A Proposed Progression of Thought in the Book of Romans

A Proposed Progression of Thought in the Book of Romans
By CBX

Paul writes a persuasive argument in the book of Romans on behalf of God’s righteousness through the gospel of Jesus Christ. My intent here is to show, in broad strokes, how the book itself develops this “big” idea. A big idea of any piece of literature should be identifiable in the text itself through seeing what occurs most (quantity) in the work and what is discussed in the most important parts (quality). The big idea of the book of Romans I argue for in this document is this:

Romans is Paul’s defense of God’s righteousness in the gospel in order to unify the church to be a part of God’s global plan.

The question of God’s righteousness is addressed in Romans by the language of faithfulness and righteousness. We often incorrectly think of God’s attributes as being completely distinct from each other, but in the Bible God’s righteousness is an umbrella term which includes His truthfulness, faithfulness, and His justice. For example, if God were not to keep His promise, biblically He would be considered unfaithful and thus unrighteousness. Look at Psalm 143:1 as an example of this. God’s righteousness aligns itself closely with the idea of God’s glory in the Scriptures. All of these aspects of God’s character are upheld in Jesus Christ as He is revealed in the gospel that Paul writes about in Romans. Paul makes a solid case that instead of putting God in the dock, humanity is on trial for their unfaithfulness and unrighteousness because He has been completely faithful and righteous through the gospel. This defense should encourage hope (ch. 5-8, 15:13), foster unity in the church (11, 14-15), and empower mission (15:20-29). The church at Rome needed to understand that God has been gloriously faithful in Jesus Christ, and Paul writes to encourage them with this truth.

On the side: This document is the fruit of study. The way to read this document is to study the sections and then read this document. I do not show the process of how I arrived at these conclusions so the reader will have to connect the dots.

I. Romans 1:1-7 – Jesus Christ and the Promise through the Prophets for All Peoples

Paul begins his letter acknowledging that the gospel he preaches is in line with the Old Testament hope. He identifies Jesus Christ as the promised seed of David and also the Son of God who reigns victorious over the grave. Paul aligns Himself with the prophetic hope in Jesus Christ. This message is for the faithful obedience of all peoples for God’s namesake (or glory). The mention of the gospel for all peoples will be a continual emphasis in this letter as Paul desires both to unify the church as they see this truth explained (12, 14-15:7) and to have the support of the church at Rome in his missionary efforts to Spain (15:20-29). Paul bookends Romans with this truth of the obedience of all peoples for God’s glory (Romans 16:25-27).

II. Romans 1:8-14

Here Paul shows his eagerness and loving commitment to the church at Rome. He did not start this church, but he longed to be encouraged by them and endorse what God was doing there with his apostolic authority. He wanted to see them established in the gospel through his gift of apostolic approval.

III. Romans 1:14-17

This section is an important thematic overview of the book of Romans. Paul is eager to preach the gospel to the church at Rome and to be sent on his way by them to Spain. Paul is not ashamed of this gospel because God’s righteousness has been fully revealed from His own faithfulness to the righteous man’s faith (the way I interpret the phrase “from faith for faith” in 1:17).

In the gospel, the complete faithfulness of God to all His promises (15:8-12), faithfulness to His chosen people (3:1-8, 11:1-29, 15:8), and faithfulness to Himself (3:21-26) is being revealed on behalf of all those who respond in faith (Jews and Gentiles). They themselves are given the gift of being declared righteous in God’s eyes through Jesus Christ. God’s righteousness is thus seen through these truths.

There is no room for shame, in Paul’s gospel because all accounts are cleared from any charges through the work of Christ: God’s and man’s. Christ came on behalf of God to uphold His truthfulness (15:8). Christ also came on behalf of man to grant His righteousness to those who believe (3:21-4:25). God righteously justifies the ungodly through Christ’s work. Most of the letter now turns to Paul’s explanation of 1:17. Paul has proposed his thesis here and now will explain what he means.

IV. Romans 1:18-32: God’s Just Wrath against the World

Paul makes a case here for God’s righteous judgment of the wicked. The concept of “exact retribution” serves Paul’s intent to show no hint of unrighteousness in God’s wrath toward mankind. Paul is not only making the case that all humanity stands under God’s wrath, but he is also making the case that God stands free of any charge of wrong doing in this matter. The judgment coming to them is fitting. It’s an appropriate response to what they have done to Him. He has clearly revealed Himself to ALL men through creation and all men have suppressed this knowledge. The essence of human sin in this chapter is clearly revealed by a failure to honor God as God. Humanity has a worship disorder – they prefer earthly things over their Creator (1:21,25,28).

