The Epistle derives its name from those at Rome, to whom Paul was writing (1:7). He wished to visit Rome on his way to Spain, and this letter was to prepare them for his visit. It was delivered to the saints in Rome by Phoebe, A deaconess of the church at Cenchrea in Corinth (16: 1, 2).
When or by whom the gospel was first preached at Rome cannot be determined. Had Peter been the first, it is likely the book of Acts would have given us the account, since Peter was the first to use in the first part of the book "the keys of the kingdom". The labors of Paul follow Peter's, and there is no mention of Paul visiting Rome on any of his missionary journeys. It is most likely that no apostle was employed in this important work, but possibly the gospel was first preached in Rome by some of the convert of Peter's preaching on Pentecost, for we find in Jerusalem that day "strangers of Rome, Jews and proselytes" (Acts 2:10). The church of Rome owed its origin, perhaps to the believers who returned from Jerusalem, and to persons converted under Paul's own preaching in other places. This conclusion is strengthened by the long list of salutations to Christian brothers and sisters with whom Paul had previous contact(ch. 16).
In Paul's day, Rome (meaning "strength") was the recognized mistress and metropolis of the world. It was at the height of its greatness, with a population estimated to be near three million, and with unparalleled wealth, luxury, and extravagance. Nero, the sixth of the Caesars, himself the incarnation of whatever was vile, was Emperor.
The immediate occasion of this writing stems from Paul's knowledge that the Jewish believers were not willing to let the Gentile believers claim equal privileges with them. The argumentation part of this Epistle brings both under sin, short of God's glory, and then, by showing that Abraham's own justification was antecedent to the law and independent of it, proved that any who were justified by faith and that all justified believers were of equal rank in God's favor, whether Jew or Gentile. Paul hoped to reconcile the Jewish converts to the truth that Gentile converts were accepted by God, and that is was done without their being obliged to keep the law of Moses.
The apostle sets in clear light the doctrine of justification by faith, showing the Gentiles that it is not by the light of nature and works done in obedience to that, and showing the Jews that salvation was not by the law of Moses or the deeds of the law. This Paul does by clearly portraying the sinful and wretched estate of both the Jews and the Gentiles. His revelation to them is that the righteousness of God is imputed to them by the grace of God through faith in Christ Jesus, Who is God's righteousness. He makes known the effects of salvation by grace through faith; peace and joy in the soul (ch. 5), and holiness in the life and conversation (ch.6). An account of the justified ones is given, revealing that they are not without sin, illustrated by his own experience and case (ch. 7). "Justification is the standard by which people or things are tested: a level shows that a wall is straight, a plummet that shows the wall to be perpendicular. Doctrinally, it is the act of God whereby He
He declares ungodly men to be perfect (or righteous) while they are still sinners. God put to death the Lord Jesus and on the grounds of His atoning work He declares to be righteous all who put their trust in Him (Romans 5:19; 6:14-22). When I was saved and cleansed, my past was blotted out (Romans 3:25), and God saw me "just-as-if-I had never been saved."
(Read the books of Romans, there is so much more to tell, and you will be blessed and enlightened.
Written by Shirley Barr, October 2, 2005, References used: World's Bible handbook......Copyright 1991 |
