The
Epistle to the Romans, by L.H.Brough.
The Assembly Bible School.
Kelston, Auckland. Nth.Is.N.Z. (1970).
Abbreviations:
LXX. Septuagint. A pre-Christian Greek.Translation of the O.T.
A.V. Authorized
Version. 1611 (KJV). Bn. Boyn. Catholic Commentator.
R.V. Revised
Version. 1881-5. Dd/D. C.H.Dodd.
R.S.V. Revised
Standard Version. 1946. Bt. Barrett.
N.E.B. New English
Bible. L. Leehardt.
B. Bauer. Gingrich - Arndt Lezicon. N. Nygren.
S + H. Sanday and
Headlam. K. Kirk.
Dy. James Deeny.
Exp.Grk.N.T. Kx. Knox.
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How to study
Romans:
* Get a bird’s eye
view by carefully reading the epistle through several times. Chryostum read Romans once every week. Luther insisted that all should know by heart
every word of the epistle. Read
inquiringly; Seek to discover what Paul was trying to put across to his
readers.
* Having several
times read the epistle, and as you continue reading, look for its main
divisions; noting the main themes or topics.
Note the sequence of the argument.
Look also for keywords.
* Compare the
divisions of the epistle into paragraphs found in the best modern
translations. The R.S.V. is helpful
here. Suggest suitable headings for
paragraphs. An ideal heading aims at: Brevity, compactness, declares the central
idea of the paragraph, and is comprehensive as brevity allows.
* Read the epistle
in modern translations. Except for the
Newberry Bible, the A.V. is not important for the student. Use the R.V., but especially the R.S.V. and
the N.E.B. The Darby Translation and the
Amplified N.T. are helpful, also the Weymouth translation.
* With pen and paper
track the writer's line of thought. If
unable to use Greek, then use a good literal translation, such as the R.V. (or
Darby), but continually consulting the more interpretative versions such as the
R.S.V. and N.E.B. Write out a paraphrase
or running commentary, tracing Paul's thought.
Continually ask yourself, "What did Paul mean?" This method of study will give you surprising
results. The pen enables us to make the
best use of our powers of concentration.
Work a section of the epistle in this way, several times. Then study also your running commentaries and
rewrite them, combining your best insights.
Combine this method of study with the reading of good Commentaries, for
stimulation of thought.
* Word Studies. Become acquainted with the exact meaning of
the key words that Paul uses in his discussions. For this kind of study, Vines Dictionary of
the N.T. is an indispensable tool. Mr
Vine's Commentary on Romans is here very helpful. Here the student will make good use of the
Concordance. That of Cruden is of little
use, but Strong's or Young's are excellent.
The student with a little Greek will greatly value the Concordance of
Wigram, or that by J.B. Smith, the Mennonite.
The work of Moulton-Geden is the best for the student who reads Greek
proficiently.
* Read a good
commentary on Romans, but preferably 3 or 4 commentaries. It would be a good plan to read another good
commentary on Romans every year. The
student cannot afford to neglect the work of Christian Scholars, for in
Biblical interpretation as in all other branches of learning, there is constant
progress. The student of today, is the
heir to a great wealth of Biblical exegesis.
The careful use of scholarly expositions will promote: accuracy in your exegesis, freshness in your
preaching, and originality in your thinking.
One of the most original thinkers said, that
if he saw a little further than other men, it was because he stood on the
shoulder of giants. As an opening book,
we recommend W.H. Griffith-Thomas. We
know of no other book that opens up the epistle so well. W.E. Vine is to be recommended for its
exegesis, we especially recommend it.
Moule's book is a spiritual classic, his book in the Cambridge series,
has been an old friend to students.
W.Kelly deserves to be studied.
More simplified presentations of his teaching, is found in Ironside and
in Newell. Stifler is to be recommended
to the thoughtful student. John Murray's
recent work is sound, solid, and thoroughly Protestant. The works of Hodge and Godet are still
available, both contain good exegesis.
Holdane has spiritual value.
Nygren has written a stimulating book.
Leenhardt is excellent, and most recent.
For the discerning reader, Sanday and Headlam is indispensable for the
Greek student. The works of Dodd and of
Barrett have excellent insights, but have an approach to some matters that we
cannot accept.
