The Epistle to the Romans - Essay Example

Romans Number Department Introduction Also shortened as Romans, The Epistle to the Romans is the sixthbook in the New Testament. Biblical scholars and theologians agree that it was Apostle Paul who composed The Epistle to the Romans, with the main intention of explaining the essence of salvation [that it is offered by God through Jesus Christ, by grace]. The writer is identified as Paul in 1:1 and the early church is bereft of any voice that gainsaid Paul’s authorship. There are also several historical references that are consistent with known facts about Apostle Paul’s life. Most scholarly circles have always pointed at The Epistle to the Romans as St. Paul’s and the Bible’s most important theological legacy. Although it cannot be expressly stated when and where the Epistle to the Romans was written, yet many scholars are convinced that the book must have been written late 55 AD and early 56 AD, or late 56 AD and early 57 AD. The facts that: Erastus who is mentioned in Romans 16:23 lived in Corinth as the city’s treasurer and commissioner for public works; Phoebe [who is mentioned in Romans 16:1-2] served as a deacon of the church in Cenchreae which is in east of Corinth and would have therefore passed the letter through Corinth lend credence to the thought that The Epistle to the Romans must have been written when St. Paul was in Corinth. The letter must have been transcribed by Tertius who was St. Paul’s amanuensis, going by the details that St. Paul divulges in Romans 16:22. According to Das (2006, p. 15), the original recipients of The Epistle to the Romans were the congregation of the Church in Rome, who at the time was predominantly Gentile. Going by instances such as 4:1 and chapters 9-11, there are strong indications that Jews must have made up a small fraction of the church. Nevertheless, Reasoner (2005, 11) posits that the message and the intent of St. Paul’s message in The Epistle to the Romans is what should be of ultimate concern. It is apparent that Paul’s theme in The Epistle to the Romans is the basic gospel and the plan of God for salvation and righteousness for Jews and Gentiles, as can be seen in 1:16-17. Although some point out to the doctrine of justification by faith as the theme of The Epistle to the Romans, a closer look at the book reveals a theme far broader, particularly, the righteousness from God which is mentioned in 1:17. This righteousness from God includes justification by faith and is also broad enough to embrace related concepts and realities such as guilt, struggle with the inward battle between the mind of the flesh and that of the spirit, sanctification and eternal security. The Problem Paul Enumerates In 1:18-3:20 The problem that St. Paul touches on is the sinful and depraved condition of all mankind. By illustrating the sinful nature of mankind, it becomes clear that Jews and Gentiles alike have fallen from God’s expectations and need salvation. To show the state of man’s fall from God’s standards, Paul begins by recounting the state of the Gentile. Paul in chapter 1 recounts how the Gentile is generally depraved enough to Paul is categorical that this state of sinfulness is to be meted with the wrath of God (1:18). Concerning the way of the Gentile, it is wrought with complacency and apathy towards God, deceit and profanity, murder, warmongering, idolatry, sexual waywardness and homosexuality, conceit, lacking in the knowledge of God, disobedience, being unmerciful, being unfaithful to covenant, being depraved, destruction and abetting evil. Chapter 2 also carries on with the same theme to show that the unrepentant and even those who judge others hypocritically are not guiltless before God. The hardened in heart, the contentious, and the evil doer are also set aside for God’s wrath and judgement. This catalogue of sins is contrasted against the person of God who is presented as impartial (2:11) [meaning that His judgement will fall on all who engage in unrighteous works] and a rewarder of man’s works (2:7). Starting from the 12th verse, St. Paul explains that unrighteousness in and outside the law warrant the same thing, so that both the Jew [who has the Law] and the Gentile who do not have the Law are both without excuse. St. Paul also shows that having the Law and the seal of the covenant [that is circumcision] may amount to nothing when the same are considered outside a heart upright with God, during judgement. The Jew is addressed to this effect starting from the 12th verse. The Jew is reminded that the outward circumcision does not count, only the inward does. To this extent, a Jew is one that is inward and circumcision is of the heart. Nevertheless, Paul acknowledges the fact that there are benefits that come with being a Jew, since Jews were committed the oracles of God. From this point, Paul goes back to the theme in chapter 1 that all humanity is evil and does not seek God. St. Paul quotes Psalm 14:1-3 and 53:1-3. Paul also goes on to show that there is no justification or righteousness that can be attained by keeping the law (3:20). Seeing that this is the case, there is only one legitimate way of attaining righteousness: being justified freely by God’s grace through the redemption that is in Jesus Christ. This is a righteousness that is the righteousness of God mentioned in 3:24-25. It is this righteousness that is previously mentioned in 1:17, and has been chosen in this discussion as the theme of the Epistle to the Romans. No one can boast of this righteousness since it is not attained, merited or earned, just as Paul states in 3:27 (Morgan, 1995, 68). Thus, it can be summed that from chapter 1 to chapter 3, that the fundamental problem is the inherent sinfulness of man which makes the exaction of God’s judgement and God providing a way out of this predicament: the righteousness of God mentioned in 1:17 and is given by grace through faith (3: 24-28). The Solution in 3:21-31 (With a Biblical Example in Chapter 4) As already stated, the problem that Paul discusses in 1:18-3:20 is about the inherent