Paul vindicates God’s character here in two ways: everything humanity does to God, God in turn does to them. They fail to honor God; God gives them over to dishonor (1:21,24). They exchange the truth of God for a lie; God exchanges the natural function for the unnatural (1:25,26). They fail to approve of God; God gives them over to a disapproved mind (1:28). All of these show “exact retribution” – the greek roots are similar in 1:21 and 24 (honor and glorify) and the same greek roots are used in 1:25-26 and 28. God’s wrath is revealed here by saying, “Okay, You asked for it. Have it your way.” The second way Paul argues that God is cleared is by the three transitions he uses: “therefore” (24), “for this reason” (26), and “just as” (28). These phrases connect humanity’s rejection of God with God’s just rejection of them. Just as they rejected Him, He rejected them. We also see the truth that if humanity flips the vertical created order, it always results in damaging horizontal human relationships.

Human beings have failed to honor God as God. This is the passion of Paul’s heart in missions: the nations aren’t worshipping their Creator. John Piper said it well when he said, “Missions exists because worship doesn’t” (Let the Nations Be Glad). The problem Paul’s gospel is sent to solve is that humanity stands under the wrath of God for their failure to worship.

V. Romans 2:1-29: God’s Just Wrath against the Jews

The Jews fall under this just condemnation, too. In fact there judgment is heightened by the quotation of Isaiah 52:15 in verse 24. Paul tells them that the idolatry of the Gentiles in chapter one is because of their sin. Romans 2:2 also establishes God’s justice in this matter as it says, “the judgment of God rightly falls” upon those who pass judgment but practice the very same things (in this context the Jews, see 2:17). It is fitting that God would display His wrath against those who hypocritically judge others.

God will render each person according to His deeds which continues to reveal God’s righteousness in judging all people. The internal law God has placed in all human beings also gives grounds for God’s just judgment (2:12-16). God has given humanity sufficient witness of Himself: creation (ch. 1) and conscience (ch. 2). If they fail to respond appropriately they will be judged. These are not enough to save sinners, but they are sufficient to point them to their need for a Savior.

The rest of chapter 2 establishes the fact that God holds the Jews in contempt not only for their sin but also for the sin of the world. The Jews had the Law but did not keep it, telling the world that God’s Law is not worth keeping and God Himself is not worth obeying. The Jew’s disobedience, instead of being a light to the world, cast a shadow on God to the world. They are the reason His name is blasphemed among them (2:24). Romans 2:25-29 completely reverses the Jewish assumption that they were in the “right” and the Gentiles were in the “wrong.” In 2:1 they are passing judgment on the world. Now the world passes judgment on them in 2:27. The nations don’t even have the Law and sometimes they keep it which does not bid well for the Jews. Paul shockingly levels the playing field of humanity by declaring that God’s people have an inward change in them that is wrought by the Spirit in the heart and not just an outward show of circumcision. Paul has biblically shown that both Jews and Gentiles deserve God’s just wrath.

In all of this, God remains free of any charge of wrongdoing because He is upholding His just principle of exact retribution. You reap what you sow. The reader can’t blame God for any wrongdoing (some questions still remain unanswered). Paul’s argument up until this point raises a significant biblical question: if the Jews are being rejected by God, where is God’s faithfulness to His promise?

VI. Romans 3:1-8: Paul’s Clarification of God’s Promise

Jews thought their privileged status before God meant they would never be susceptible to His judgment. They did not correctly understand it. David correctly understood it in Psalm 51 (quoted in 3:4). He knew He stood under God’s just condemnation after his failure with Bathsheba. The Jews did have advantages because they were given the promises of God (look at 9:4-5). The logic of the charge against God is this: if the Jews are unbelieving and God is rejecting them, then that must mean God is unrighteous (or unfaithful to His promise), right? The subtle tone is: “Why should I believe in your God Paul, if He can’t even keep His promises to His people?” Paul basically answers: for those who assume upon God’s covenantal favor because of outward circumcision or the Law and still live a life of unbelief and disobedience, their condemnation is just (3:8). These outward signs of favor do not guarantee salvation. As he already stated in Romans 2:29, God’s people have an inward change wrought by the Spirit. Paul clarifies for the Jewish objector that God’s righteousness is not only a saving righteousness by being faithful to His promise, it is also a judging righteousness by being true to His character. God takes everyone at face value (2:11). God did give the Jews advantages, but these advantages aren’t a license to live outside His boundaries for life and expect salvation. This would mean God would be unjust to punish the world (3:6) and would give all peoples ground to charge Him with unrighteousness.

