What Kind of Book? Letter
The over-riding theme of the letter appears to be unity; the unity of Jew and Gentile within the church, the unity of the Christian and God. There is a great deal of sound doctrine, apology, and application as well, but all tends to work toward true Christian unity.
Since this page was a bit big, I've broken the Outline Comparisons out into a separate page.
| Who wrote it? | The opening clearly states that the letter is from Paul, although he signs it as Tertius. |
| Who was it written to or for? | Again, the letter is explicit in indicating its recipients as the Christians in Rome. |
| Why was it written? | Paul's own declaration of reason for writing (in Chapter 15) is that he wished to remind them of what they already had understanding of. From the body of the letter, it is clear that his primary points are salvation by grace alone, unity of believers, and practical application to life under grace. |
| When was it written? | This is not my area of expertise. There's nothing specific about date in the text, although notes regarding Paul's itinerary and companions certainly give us clues. Paul's itinerary puts this letter near the end of his missionary journeys, for he indicates that there is no more for him to do. His mention of going first to Jerusalem from the areas around Greece give us a linkage, as this collection for the Jerusalem church is a thing noted through many of his letters, as well as being the cause for his return to Jerusalem. Since that return resulted in imprisonment, there ought to be the possibility of pretty tightly identifying the time of this writing by means of Roman records and the like. |
| What was happening in the world at that time? | Rome still controlled the bulk of the 'known world'. I don't believe that serious persecution had begun yet, as it isn't mentioned directly. |
| What was happening to God's people at that time? | Christianity was just getting its foundation amongst the Gentiles, and was still in its first flower. As noted above, it doesn't appear that persecution had yet become an issue for the new faith, but it's also clear that dissention and false teachings had already begun to be a problem. |
| What was happening to the author at that time? | Paul appears to have been wrapping up his third missionary journey. Names and other clues suggest he was probably in Corinth at the time of writing, preparing for the journey back to Jerusalem so well chronicled in Acts. |
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Harper's: (5/21/00)
Date of writing is placed around 56 AD. Place as Corinth, at the end of the 3rd missionary journey. His writing is by way of familiarizing the Roman church with his message in preparation for a future visit on his way to Spain. Salvation by faith is seen as the central theme, a point requiring attention, as the church was beset by questions of Judaization, Jewish unbelief, and concerns that the end had already passed.
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Hebrew-Greek Key: (5/21/00)
The letter is written from Corinth, and directed to Rome. The focus is on justification for the sinner. Beyond that, the info here is in regard to justification: some good background for understanding that term, which ought to be pursued at a later point in this study.
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Calvin: (5/21/00-5/23/00)
The introduction to the commentary points out that the letter is generally believed to have been written around 57-58 AD, from Corinth to Rome. It is placed fifth in the sequence of Paul's letters. Some dates around Paul's life are also offered - suggesting 35 AD as the year of his conversion, 52 AD as the date of his earliest extant letter (1Th), and 65 AD as the date of his last (2Ti). Tradition assigns the date of his death to 6/29/66 at Rome. Paul is noted as having made two trips to Rome, the first around 61, the second in 65. The introduction of the Gospel into Rome is attributed to some in attendance at the Pentecost outpouring. These earliest messengers had doubtless been aided by others who came later; Rufus being associated as the son of he who bore Jesus' cross, and others clearly being identified as former co-workers with Paul. So to Calvin's introduction - which skips background discussions, and moves straight to outlining the content.
