The Epistle of Paul to the Romans: From a Layman's Perspective

By Robert D. Grimsey

This commentary is primarily based on the original Greek but uses several English translations as aids to understanding. I have attempted to write in such a style as to promote discussion, debate, questions, and personal study.

• Language: English
• Publisher: WestBow Press
• Release date: Feb 16, 2016
• ISBN: 9781512717099

Robert D. Grimsey

The author has no credentials in the original biblical languages but has studied the Scriptures from the original language for over twenty-five years. He has an engineering background, which makes him inquisitive about how things are put together. Since childhood he has taken things apart to see how they work and put them back together again. He has used this principle to analyze and understand the Scriptures.

Book preview

Background of the Epistle to the Romans

The Author of, The Epistle to the Romans

The Epistle to the Romans is written by the apostle Paul, (Romans 1:1). Paul was a Hebrew from the tribe of Benjamin, (Philippians 3:5 and Romans 11:1) and raised in Tarsus in Cilicia (Acts 21:39). Tarsus was the Roman capital of Cecilia, boasting a library of over two hundred thousand books and a university which rivaled those of Athens and Alexandria. Tarsus was the birth-place of stoicism, first taught by Zeno of Tarsus. Paul borrowed from the stoic philosophy, using stoic terms and metaphors in his epistles. One example from this epistle would be, But we glory in tribulations (Romans 5:3). Although Paul was born in Tarsus as a Jew, he was also a citizen of Rome, (Acts 22:25-27). He was quite possibly educated in Tarsus and in his early teens journeyed to Jerusalem to receive education from Gamaliel, (Acts 22:3).

The Place of Writing

The place of writing Romans was Cenchrea, (Romans 16:1, Romans 16:27) which is the eastern seaport area of Corinth.

Date of Writing (spring of 57-58 A.D.)

Paul makes mention in this epistle that he is planning to go to Jerusalem (Romans 15:25, Romans 15:31), to deliver the contribution he had collected from Macedonia and Achaia, (Romans 15:26). This contribution is also mentioned in I Corinthians 16:1-4, before he arrived in Corinth. From Corinth, Paul had planned to stay at Ephesus until Pentecost, (I Corinthians 16:8), where he will be in Jerusalem. This would put Paul on his third missionary journey recorded in Acts 18. Paul did indeed stay in Corinth and proceeded from there to Ephesus, (Acts 19:1). If we place Paul at Macedonia in the winter of 57 A.D., then Paul wrote his epistle to the Romans in the spring of 57 A.D. in Corinth. This date cannot be ascertained with any degree of accuracy, but within a year or two can be said with confidence.

Who was the Epistle to the Romans written to?

Was the epistle written to Gentiles or Jews? Paul makes statements that strongly suggest a predominantly Gentile audience, (Romans 1:12, Romans 11:13). Paul makes a conditional statement which should be rendered, But, if you call yourself a Jew… indicating the possibility that some in the church of Rome could be Jews.

Purpose of Writing the Epistle to the Romans

It is difficult to determine why Paul wrote this letter to the Romans. Some suggest that the letter is expressing a systematic theology, according to his gospel, (Romans 2:16 and Romans 16:25). While this is partially true, the systematic theology in this epistle would be incomplete.

Others suggest that there were problems within the Roman church that Paul wanted to correct. There is no indication that such problems specifically actually existed, in fact Paul commends them for their faith, (Romans 1:8).

Could there possibly be a division between Jew and Gentile, or perhaps an attitude by the Gentiles concerning the Jews? Paul does state that, the gospel was to the Jew first on three instances, (Romans 1:16, Romans 2:9-10). He also states that God makes no distinction between Jew and Gentile, (Romans 10:12). Paul further states that God is one who justifies the circumcised and the uncircumcised, (Romans 3:30), that there is only one God of both. Christian believers of this time met in people’s houses not in grand buildings. No one knows how many house churches there were in Rome. Is it possible that some house churches were Jewish and others were Gentile? Is it possible that Paul wrote this epistle to unite the two groups?

