THE WRITER

The apostle Paul was directed by the Holy Spirit to write thirteen of the twenty-seven books that constitute the New Testament Scripture. The book of Romans was one of them, as is specifically stated in Romans 1:1. He wrote this book during his missionary labors (along with 1 and 2 Thessalonians, Galatians, and 1 and 2 Corinthians), and not from prison as was the case for most of the others he wrote.

Romans itself indicates that Paul wrote this book during his third missionary journey, while he was in Corinth, and prior to his final travels to Jerusalem at the end of that third journey (Rom. 15:25ff.). That he wrote it from Corinth is indicated by his mention of certain believers from that area: Phebe (Rom. 16:1, 2), Gaius (Rom. 16:23), and Erastus (Rom. 16:23). And that he wrote it during his third journey is indicated by Paul stating he had for a long time desired to visit the church in Rome (Rom. 15:23), along with his mentioning that he was aware of the opposition that awaited him in Jerusalem (Rom. 15:30-32). These statements only make sense in connection with his third journey.

As stated, Paul wrote a good number of the books that are in the New Testament. These books are considered epistles, that is, letters written to specific churches or individuals. As such, they are characterized by a good measure of similarity in form, beginning with an address and greeting, then a body of doctrinal instruction, followed by a section of application, and finally concluded with a farewell. The book of Romans follows this pattern. In brief, therefore, chapters 1-11 cover the doctrinal section of the book, and chapters 12-16 the application of that doctrine.

But although similar in form, each of Paul’s epistles has a unique theme and purpose. As regards their themes, the books are masterfully written. When reading and studying them, one notices that every part of each book (including even the unique address and greeting in each) points to and aims at getting across the main message in that book. No part of any epistle is arbitrary or insignificant. All this certainly serves as an added testimony of divine inspiration.

THE CHURCH IN ROME

The question is often raised concerning how the church in Rome was organized. It is obvious Paul himself was not involved in this, for he wrote to the church there after they were established and prior to his first visit to Rome. Nor was Peter the one who founded the church there, as the Roman Catholic Church argues, even claiming that Peter was the bishop in Rome for some 25 years. This cannot be, for Peter was mostly in Jerusalem (Acts 2, 11, 12, and 15). Besides this, if Peter had been instrumental in organizing the church in Rome, and if he were in Rome when Paul wrote this epistle, one would expect Paul to have included him in the greetings. Peter, however, is not mentioned.

Jews were present in Rome prior to the organizing of a Christian church there. Some were brought from Jerusalem to Rome as slaves during the first century before Christ.1 These Jews were later set at liberty, but some of them remained in Rome (Acts 2:10). They built a synagogue there, which is called in Acts 6:9 the “synagogue of the Libertines” (“Libertines” referring here to those who were liberated, set free from slavery). It is true that all Jews were later expelled from Rome (Acts 18:2), but the government’s opposition to them weakened and many returned.

There are two possible explanations for the conversion of these Jews in Rome and for the establishment of a Christian church there. One is that Jews from Rome, who were in Jerusalem at the time of Pentecost and who were converted at that time (Acts 2:10), returned to Rome and were instrumental in bringing the gospel and organizing a church there. The other possibility is that a church was established by those who were converted under Paul’s preaching in various other places and then went to Rome. The latter is a good possibility, for it is clear from the greetings at the end of the book (Rom. 16) that Paul was well acquainted with and close to many of the believers who were in the church there.2

THE PURPOSE

There are a variety of views as to why Paul wrote this letter, and that to a church he did not organize and to which he had never been. Some say the purpose was doctrinal: to set forth the true doctrines of salvation. Others say the purpose was conciliatory: to reconcile the Jews and Gentiles in the church in Rome. Another view is that Paul wrote this letter as a substitute for visiting the church and with a view to Rome becoming the new center for mission work to the west (comparable to what Antioch had been).3 A fourth explanation is that the book was occasioned by Paul’s interest in the church, and his understanding that the church needed instruction that would help ground her members in the faith over against the erroneous views of Judaizers who were in Rome.4

It is difficult to determine the specific purpose Paul had in mind, for Scripture itself does not definitively state what it was. We must therefore take the book at face value. When we do so, we learn that Paul wrote the church in Rome because of his love and concern for the saints there, and his desire to visit them (Rom. 1:13; 15:22-29; 16:1-24). His letter was mostly doctrinal, with a focus on salvation as it is applied to and experienced by the elect child of God. These doctrines (along with their application) were important for the saints in Rome so that they might stand firm in the faith. But the Spirit also inspired Paul to write what he did because these doctrines are equally important for the church of all ages.