* Study the epistle
as the Word of God. Criticism,
philology and exegesis are essential tools, but the student should aim to
profit by this study, not merely in the way of intellectual enlightenment, but
in spiritual strength and equipment. The
apostle was enthusiastic for the Gospel as the one way of salvation for all men. Seek to catch the enthusiasm of the epistle,
and the hope it inspires. A thorough
understanding and appreciation of this epistle is an excellent equipment for
Christian service. Survey the
possibilities of using the epistle in preaching, e.g. its great text and its
central themes and application of its principles of truth. Note, for instance, how the need for reality
in religion could be developed from chapter 2.
It has been said that the best test of a theology, is, "Will it
preach?"
* Preparation for a
lecture. Read carefully the section of the epistle to be covered by the
lecture. Note on a slip of paper those
things you find difficult. What
questions would you like to ask about the chapter? Read carefully notes supplied for
lecture. Note problems suggested by
notes that you would like lecturer to discuss.
Finally, let us expect and pray that spiritual profit shall arise from
our study.
Godet wrote. "The Reformation was undoubtedly the work
of the epistle to the Romans, as well as that to the Galatians: and the probability is that every great
spiritual revival in the church will be connected as effect and cause with a
deeper understanding of this book."
Others have found in Luther's lecture on Romans (15:5-6) the real
beginning of the Reformation, and in Karl Barth's Commentary on Romans (1918),
the beginning of the modern revival of interest in theology.
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The
Church in the Roman Capital.
* Its Founding. The Ambrosiaster, now considered to have
been a Jewish Christian named Isaac, wrote that Jews returning to Rome from
Judea introduced Christianity and founded the Roman Church. This 4th Century Commentator is likely enough
right.
* Its Composition.
W. Manson in his valuable study of Hebrews, argues that the Roman Church
consisted chiefly of Jews. But such
passages as: 1:5, 13; 11:13; 15:15,
strongly suggests, they were mostly Gentile believers. Many may have been proselytes to Judaism, and
God-fearers before conversion to Christ.
It has frequently been observed, that while Paul addresses them as
Gentiles, yet he argues with them as if they were Jews. In some way, Judaism raised many problems for
the Roman Christians. Why did Paul take
such pains to establish the quilt of the Jew?
Also the relationship of the Gospel to the Law and to circumcision? Why such care to prove the Gospel to be the
fulfillment of the promise and prophecies?
Why are chapters 9 to11 part of the epistle?
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Date
and Place of Writing.
This can be
determined with considerable confidence.
Certain matters mentioned in the epistle, and in the Corinthian epistle
and the book of Acts, enables us to construct a situation and time that is
consistent and convincing. This gives
strong support for the authenticity of the epistle, and makes it of great
importance as a piece of Christian evidence.
The epistle was written within 30 years of the Resurrection, and its
author became a disciple some 3 or 4 years after the Resurrection.
Paul felt that
the movement of his evangelistic work was westward. He had finished his work in the east, and the
next step was Rome and beyond. (15:16-24). This at once suggests a date near
the end of the so-called 3rd missionary journey. Other things confirm this. For instance, Paul declares that before he
can come to Rome, he must complete a special task, (15:25-29). He had interested the churches of Macedonia
and Achaia, to raise a fund for the relief of the saints in Judea who suffered
an economic depression. There are
references to this fund in Acts 14:17; 1.Cor.16:1-4; and 2.Corinthians chapters
8 and 9. The statement of Acts 24:17,
provides independent evidence that the taking of this fund to Jerusalem
concluded the 3.rd. missionary journey.
In the matter of his
intention to visit Rome, the record of the book of Acts, agrees with Paul's
words in Romans. It was Paul's intention
to visit Rome after having gone to Jerusalem.
(Acts 19:21; Rom.15:28). The
account in Acts 20, helps us to determine where Paul worked during the latter
part of the 3.rd. missionary journey. In
Acts 20:2, Luke tells us that Paul visited Greece. Here Greece is especially the province of
Achaia. Paul remained in Achaia three
months, evidently the winter months, December to February, for shipping was
then idle. This seems to be confirmed by
the reference to the nearness of Pentecost in Acts 20:16. When Paul arrived in Achaia, he would
certainly make his way to Corinth, the chief city, and to the church that had
given him so much concern, and with whom, his relationship had often been
strained, but now he came to them, knowing they had been restored in their love
for him.
