to accuse him, and nothing can come between them (8:31-39). After an impassioned statement of concern for his fellow Jews, Paul does not want his readers to be mistaken: it is Israel who failed and not the word of God (9:1-6). He then asserts that the true children of God are not determined by ancestry or birthright (e.g. national Israel, Ishmael, Esau), but by His promises (9:7-13). Paul responds to the inevitable charges of the unfairness of God’s election by presenting an absolutely sovereign Lord whose wisdom cannot be questioned, ever reminding his readers of His great mercy in calling out a remnant for His own (9:14-29). Paul concludes that the Gentiles have found righteousness without even looking for it—by faith, and so Israel is to blame for losing out with God by approaching Him instead by works and selfrighteousness (9:30-10:3). With the coming of the Messiah, the Law of Moses is abolished, for its righteousness was but external and temporal—and therefore inadequate; true righteousness can now be obtained by believing in that resurrected Messiah, and its

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availability transcends Jew-Gentile divisions (10:4-12). Since this gospel message has gone out to the entire world, again Paul maintains Israel’s guilt (10:13-21). Yahweh’s rejection of unbelieving Israel, however, is only a temporary tactic being used to inspire them to jealousy for His favor upon a foreign people; however, a glorious restoration awaits Israel, heralding the Second Coming and resurrection (11:1-16). Paul soberly reminds the Gentiles that they are merely partaking of Israel’s blessings and urges them not to become haughty or falsely confident, lest they partake of Israel’s current predicament (11:17-24). Israel remains Yahweh’s chosen people and will one day share in the New Covenant promised to her, according to the infinite wisdom of God (11:2536). In light of the fact that they are unworthy recipients of this divine mercy, Christians are encouraged to undertake a life of sacrificial service to their Lord in contrast to the ungodly ways of the world (12:1-2). Believers are members of Christ’s body, and ought to serve their brethren with humility and diligence, whatever their God-given roles may be (12:3-8). Life as part of an organism demands love, so Paul gives practical advice regarding conduct among believers—including submission to civil authorities, specifically in the matter of paying taxes (12:9-13:7). So that his readers will not mistake his advice for a list of rules similar to the Mosaic Law, Paul reminds them of the golden rule, which is the epitome of love itself. One need not adopt a rules-based approach to doing good if he practices love, for love, he says, fulfills the Law (13:8-10). Paul concludes with a further admonition to practice upright behavior and to abstain from anything that feeds fleshly desires in consideration of the coming of the Lord (13:11-14).

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The apostle enjoins the Roman believers to unity through tolerance of each other’s differing convictions—content to allow the Lord to be the judge—promoting peace among the saints through self-restraint, if necessary (14:1-23). The strong in conscience, he adds, have an obligation to endure their weaker brethren—indeed, to edify them (15:16). Paul provides Jesus as a model of servanthood to them, as he revisits his earlier theme of Gentile inclusion in the kingdom of God (15:7-13). He begins to close the epistle by explaining that he has written some harsh things to them out of duty in his role as Apostle to the Gentiles, followed by his intent to visit them, his future itinerary, and a request for personal prayer (15:14-33). An extensive list of greetings to individual acquaintances in the Roman church ends his discourse, including a final warning to avoid those promoting disunity through false teaching and the final benediction (16:1-27).

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