Romans 3:1-8 is the hardest in the book of Romans. Paul returns to this objection in chapters 9-11, but here he only establishes the fact that Jews also stand under God’s judgment. The question still remains of how God can be faithful to His promise and yet judge them. Paul turns to that question in Romans 9.

VII. Romans 3:9-20: No Objections Allowed

The Old Testament proves that all of humanity stands under sin. Romans 3:19 reveals that all the world is accountable before God. The fact that every mouth is closed confirms our thesis that Paul is vindicating the honor of God in this judgment. No one has room to defend themselves before Him. God stands free of charge and humanity stands guilty before Him.

VIII. Romans 3:21-31: God: The Just Justifier of Sinners

The letter to the Romans could have ended at 3:20 and God would be on His throne enjoying the Trinity while all of humanity suffered under His just punishment. But thankfully, it didn’t end there. God is incredibly gracious. Why is the gospel of Jesus Christ such good news? Through Jesus’ faithfulness (3:22) those who believe can stand before God as righteous as Jesus Christ is. In Jesus Christ, sinners who believe are declared righteous in God’s eyes.

How can God let sinners go free? It’s a huge theological question especially after what Paul has just argued, namely the truth of exact retribution. God gives you what you deserve and all humanity deserves judgment. To let the sinner go free would show that the Judge of the universe is no worthy judge, right?

Paul’s response: Nope. Jesus Christ took the penalty meant for those who have fallen short of the glory of God and appeased His wrath (propitiation). He did this in such a way to make sinners righteous in God’s eyes without impugning God’s character. Jesus upheld the righteousness of God in declaring sinners to be righteous. This fits with the big idea for which I am arguing – God remains just even when He justifies sinners (3:26).

Both sides, God and those who have faith in Jesus Christ, now stand clear of any charge. The good news of Jesus Christ is that through Him sinners are declared righteous while also upholding God’s standard of righteousness. Both sides are vindicated through the redeeming blood of Jesus Christ.

Romans 3:27-31 reveals that faith not works of the Law is what God requires to be righteous in His eyes. This is for all peoples, Jews and Gentiles.

IX. Romans 4: Abraham: the Father of All Who Believe

The beginning of Romans 4 establishes more clearly why the gospel blessing cannot come through the law. Keeping the law would give grounds for boasting, but God’s grace in salvation eliminates all human boasting. Abraham believed God and it was credited to Him as righteousness. God demands belief – that’s it. The promise is through faith not through the Law and is available to all peoples.

Romans 4:18-25 supports our thesis that the book of Romans is intended to help us trust God’s faithfulness even when circumstances might seem like He is being unfaithful. Abraham exemplifies what it means to trust God through tough circumstances. In hope against hope he believed in God’s ability to fulfill His promise. When circumstances shouted at him to doubt God’s promise, he remained faith-full and that is the kind of faith that is accounted righteous. God is able to come through on His promise – always.

This is one reason why we sense Paul is defending God’s righteousness in the letter. There are obvious tensions in the letter. Why are God’s people rejecting the Messiah? Doesn’t that call into question God’s faithfulness to His promise? Paul’s response is this – believe like Abraham. He believed God was able even when circumstances didn’t encourage belief. He trusted God through the dark times. He is an example to us who are still awaiting salvation (Romans 8:23-25).




X. Romans 5: Hope in the Sufficient Work of Christ

Linking to Romans 4:18-25 (hope against hope), Paul begins a section explaining some of the grounds of the Christian hope. Romans 5 begins this section, and the end of Romans 8 ends this section. The beginning of Romans 5 and the end of Romans 8 have this in common: the finished work of Christ on our behalf and abiding presence of the Holy Spirit solidify God’s claim to love us. This should give us enduring hope in our sufferings. Christ’s death anchors our hope in objective fashion and the imparted Spirit brings that hope to our experience as believers. In Christ the promises of God are yes and amen (2 Cor. 1:20-21).

Romans 5:12-21 shows us that we can have hope because the comprehensive effect of Adam’s sin on all of humanity is completely surpassed by the effect of the new Adam’s faithfulness, Jesus Christ. Paul makes the case that all the damage we see from Adam is overturned and abundantly exceeded by Christ’s work. Hope is encouraged because Adam is no rival for Jesus.

XI. Romans 6:1-14: Hope over Sin and Death

The question: Since God’s grace is amplified through the disobedience of Adam, shouldn’t we all keep transgressing to manifest His grace more and more? Paul’s answer: heck no!