The epistle is best left to introduce itself, that by it we may be introduced to the depths of Scriptural treasures. The first five chapters move quickly from proof of Apostleship, to recommendation of the Gospel, to exposition on justification by faith. The section is summarized: "Man's only righteousness is through the mercy of God in Christ, which being offered by the Gospel is apprehended by faith." Paul begins by moving to shake us out of our false self-security. This, he does by removing all our excuses - the pleaded ignorance of the Gentile, and the ritual security of the Jew - proving from Scripture that we are all equally guilty before God. Faith is then explained as the only means to attain to righteousness. The fourth chapter takes from Abraham's example a convincing argument against any efficacy of works. The fifth chapter offers a number of comparisons designed to teach us of the extent of God's love. In chapter six, the need for sanctification as a follow-on to justification is expounded. The seventh chapter is an explanation of the Law's purpose. Chapter eight states the security of our salvation in no uncertain terms. In chapter nine, Paul moves to allay any insecurities brought about by the apparent rejection of Israel, showing also that all depends on God's will as concerns election. Chapter ten brings forth prophesies from Scripture to show that the response of the Gentiles and the hardening of the Jews is all in accord with God's will. The eleventh chapter speaks of the hidden church, and reminds the Gentiles of their humble position in God's plan. Three chapters of admonishment follow - treating general precepts, the civil duties of love, and the need for moderation within the household of God respectively. The fifteenth chapter acts to summarize all that has been written before, while the final chapter provides salutations and closing prayer.
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Matthew Henry: (5/24/00)
The Pauline epistles are the highlight of the New Testament. The writing of Romans may be placed as 56 AD, from Corinth, where Paul stopped en route to Troas (Ac 20:5-6). Cenchrea, from which Phoebe came, is of the district of Corinth, and Gaius, a citizen thereof. Some of the contents of the letter are difficult. The letter follows the format typical of Paul, beginning with a doctrinal section, and ending with practical application. Abiding in the practical applications is the best means of coming to understand the doctrine (Jn 7:17 - Who does His will shall know whereof sound teaching comes from.) The doctrinal portion covers the way of salvation, being steps of Peace with God, Sanctification, and Glorification. It then moves on to discuss the unity and equality of Jew and Gentile in the plan of salvation. The practical section deals with proper behavior of the Christian in civil society and in the church. There is then a concluding section.Read some Background - 6th Pass (Add some authors)
Adam Clarke: (5/24/00)
Paul's authoring of this letter is beyond doubt. Paul was a Jew who had the right of Roman citizenship; taught by Rabbi Gamaliel, and proud member of the Pharisees before conversion; becoming one of Christianity's staunchest defenders after conversion. While the church at Rome doubtless had Romans in its membership, it seems the majority were Jews. There is no proof to support the idea that Peter (or Paul) founded the Roman church. It is more likely that its roots lie in the day of Pentecost, where it is reported that Romans were amongst those in the crowd. It seems likely that Paul heard of the Roman church's circumstances from Jews who had been expelled from Rome in Claudius' reign. He writes to help settle contentions arising between the Gentile and Jewish factors of that church. Paul balances between declarations designed to bring the Jewish membership down to parity with the Gentiles, and declarations reminding both Jew and Gentile of the special place Israel has in God's heart. Given Jewish pride as God's chosen people, Roman pride as world conquerors, and the lack of any mediating authority, it is inevitable that contentions should have arisen within the church in such a setting. Paul begins his work by direct attack on the pride of both parties, showing them to be equally guilty before God. The date of the letter is placed at AD 58, from Corinth - the location being ascertained by comparison with 1Co 1:14, and 2Ti 4:20. It would appear that the letter was dictated to one by name of Tertius, and carried to Rome by Phoebe. As to order, the letter is placed seventh amongst the epistles. Its placement within the order of the Bible is more because of length and the importance of its recipient city. Arguments concerning the original language of this letter are most easily discounted, pointing to the great likelihood that it was written in the Greek it has been preserved in. Latin may be discounted as having been known in a relatively narrow region, whereas Greek was widespread, and is the dominant language of the New Testament. At that point, the Jews who were the recipients of this letter would have had as Scripture the Septuagint - a Greek translation. The arguments for total depravity and for election are based on a misapplication of what is specifically to the Jewish reader in this letter to the whole of humanity. The remainder of the introduction is a more detailed overview of the content itself.