The latter is affirmed by noting how significant this book has been in church history. Whenever reformation has taken place in the church, that reformation has frequently included a return to the truths of salvation as set forth in Romans. An outstanding example of this is Martin Luther, who preached and lectured on Romans from 1515 onwards and thus at the very start of his reformatory work. The same has happened many times since. The epistle to the Romans has always occupied an important place in the church, and in church reformation.

CANONICAL SIGNIFICANCE

Romans stands out in Scripture as a book that sets forth the gospel of God’s saving work in Jesus Christ as that work is applied to the elect.5 The various blessings earned by Christ (as summarized in the ordo salutis, or the “order of salvation”) are all considered and treated in Romans: regeneration, calling, faith, justification, sanctification, preservation, and glorification.6 And while it is true that regeneration (which is first in the order of salvation and is fundamental to all the others) is not specifically mentioned, it is nevertheless clearly implied when the other blessings of salvation are discussed. The book of Romans is therefore unique as a setting forth of the gospel in the area of soteriology (rather than Christology). The book provides a thorough and systematic treatment of the truths of salvation in Jesus Christ as applied to and experienced by the child of God by the work of the Spirit and through faith alone.

One of the prominent points in Romans is its teaching that the application of the blessings of salvation to the child of God is governed by the decree of election (Rom. 9). The truths of election and reprobation are treated in detail. It is interesting to note that they are treated from the viewpoint of the question concerning the place that Jews occupy in the New Testament church (Rom. 9-11).

As regards the various elements in the order of salvation, justification by faith alone occupies a prominent place in the book of Romans. This doctrine is on the foreground. The book explains why justification is needed, defends it against error, and speaks of its application to the life of the child of God (Rom. 3-5). This accounts for the fact that this book (as mentioned earlier) has served a crucial role in church reformation, providing a solid defense against all attacks against the truths of sovereign, particular grace.

Berkhof mentions the prominence of this doctrine in Romans, stating that the book teaches that “man is justified by faith and not by the works of the law.… The apostle points out that both Gentiles and Jews need this justification; that it is the way of salvation provided by God Himself; that it yields the most blessed spiritual fruits; that it does not issue in the moral degradation of man, but in a life sanctified by the Spirit and culminating in everlasting glory.”7

We note, finally, that also the treatment of the doctrine of justification in Romans is soteriological (to do with the application of this truth to the believer), rather than Christological (to do with the basis for justification in the cross of Christ). This does not mean Christ’s work on the cross is ignored, but simply underscores the fact that the book emphasizes His saving work in us.

OUTLINE OF CONTENT

The book of Romans (as mentioned earlier) is divided into two parts. Though unequal in length, these two parts are clearly distinguished: the doctrinal part from Romans 1:1 to 11:36, and the practical part from Romans 12:1 to 16:27.

Here follows a brief outline of the book.8

*Romans 1:1-15—Address, greeting, and thanksgiving for the faith of the believers in Rome.
*Romans 1:16-3:20—Salvation is not found outside the gospel of Jesus Christ.
*Romans 3:21-4:25—God reveals His righteousness in Christ, which righteousness is ours by faith alone.
*Romans 5:1-8:39—Those justified by faith have peace with God, but their being justified does not give them liberty to sin.
*Romans 9:1-11:36—The salvation of the remnant of the Jews, and the salvation of Gentiles, with both governed by eternal election.
*Romans 12:1-21—Admonitions concerning the antithesis, humility, using gifts, love, and more.
*Romans 13:1-14—Admonitions regarding our relation to the civil magistrates, and more.
*Romans 14:1-15:7—Instruction and exhortations regarding things indifferent.
*Romans 15:8-23—Christ’s salvation being also for Gentiles, including those in Rome.
*Romans 16:1-27—Greetings to the saints in Rome; closing blessing and doxology.

1 This occurred under the Roman general, Pompey the Great (106-48 BC).
2 Louis Berkhof, New Testament Introduction (Grand Rapids: Wm. B. Eerdmans, 1915), 147-149.
3 Merrill C. Tenney, New Testament Survey (Grand Rapids: Wm. B. Eerdmans, 1968), 304.
4 Henry C. Thiessen, Introduction to the New Testament (Grand Rapids: Wm. B. Eerdmans, 1954), 226.
5 The word “gospel” occurs already in Romans 1:1, then again in Romans 1:16. It occurs a total of 13 times in the book.
6 Romans 8:28-30 stands out in Scripture as a passage concerning the ordo salutis, mentioning most of the blessings in the order of salvation by name.
7 Berkhof, New Testament Introduction 145.
8 Summarized from Herman Hoeksema, New Testament Introduction (syllabus published by the Protestant Reformed Theological Seminary), 14-17. See this syllabus for more details.

You can access the Spanish version of this article, translated by Jorge Carbajal, by clicking the following link. ROMANOS: UN TRATAMIENTO SOTERIOLÓGICO DEL EVANGELIO