God’s grace changes everything. Sin and death used to be king in our lives by Adam’s fall and our choice, but now through the death and resurrection of Jesus Christ we have new life. Death and sin are no longer king for those who are united with Jesus in his death and resurrection. “We believe that we shall also live with Him” is the hope of every believer after death with Christ (conversion). We have a choice now by grace – we can present ourselves to our rightful King, Jesus Christ or we can resort back to our old self and salute to sin and death. When we were in Adam, we had no choice. Sin and death were king, but through the King’s death and resurrection we become overcomers. We have hope over the enemies of sin and death.

XII. 6:14-7:25: Hope over the Law

The question: doesn’t this grace open the door for wickedness? We have to keep the Law to keep morality right? Paul’s answer: heck no!

The Law is written on our hearts in this grace (6:17, Jer 31, Deut 30) and grace not only restrains disobedience like the Law but gives power to obey! In the law, as chapter 7 so visibly demonstrates by its tension, there were no resources to obey. The law keeps on demanding and by this works our death. The Law convinced us of our sin, but gave no remedy for it. The despair of Rembrandt’s Moses’ face is the portrait of Romans 7 (see picture with Romans 7). John Bunyan may have said it best, “Run, John, run, the Law commands; but gives neither feet nor hands. Far better news the gospel brings, it bids us fly and gives us wings.” Believers have been released from the Law and walk in the newness of life through the Spirit (ch. 6 and 7:6).

The Law accomplishes God’s good purpose of convicting of sin and thus is a gracious gift of God (7:7), but it is powerless to save and empower obedience. It only leads to death. It’s like being diagnosed with AIDS. There is no remedy. Each time you hear your diagnosis, it is death to you. It is the end of hope. The Law keeps telling us our grim diagnosis but never grants aid.

We also believe that Paul’s tone here fits right into our argument that Romans is vindicating the righteousness of God. The law was seen as great and a way to life (Lev. 18:5), but Paul is saying completely the opposite. This question comes immediately to mind: “Why the Law, Paul?” Paul’s answer is complete. He upholds the honor of the law (thus vindicating God’s righteousness in giving the Law, 7:13) and He shows the true intent of the Law (thus correcting misconceptions). Paul’s view of the Law is in agreement with Ezekiel 20 and Jeremiah 7 (read in NASU).

There is hope over the Law through Christ and through the promised Spirit (chapter 8!). Chapter 7’s frustration through the Law is triumphantly overcome by chapter 8’s exposition of the Spirit’s role in believers.

XIII. 8:1-39: Hope Through the Spirit of God and The Work Of Christ

What is filled with death and frustration in chapter 7 is now surpassed by life and power in chapter 8. What is lacking in the Law is abundantly supplied through the Promised Spirit. Romans 8:3-4 is a good summary: “for what the Law could not do, weak as it was through the flesh, God did; sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us who do not walk according to the flesh, but according to the Spirit.”

The Spirit enables hope over the flesh (8:5-13), hope in that we are God’s children and if children, heirs (8:14-17), and hope in our suffering through creation’s curse, our weakness, and persecution. The hope is that in all things God is working together for our good (8:18-30). The Spirit is the guarantee of better days coming. We see this in Romans 8 beautifully portrayed.

Romans 8:31-39 anchor us again on the finished work of Christ as the credibility of our hope as did chapter 5:1-11. Since God gave up His one and only Son, all these other things do not even compare to this incredible gift. This should empower us to have hope and suffer well because God has shown us His commitment to us in Christ (8:32).

Summary of 5 – 8: The life of faith is a life of hoping against hope. The biggest enemies of our hope: Adam’s sin, death, sin, law, the flesh, and suffering are defeated through Christ. The big idea to encourage and promote faith in God’s faithfulness even when circumstances look grim is continued through this section. Paul’s extended teaching on these subjects reveal that the believer should trust God to fulfill His promises for his or her future, like Abraham modeled in chapter 4. “In hope against hope” we must believe (4:18-25) for “in hope we have been saved…” (8:24).

XIV. Romans 9: Paul Clarifies the Promise for Israel

The key verse in chapters 9-11 is 9:6 (which supports our claim that Paul is defending the righteousness of God). Romans 9:6a states, “But it is not as though the word of God has failed.” The rest of this section unpacks how God’s promises of the Old Testament haven’t failed and God Himself is faithful.

Paul is still making a case why people should believe this God that he proclaims in his gospel. An unbelieving Gentile in this context could possibly ask the question, “Why should I trust God’s promise if He isn’t faithful to those whom He made it?” This would seriously undermine Paul’s claim that the gospel is such “good news.”

Paul returns to the idea of chapter 3:1-8. Is God being faithful to His Word to Israel?