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Barnes' Notes: (5/25/00)
Paul is the author, Greek is the language it was written in. The language may have been chosen to allow the letter's use in other congregations. Further, Greek was required learning for Roman youth at that time. Jews in Rome would likely be more acquainted with Greek than Latin, as it was the language in which they could read Scripture. Finally, it is a language Paul was more likely familiar with. The letter is first in order of placement due to its length and import, although it seems likely that it is fifth in order of writing. The expulsion of the Jews by Claudius occurred around 52-54 AD, which expulsion led to Paul's acquaintance with Priscilla and Aquila in Corinth (Ac 18:3). Acts 18:19 places these two in Ephesus, from whence Paul departs for a journey, returns, and remains for two years (Ac 19:8-10). Their salutations are included in 1Co 16:19 - which was likely written at this time. The mention of the Jerusalem collection gives close ties into the narrative of Acts. Given that the letter was written while Paul was in Corinth, and knowing he was sent to Rome as a prisoner in AD 60, we can place the writing of Romans pretty safely at AD 57. That Corinth is the place where Paul was when he wrote this letter is determined by (a) Phoebe's being from the eastern port of Corinth at Cenchrea, (b) Gaius being Paul's host, whom Paul notes as one he baptized (1Co 1:14), and (c) Erastus noted as city chamberlain - who is noted as living in Corinth in 2Ti 4:20. It seems clear from the content of the letter that the recipient church was a mixed congregation of Jews and Gentiles, with apparent differences of view. Large numbers of Jews had been exiled to Rome when Pompey took Judea, and had by the time of this writing attained freedom, and settled into a section of Rome. The evidence of this letter argues against Peter having founded the Roman church. Given Paul's many references to Peter in other letters, and his taking note of the founders of other churches, it is most unlikely that he would fail to take note of Peter's presence in Rome, had he been there. Paul would certainly have at least sent greetings were Peter there. The narrative of Acts tends to preclude the possibility that Peter went to Rome, as it notes his imprisonment by Herod (Ac 5:23) which came early in the reign of Claudius (begun AD 41), in whose reign the references of the church fathers claim Peter's arrival in Rome. This imprisonment was about 4 years in to Claudius' reign, and Peter is found in Jerusalem still by the 9th or 10th year (Ac 15:6) with no mention of his having been in Rome. Paul came to Rome about AD 60, and there is no record of Peter being with him, either in his own writings, or in Acts. None of Paul's letters from Rome indicate Peter's presence, whereas he takes care to note others that are with him, especially noting that only Luke was with him (2Ti 4:11). Peter, who likely did come to Rome eventually, else all history is suspect, must have come after Paul, and cannot have been the founder and pre-eminent authority claimed by Rome. It seems most probable that the founders of the Roman church were among those present on the day of Pentecost. The Roman church was certainly established quite early, as its reputation was already known throughout Christianity. It also appears to have had some nobility within its membership. The letter is perhaps the hardest to properly interpret, and has caused no end of controversy throughout history, already noteworthy in Peter's and James' letters. Paul's writing style - his long apparent side-tracks, and complicated structures - make him difficult to follow at times. His introduction of, and answering of objections demands close attention to context. Some of Paul's expressions are sufficiently vague as to invite perverse misunderstandings. The doctrines he explores are those which have exercised the greatest minds throughout all ages, with said minds never having reached one unanimous opinion. In truth, it is hard to come at these ideas without the prejudice of prior opinion clouding the view. It must also be admitted that much of the difficulty found with understanding the truths expressed in this letter is due to the simple unwillingness of our nature to accept and believe them. "People can never understand them aright, until they are WILLING to allow them to speak out their fair and proper meaning." Another problem lies in the reader's tendency to try and go further than what Paul states, building upon his simple, truthful fact, a convoluted, and often false theory - which in the mind of the author improperly takes on the same weight of truth. Care must be taken to stop where Paul stops, that we not pollute truth with our own weak philosophies. Above all other books of the New Testament, this letter demands a humble heart and a complete submission to God if one hopes to attain to understanding it.