sinfulness of man which makes the exaction of God’s judgement and wrath. The solution to this as is mentioned in 3:21-31 is the righteousness of God which God gives by grace through faith to the Jews and Gentiles, outside the provisions of the Law and circumcision, so that it is not a thing to be boastful about. St. Paul displays a strong and impeccable understanding of the Torah [and by extension, the entire Tanakh] as he tries to prove the solution that is stated in 3: 21-31 in the fourth chapter of the Epistle to the Romans. According to Grieb (2002, 122), for one, St. Paul shows that the righteousness of God was operational in Old Testament, particularly, Abraham. St. Paul shows that Abraham had nothing to boast about before God since he was not justified by works. Paul continues that Abraham was counted as righteous when he believed in God (4:4). Paul gives an illustration to further strengthen the argument by showing that anyone who works is rewarded and such a reward is of debt, and not of grace. Conversely, conversely, the person who does not work but believes in God who justifies the ungodly has faith that is counted to him for righteousness. Paul quotes Psalm 32:1-2 to underscore and validate this principle. To show that this apportioning of the righteousness of God comes upon the Jew and the Gentile, St. Paul states that Abraham was counted righteous before he got circumcised, so that he was also the father of all those who believe [both the circumcised and the Gentile]. It is only later that he received the seal of circumcision (4:9-12). St. Paul continues with another premise to the effect that to argue contrariwise is to annul the place of faith since the promise was to be realised through the righteousness of faith. This also makes the promise that God made to Abraham none-effect. In 4:22-25, Paul also states that Genesis 15:6 was not written just for Abraham, but also for those who believe in God who resurrected Jesus. Just as a side note, it is noteworthy, the striking semblance that runs throughout the sixty-six books of the Bible. Genesis 15:6 runs throughout Romans chapter 4 and also becomes the premise upon which chapter 4 [the righteousness of God that is through faith] of Romans is built. Interestingly, this is one of the factors that determined the process of canonisation. The whole writings by Judas Maccabees were particularly expunged since I Maccabees 2:50-53 states that Abraham was obedient to the point of offering Isaac on Mount Moriah, and that this was counted to him for righteousness. This is a direct assault to Paul’s thesis of the righteousness of God and diametrically opposed to Scripture such as Genesis 15:6. What Believers Have Come From and Where They Have Come To, According To Chapters 5-8 The portions between Romans chapters 5 and 8 deal with the state of the believer, now that he has attained the righteousness of God. For one, that believer has peace with God through Jesus Christ (5:1); there is a sharing in God’s love (5:5); and joy in God through Jesus Christ in whom the atonement is received (5:12). The believer is also a partaker of the new order that Christ brings [of righteousness, grace and eternal life] and is also extricated from the order that Adam in his sin and act of willful disobedience brought about. Again, in chapter 6, the apostle makes it plain that the believer has come to be a servant of righteousness, and not to sin. This is because the believer got baptised into Jesus Christ and into His death. With Christ’s death and burial, the sinful nature of man was dead buried and in Christ’s resurrection, the believer was resurrected unto the newness of life. The newness of life is not after the law, but is of the Spirit, according to 7:1-4. The believer also has a proper and fuller relationship of the law and the inherent predisposition of human nature to sin, as opposed to his state prior to his regeneration. The believer has also come to a life in the Spirit [and not after the flesh] (8:1) and reception of the Spirit of adoption, joint heritage with Christ. The same believer is also made ready for the redemption of his body [his manifestation of the sons of God, which is yet a future event] and has a wonderful life in the Spirit who makes intercession for and through the believer (Wedderburn, 2010, 77). How chapters 9-11 fit in to the Whole, And What Are They Arguing for (Some See Them as the Climax of the Letter, others as an Afterthought) It is given that chapters 9, 10 and 11 fit in the letter. It is difficult to determine categorically, the extent to which the chapters fit in the epistle, but they are surely not an afterthought since they help underscore the theme of the righteousness of God that is through faith, and how this righteousness of God that is through faith affected the spiritual and eschatological destiny of the nation of Israel. Chapter 9 deals with Israel’s past, while chapter 10 deals with Israel’s present state. Chapter 11 deals with the future of Israel. Chapters 9, 10 and 11 underscore the fact that God is not going to sidestep the righteousness of God which He gives by grace through faith, even when it comes to His elect, Israel. As a natural branch, Israel was cut off when it forsook righteousness of God and this serves as a warning to the grafted branch, the Church. Just as it is illustrated in chapter 9 and 10, Israel remains subject to spiritual blindness. Again, chapter 11 underscores the faithfulness of God to Abraham/ covenant, for He has set aside a time in which He will restore Israel and fulfill the promises He made to Abraham and David. References Das, A. A. 2006. Solving the Romans Debate. London: Fortress Press. Grieb, K. 2002. The Story of Romans: A Narrative Defense of Gods Righteousness. Westminster: Westminster John Knox Press. Morgan, R. 1995. Romans (New Testament Guides). London: T&T Clark. Reasoner, M. 2005. Romans in Full Circle: A History of Interpretation. Westminster: Westminster John Knox Press . Wedderburn, A. J. M. 2010. The Reasons for Romans. Westminster: Westminster John Knox Press . . Read More