One general concept concerning Christianity, that may be born out in this epistle is that Christianity proceeded out of the Jewish faith. Christianity did not just abruptly appear from nothing, when Jesus, a Jew, started preaching at around thirty years of age. The Jews were expecting their Messiah to appear and John the Baptist was a forerunner to the Messiah. Paul cites sixty-one Jewish Old Testament Scriptures that demonstrate the Messiah (Christ) and his work. The only fundamental difference between the Jewish faith and the Christian faith, is the identity of the Messiah, in the person of Jesus.

Some also suggest that Paul wrote this epistle as an introductory letter before his arrival in Rome. The extraordinary length of Paul’s introduction seems to bear this out.

This epistle does cover some interesting ground, the total depravity of man, justification, sanctification, and glorification, the destiny of the nation of Israel, and personal liberty, which make up the bulk of the epistle.

Chapter One

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Rom 1:1)

This is a typical salutation by Paul, who makes his introduction at the beginning of his letters. The salutation does not stop here, Paul extends his salutation of extraordinary length to v.7, which is not common to any of his other letters.

Paul was also known as Saul, (Acts 13:9). It was not uncommon for Jews in the dispersion to have two names. Saul is a Hebrew name, while Paul is a Roman name. Since the mission of Paul was to primarily preach to the Gentiles, it was appropriate to be called by his Gentile name. I would think that around fellow Jews he was called by his Hebrew name Saul, but that is pure speculation.

Paul, a servant of Jesus Christ… A servant is someone who is literally a slave, either voluntarily, a bond servant or involuntarily, a slave. It is someone who is subservient to someone else. In this case of Paul, he is a voluntary slave to Jesus Christ (Hebrew-Messiah), he is subservient to Jesus, therefore expected to follow the directions of Jesus.

The verse goes on to say, "Called to be an apostle." Paul has been called, invited or appointed as an apostle. The question is, are there apostles today? The answer is, no, despite the claims of many. What is an apostle and why are there none today?

The Greek noun ἀπόστολος – apóstolos means, one sent. In classical Greek this word was seldom used. In biblical terms an apostle is someone who is sent by Jesus. To be an apostle is only as powerful as the person sending. During Jesus’ ministry, only the twelve disciples, which included Judas, were referred to as apostles, (Matthew 10:2-4, Luke 6:13). Subsequent to the death and resurrection of Jesus, Paul was sent by Jesus himself, as explained to Ananias, (Acts 9:15). The mark of a true apostle, according to the apostle Paul, are signs, wonders and miracles, (II Corinthians 12:12). The church (the called out ones) was built on the foundation of the apostles (Ephesians 2:19-22). This foundation ended with the writings of the apostles and their subsequent deaths, the last apostle, John, died about the end of the 1st century. With self-styled apostles who claim to be sent by God, they need to authenticate that they have been sent by Jesus. Anyone can claim to be an apostle, but authenticating that they have indeed been sent by Jesus will pose a problem.

Separated unto the gospel of God. Paul was to bear the name of Jesus (preach the gospel) to the Gentiles as well as to Jews.

The Greek verb αφωρισμενος – aphorismenos means, separated or set apart. In the perfect tense, passive voice, participle, singular number. This is the completed action of being separated. Interestingly, this word is derived from the same root as the word Pharisee. Paul was a spiritual Pharisee for the gospel of God, although at one time, he was of the Pharisaic Jewish traditions.

(Which he had promised afore by his prophets in the holy scriptures,) (Rom 1:2)

Paul finds the gospel of God in the Holy Scriptures through the agency of the prophets. The gospel of God which he promised long ago (afore).