The three preceding
years had been difficult years for Paul, but now in the house of his friend
Gaius (Rom.16:23; 1.Cor.1:14), he finds
the necessary leisure to write this great epistle in which he purposes to send
to Rome with Phoebe, who lived at Cenchrea, one of the ports of Corinth. Other details that confirm this, are the
references to certain persons, such as that to Erastus in Rom.16:23; 2 Tim
4:20; and to Timothy and Sosipater in Rom.16:21; Acts 20:4. The Roman epistle then, was written near the
close of the third missionary journey, while he resided at Corinth.
The date.
The proconsulship of Gallio is an important clue for the dating of Paul's
movements. F.F.Bruce places the
appointment of Gallio in July 51.A.D.
Starting from his appointment as proconsul, students of N.T. chronology,
working with other material in the book of Acts and the epistles, calculate the
date for the writing of Romans. Bruce
dates Romans early 57.A.D. The epistle
is generally dated 57 59.A.D. Barrett,
suggests 55.A.D.
Occasion of Writing. (See 1:10-15;
15:22-23).
Paul had long
desired to visit the Roman Christians. He attached much importance to the
church in that city. Paul, a Roman
citizen, was alive to the significance of Rome.
It was not through lack of eagerness that he had not come to Rome, but
always, he had been hindered, almost to despair of coming. The many
difficulties and set-backs arising from his missionary work and the prolonged
pastoral work necessary in the churches, had stood continually in the way. Now at long last, he felt his wish was about
to be fulfilled, and he hoped in the will of God, to visit them that he might
have fruit among them in the Gospel, and the Roman Christians established, and
that his coming among them, be means of fostering mutual confidence between the
Roman brethren and himself. But he had
even more in mind than this, for as a pioneer evangelist, he intimates his
intention of going to Spain, to carry the Gospel to this distant Roman
province. He would value the fellowship
of the Roman Church, that by their help, he should be equipped and forwarded on
his journey.
In 15:24, 'to be
brought on my way', the Greek 'propempo', accompany, escort; help on one's
journey with food, money; by arranging for companions; means of travel,
etc. (So.B).
Authenticity of the Epistle. No serious criticism questions Paul's
authorship. Dd declares that it is a
closed question. This is a point of
importance when pressing upon sceptics the claim of the Gospel.
Integrity and
Reliability of Text. There is continuity of argument and
general intelligibleness that excludes any likelihood of any serious alteration
in the text. The modern textual critic
has ample material for ascertaining the true text. This consists of ancient Greek manuscripts,
early translations into vernacular tongues, and a mass of quotations in the
Church Fathers. Textual criticism has
removed earlier fears in accomplishing two things:
* It has established
the general reliability of the traditional text.
* In matters of
detail, where the traditional has been found faulty, it has provided the means
of correcting it. A careful comparison
of the A.V. and the R.V. will illustrate these two points. One important change in the R.V. is chapter
18:1.
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The Purpose of
Writing.
The occasion or
proximate cause, is to be distinguished from the purpose or ulterior cause.
(S+H). It is not easy to express in a
single formula the purpose of an epistle as catholic and comprehensive as
Romans. The epistle is intended to
prepare the Roman believers for his coming to them. Paul may not have been altogether sure that
they would warmly receive him. He
expresses his genuine interest in them and his right to so think and feel as he
did about them. He was also aware that
the Judaisers were active, and did what they could do to stir up ill-feeling
against him. This made it all the more
necessary that he should give the Romans a clear and full exposition of the
Gospel he preached. Other considerations
may have contributed to his aim in writing this epistle, and in writing the
kind of epistle he wrote.
The outcome of his
visit to Jerusalem was uncertain, so that now at Corinth, enjoying some weeks
of comparative leisure, he uses the opportunity to make a comprehensive
statement of the way of Salvation. His
high esteem of the Roman Church, his grasp of its strategic position, suggested
that it was fitting they become the recipients and custodians of the most
complete and ordered exposition he had made of the Gospel. Foremost in his mind, must have been the
purpose to fully establish the Roman saints in the great principle of the
Gospel he preached, and to give them an orderly account of the catholicity and
freeness of God's way of salvation.
