MPV Commentary

Paul's Epistle to the Romans is one of the most significant letters in the New Testament, and its genuineness has never been questioned by scholars. The letter has been consistently attested to by ancient writers, including Clement of Rome, who quotes from it in his undoubted epistle to the Corinthians.

The exact date and location of this epistle's composition can be determined with great precision through a comparison of the letter itself with the Acts of the Apostles. At the time of writing, Paul had never been to Rome (Romans 1:11-13, 15). He was on the verge of visiting Jerusalem with a financial contribution for its Christian poor from the churches in Macedonia and Achaia, after which he planned to visit Rome on his way to Spain (Romans 15:23-28).

This contribution was carried by Paul from Corinth at the close of his third visit to that city, which lasted three months (Acts 20:2-3; 24:17). Certain individuals accompanied him from Corinth, and four of them are specifically mentioned in this epistle as being with Paul when he wrote it - Timothy, Sosipater, Gaius, and Erastus (Romans 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1 Corinthians 1:14), and the fourth, Erastus, was the chamberlain of the city (Romans 16:23).

Phoebe, who appears to be the bearer of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Romans 16:1). Combining these facts, it is impossible not to conclude that Corinth was the place from which the epistle was written and that it was dispatched about the close of Paul's visit there, probably in the early spring of the year 58.

The origin of the church at Rome remains a mystery. It has been traditionally attributed to Peter, but this theory is refuted by clear evidence and even abandoned by Roman Catholics. If Peter were indeed the founder of this church, it would be difficult to explain why he is not mentioned in the salutations or elsewhere in the epistle.

The apostle writes to the Romans as a Gentile church (Romans 1:13-15; 15:15-16), although there are certainly Jewish Christians among them. The argument presupposes an intimate acquaintance with the leading principles of the Old Testament, which can be explained by supposing that most of the readers were Gentile proselytes to the Jewish faith before they became Christians.

This epistle is the most elaborate and glowing of all Paul's letters, combining theological treatise with the warmth and freedom of a real letter. Its first great topic is the legal relation of man to God as a violator of His holy law, whether through internal or external revelation. The second topic is that this legal relation is reversed through believing connection with Jesus Christ.

The third and final topic is the new life that accompanies this change in relation, embracing both blessedness and consecration to God, which will open into immediate and stainless fellowship with God in the future world. The bearing of these truths on the condition and destiny of the Chosen People is a central theme of the epistle, carrying us directly to the eternal springs of grace to the guilty in the sovereign love and inscrutable purposes of God.

The remainder of the epistle deals with sundry practical topics, including the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst general unbelief and fall, and the ultimate recovery of all Israel to constitute one catholic Church of God upon earth. The letter concludes with salutations and outpourings of heart that are delightfully suggestive.