The Greek verb προεπηγγειλατο – proepeggeilato means, to promise of old. Aorist tense, middle voice (reflexive; for himself; his own purpose), indicative, 3rd person singular. This clause could be rendered, separated unto the gospel of God, which he promised for his own purpose before (of old) by his prophets in the holy Scriptures. It was the gospel that was promised for his own purpose.

Paul will reference sixty-one Old Testament quotes to demonstrate how the prophets in the Holy Scriptures told of the gospel of God.

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; (Rom 1:3)

The gospel of God, promised long ago, through the prophets in the Holy Scriptures, concerning his Son. Jesus was born according to the flesh, like all of us. Jesus was not conceived of the flesh, but born according to the flesh. Mary the mother of Jesus was a descendant of David, (Luke 1:27). Just as Paul says, promised long ago through the prophets in the holy Scripture.

And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: (Rom 1:4)

The Greek verb ορισθεντος – horisthentos means, determined, declared, defined, designate, nominate, instate.

"And declared to be the Son of God, but by whom? God the Father, (Psalm 2:7, Matthew 3:17, Luke 3:22), by his prophets in the holy Scriptures. He was declared the Son of God with power by the resurrection from the dead. Again, by his prophets in the holy Scriptures."

According to the Spirit of holiness. Not the Holy Spirit, as the Holy Spirit is nowhere in Scripture attributed as saying this. The term, according to the spirit is stated four times in the New Testament, every time by Paul. Three of those times in the Book of Romans. Compare our saying, the spirit of peace or the spirit of truth or perhaps the spirit of freedom. A similar term, according to the flesh occurs eighteen times in the New Testament, seventeen times by Paul and once by John. We have two aspects of Jesus:

1. Who is according to the flesh, (Romans 1:3), who was born of a woman (Mary) in the normal way of bearing children. And born of the descendant of King David as prophesied. The resurrection, which was according to the flesh (he arose bodily from the dead).

2. According to the spirit of holiness, Jesus Christ our Lord. The power of Jesus Christ’s resurrection from the dead is according to the spirit of holiness. This alludes to the divinity of Christ, his spirit of holiness.

So in conclusion we have Jesus Christ, his resurrection according to the flesh and the spirit of holiness.

By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: (Rom 1:5)

Jesus Christ is the person through whom Paul and the other apostles (we) received grace and their apostleship. Paul closely identifies with the other apostles in apostleship. Paul was called to be an apostle by Jesus on the road to Damascus, (Romans 1:1, and Acts 9:4-15). The apostles received grace and apostleship to bring about obedience of faith. Believers are to be obedient in faith, (John 6:35, John 7:38, John 14:1). Because of this received grace and apostleship they can bring about the obedience of faith to the nations (Gentiles) for his (Jesus) name’s sake, so that his name is glorified.

Believers are called to believe in Jesus, otherwise they are not believers. This is not a blind faith, but an intelligent faith based on evidence and reason, which is a reasonable faith, a faith that can be reasoned out.

Among whom are ye also the called of Jesus Christ: (Rom 1:6)

To whom is Paul referring to? To all that were saints in Rome.

To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. (Rom 1:7)

"Called (appointed) to be saints. This is the end of Paul’s salutation. The letter is addressed To all that be in Rome, beloved of God our Father." This would be Christian believers in Rome.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. (Rom 1:8)

The reference to First is of instance, not importance. Paul wants to mention to the Roman church how he is thankful to God that they exist. As far as we know, the church in Rome was not founded by any apostle. Paul makes the statement that he would not build on another’s work, (Romans 15:20) which would eliminate Peter as the first Bishop (Pope). How it come to be, is also unknown. That it does exist is a fact that is affirmed in this letter.

The faith of the church in Rome is proclaimed throughout the whole world. Paul states the whole world, which could indicate the whole known world, most of which the Roman Empire occupied.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; (Rom 1:9)

This clause should be rendered, For God, whom I serve with my spirit in the gospel of his Son For Paul this is not just an external or outward experience, it is something he does with the passion of his heart. This also narrows down the God of whom he speaks. It is the God whom he serves in his spirit in the gospel of his Son. Is there any other?