It is natural that
the Gospel be set off against the Law and the Jewish religion, for while Paul
owed a great debt to Judaism and his Old Testament heritage, his career had
been one long battle with Judaism and legalism.
The principle of the Gospel are those he had learned and won in a long
and arduous struggle with legalism.
Paul's aim in
writing, was practical and missionary in expounding the freeness and
universality of the Gospel. His plan was
to visit Rome when he took his journey to Spain. It is likely that Paul wished to make Rome
his new centre from which to continue his missionary work. Nygren is surely right that Paul wished to
make Rome the headquarters that Antioch had previously been. He valued the strategic position of Rome, and
his need of assistance of the Roman Christians in his new sphere of
evangelism. So he sets forth the truths
of the Gospel that his readers fully grasp the greatness and significance of
the Gospel may be stirred to realise that it is the message all men must hear,
for all are in desperate need of its saving power. The Central Message: "The Gospel is the
power of God unto salvation to everyone that believeth." In the first sixteen verses, the word
'gospel ' occurs four times, and indicates the central topic of the epistle.
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1. The Gospel and Man's need of Salvation. Chapters 1-8.
Personal. 1:1-6.
The
Address. 1:7.
Paul and
his readers. 1:8-15.
The Central
Theme. - The Gospel. 1:16-17.
The
revelation of the wrath of God. Brings
all men under judgment: 1:18 - 3:20.
* The judgment of pagans. 1:19-32.
* The judgment of the Jew. 2:1
- 3:8.
* The whole world is liable to judgment. 3:9-20.
The
Righteousness which is through faith. 3:21
- 4:25.
* The righteousness of God. 3:21-31.
* Faith establishes the Law (O.T. rev.). As the case of Abraham. 4:1-25.
Justification
issues in Life, the pledge of complete and final salvation. 5:1 - 8:39.
The new
life in Christ. The blessing and
security of the justified.
* Adam and Christ. 5:1-21.
* The Christian and sin. 6:1-23.
* The Law. 7:1-25.
Freed from the Law. 7:1-7.
Law and sin. 7:7-25.
* The new life in the Spirit, and the pledge
of final salvation. 8:1-39.
2. The Gospel and the Jew. Chapters 9-11.
* God's Sovereignty and Israel's rejection. 9:1-29.
* Israel stumbled through unbelief. 9:30
- 10:21.
* The Jewish problem discussed. (The merciful purpose of God. 1:1-36.
3. The Gospel way of Living. Chapters 12:1 - 15:13.
Faith
worketh through love. 12:1
- 15:13.
* The new life in its practical and social
manifestation. 12:1-21.
* The Christian ethic of love and the state of
human relations.
The imminent salvation. 13:1-14.
* The largeness, tenderness and tolerance of
Christian love. The law and example of Christ. 14:1 - 15:13.
Personal:
Paul's plans and his greetings. 15:14
- 16:27.
The
Epistle in Outline.
Soteriological. Chapters
1-11.
"The righteousness which is of
faith."
Practical and Personal. Chapters
12-16.
"Faith
which worketh by love."
Chapters 9-11 are vitally connected with the first eight
chapters, and the theme of righteousness through faith runs through the eleven
chapters. However, the end of chapter 8
is clearly the close of Paul's exposition of the Gospel, and in chapters 9-11,
the relation of Israel to the Gospel is discussed.
The last or third section of the epistle, may be divided
into two sections:
* The Christian way of living. 12:1 - 15:13.
* Personal. 15:14
- 16:27.
The Chief
Topic of the Epistle:
* The sinfulness of men. 1:18
- 3:20.
* The righteousness of God. 3:21-31.
* Righteousness through faith confirms the
law. 3:31 - 4:25.
The
happiness and security of the justified. 5:1-11.
Adam
and Christ. 5:12-21.
Freedom
from sin. 6:1-23.
Freedom
from Law. 7:1-25.
Life
in the Spirit. 8:1-39.
* The Gospel and the Jew. 9:1 -
11:36.
God's
Sovereignty. 9:1-26.
Israel's
failure. 9:27
- 10:21.
God's
purpose for Israel. 11:1-36.
* How Christians should live. 12:1 -
15:13.
Life
in the Church. 12:1-21.
Life
in the world. 13:1-14.
Tolerance
towards those with tender consciences.
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