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Wycliffe: (5/25/00)
Understanding who a letter was written to is always helpful in understanding its content, moreso than ever with this letter. For whereas the first portion seems general in its application, the closing portions of the book make it clear that Paul has been addressing specific issues of the Roman church all along, no matter how universal the result. It seems likely that the letter addressed a collection of small groups, rather than one large church. It seems that the majority of those written to were Gentile, although there was likely a Jewish minority within the groups. The founding of the church immediately after Pentecost seems unlikely, as believers at that point didn't see themselves as separate from Judaism. More likely, some converts of one or another of the apostles came and founded the work. It is unlikely that either Paul or Peter arrived in Rome prior to AD 60. Paul's nature, and the lack of mention in his letters both tend to militate against Peter having been in Rome before this letter was written. There is general agreement on the authenticity of Paul as author, except, perhaps for chapter 16. However, the internal evidence of that chapter does not demand a different author nor does it demand a different audience, as has been suggested. Some discussion regarding the doxologies, and why the last one wanders from manuscript to manuscript follows. The letter was written during Paul's third trip, likely having been carried to Rome from Corinth by Phoebe. Dates offered for the writing range from 53 to 58 AD, with 55 or 56 seeming most likely. Paul writes of his intent to come to Rome, but notes his desire to complete his purposes in Jerusalem first. This is a letter, despite the height of its thoughts. It is not a systematic defense of Pauline doctrine vs. Jewish doctrine, as unity remains a major theme. It does summarize many of the key truths of Paul's teaching, presented such that both learned and unlearned can gain greatly by this letter. Paul first establishes rapport with his readers, then points out their universal unrighteousness, following with an explanation of how righteousness can be regained. This is followed by discussions of how a righteous man ought to live, including the change in worldview required for Jew and Gentile, who are no longer clearly divided in God's eyes. Following this is practical application, and finally conclusion. Special care must be taken to maintain context in reading this letter, else one can wind up with a meaning completely opposed to Paul's intentions.
J,F & B: (5/25/00)
There is no reasonable debate that Paul wrote the entirety of this letter. It is clear beyond debate that the letter was written from Corinth, the date likely being spring of AD 58. The evidence of this, and other Pauline letters, all but precludes Peter (or any other apostle, for that matter) as founder of the Roman church. More likely, it was spread by some amongst the earliest converts, especially given Paul's note that some there were converted before himself. Others noted by Paul were former co-workers of his, and doubtless had a hand in strengthening the church in Rome, although it remained less organized than other churches we know of from Paul's letters. It seems clear that the letter is addressed to a Gentile congregation. It might be that the assumed familiarity with Jewish tradition is there because they were originally drawn from amidst Gentile proselytes. The doctrinal portion of the letter covers our legal standing before God, the reversal of that standing by Jesus' work, and the new life that comes of this reversal. This is followed by practical application, and then salutations. Amongst all of Scripture, this letter reigns supreme in its impact upon the heart of Christianity. It is also, perhaps, the most commented on, and yet bears further comment. In interpreting this letter, one must beware of focussing to completely on the theological, yet also beware of taking each passage in isolation. [Balance, balance, balance.] It is hoped that this balance has been reasonably maintained in said commentary.
Read some Background - 7th Pass (Resolve background info) (5/25/00)
It is interesting to note that the letter comes to Rome at a time between persecutions - following Claudius' expulsion of the Jews, but preceding Nero's persecutions. Thus, the church was in a time of relative safety. As to the debate regarding the makeup of the church, I tend to agree with the view that it was Gentile at least in the majority, if not completely so. This only makes sense, given the purpose of Paul's ministry. Good points are made both in support of a Jewish portion, from which came some causes of contention, and for the idea that it was the proselyte background of some members that caused the problem. That it was "you who call yourselves Jews" tends to argue the former. Note is taken of the repeated warnings for careful study and a right heart in approaching this letter.