It is God, who is Paul’s witness, which is implied, of how unceasingly he makes mention of them, the Roman church.

Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. (Rom 1:10)

God is Paul’s witness that the church in Rome was in his prayers, that he may succeed in coming to see them, by the will of God.

For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; (Rom 1:11)

Paul yearns to see the church in Rome to impart some spiritual gift to them, so that they may be established. What spiritual gift does Paul have that will establish them? Is not the church in Rome not already established? Established in what way? What could they be lacking that they would need this spiritual gift?

The Greek verb στηριχθηναι - stērichthēnai means, to make stable, to stablish. In some translations the word establish is used, which is not quite correct. The church in Rome was already established. Paul’s intent is to stabilize or confirm the church in Rome that was already established.

The Greek noun χαρισμα – charisma means, free gift, gratuity, endow. In the accusative (direct object), singular. In this context it is the gift of God’s grace, which is unmerited.

To bring out the points of this verse:

1. Paul needs to be there present to impart this gift.

2. Paul is going to give over some spiritual gift of God’s grace to the church in Rome.

3. It is a single gift of grace which is spiritual, so from God.

4. The purpose of this gift is to stabilize or confirm them. How?

5. No one in Rome can impart this gift, otherwise Paul would give directions.

6. Could another apostle impart this gift? The Scripture is silent to this question.

Commentators have many explanations for these questions.

1. Gifts of the Spirit, although one gift is here mentioned.

2. Gift of salvation, although this gift is given only by God and received by trusting in Jesus.

3. Spiritual strengthening in general.

4. Spiritual light, knowledge, peace and comfort.

5. A good sermon.

That this gift, that he may impart to them, is the gift of apostleship, to stablish the church in Rome and lay a solid foundation for its growth, (Ephesians 2:19-20). See also Romans 15:29, & Romans 16:25-27.

Notice that Paul refers to this gift as, some spiritual gift showing his humbleness as being this spiritual gift, (1Corinthians 12:28).

That is, that I may be comforted together with you by the mutual faith both of you and me. (Rom 1:12)

Literally, that is, encouraged (comforted) together in you, through you in each other’s faith, yours and mine. Paul is being very diplomatic in his words, being careful not to appear arrogant or superior. Paul recognizes that he has something to offer them, a gift to stablish them, but they also have something to offer him, a demonstration of their faith, that will encourage him. Paul has never met the church in Rome, so he wants to come across, that their meeting would have mutual benefits.

Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. (Rom 1:13)

Paul does not want the church in Rome to be ignorant, that he had often planned to come to them, but was prevented from doing so. The reason he was prevented from doing so is addressed in, (Romans 15:18-23). Paul was desirous to come to them so that he could obtain fruit from them, even as he did with other Gentile churches. What fruit? The same fruit as he obtained from other Gentile churches. Could it be seeing Gentiles coming to a saving grace? I tend to think so, as Paul is the apostle to the Gentiles, (Romans 11:13).

That I might have some fruit among you also, even as among other Gentiles.

The Greek adjective λοιποῖς – loipois means, remaining, the rest of, the others. In the dative (indirect object), plural number; the plural indirect object. The point Paul is making is of obtaining fruit (a metaphor) among the church in Rome, as he did among the other Gentiles. A strong suggestion that the church of Rome was predominantly Gentile. This statement would make little sense if the church in Rome were Jews.

The Jews were expelled from Rome by Claudius, (Acts 18:2), and according to Suetonius, that was because of Christ, which would give an indication that these were Messianic Jews. Claudius made no distinction between Jews and Messianic Jews. Claudius reigned from 41 to 54 A.D. and the edict to expel the Jewish Christians is reported to be between 49 and 50 A.D. Claudius was replaced by Emperor Nero in 54 A.D. with no indication that the edict by Claudius was ever revised, although Nero had no disposition against