Paul’s answer: the word of God has not failed. First, he establishes this by teaching from the Old Testament that not all Israel is Israel. Privileged earthly status (like being the firstborn like Esau) is nothing in God’s eyes. God loves to reverse human expectation. God loves those whom He loves. He will have compassion on whomever He has compassion. Paul undercuts the Jewish assumption that they have a “right” to the grace of God. Grace is free. He gives it to whomever He wishes.

The question of Romans 9:14 highlights what we are arguing is the major theme of the book of Romans, “There is no injustice with God, is there?” (the root for injustice is the same as for righteousness in Greek). Paul once again stands to God’s defense. This time Paul argues that God’s main commitment is to Himself and displaying the full panorama of His perfections – through wrath and mercy. God’s allegiance is to displaying His worth and not allowing anyone to charge Him of wrong. God’s righteousness here is the commitment He has to protect the purity of His name. He establishes the point in 9:24-29 that the vessels of mercy are not just the Jewish people, but Jews and Gentiles alike.

XV. Romans 9:30-10:21: Israel Stumbled Over the Law

Romans 9:30-31 raises an interesting question about the law in view of what has just been said. “If Gentiles are understanding this and believing, why is Israel missing it and they have the Law?” They stumbled over the Law, Paul says. They failed to read it like it was intended to be read.

They tripped over Leviticus 18:5 (Romans 10:5) and stumbled because they thought by the Law they could earn life. But Moses even evaluates this covenant and its failure in Deuteronomy 30 as he orients the reader of the Pentateuch toward the new covenant, when God would give what He commanded through faith through Jesus Christ. Here, Paul is somewhat coming to the defense of God’s dealings with Israel by showing the reader of Romans why they missed it. It wasn’t because God hadn’t revealed it. It was because they got caught in the outward “stuff” of the law and not the goal of the Law: Christ. (This is very similar to the prophetic charge against Israel.)

The Law was meant to show them their need (Romans 7) and point them to the way of life through Christ (not the Law).

Paul then goes on to show from the Old Testament itself how the Lord is Lord of both Jews and Gentiles and how salvation was prophesied for both groups. He ends in verse 21 with another indictment against Israel. The Gentiles are responding, but the Jews remain obstinate. That leads him to this obvious question: where is God in their disobedience? Is He being unfaithful to His people?

XVI. Romans 11:1-36: Who has been His Counselor?

Romans 11:1 begins with the question, “God has not rejected His people, has He?” Again, the question of God’s faithfulness is at the forefront of this section. First, Paul illustrates how God is still being faithful to His promise through the example of his testimony (v.1). Paul himself believes and is from the tribe of Benjamin, thus His own testimony confirms God’s faithfulness. Paul then argues that God has in the past always preserved a remnant, even if we don’t see it sometimes (sound familiar? In hope against hope…). God had graciously preserved for Himself a faithful remnant during Elijah’s day and He is doing the same in the present time (4-5). Just like Elijah didn’t know about the remnant of 7,000 men, we too can’t see everything God is doing.

Paul gives evidence from Isaiah and Psalm 68 that what God is doing now should be of no surprise: preserving a few by His gracious, electing love and hardening others. This hardening is an outworking of God’s wise, global, and merciful plan.

Verses 11-16 reveals that Israel’s transgression has led to salvation to the Gentiles. So, instead of these circumstances calling into question God’s commitment to His promise, we see God working out His plan in a way that human ingenuity would have never dreamed. God is working His plan of mercy through Israel’s disobedience. The nations (Gentiles) are responding in the obedience of faith to the message of Jesus Christ and Paul has even been sent to them specifically. Paul never loses sight of God’s overall plan though, so even in his desire to reach all the Gentiles with the good news, He is mindful of his brethren and God’s chosen people (9:1-2, 10:1). He hopes to move his own people to jealousy by his ministry to the Gentiles. He wants Israel to look at what the Gentiles have in Christ and for this to lure them to Christ through jealousy.

Verses 17-24 reveal a tension in the church in Rome along with a few earlier texts (2:1, 3:27-31). The Gentiles were taking pride in the fact that God had shown them mercy (how crazy is this especially in view of chapter 9). Paul says, “Do not be arrogant because you are in Christ and they are not. Don’t look down on them. God hasn’t spared the natural branches (Israel), and He will not spare you either.” He in effect is arguing, “Be careful, Gentiles, that you don’t forfeit your place in His plan by your unbelief like them.” If Israel doesn’t continue in unbelief, God is certainly able have them share in Christ.

God is being and will be faithful to His promise. He has not rejected His people (as Paul’s argument shows they have rejected Him and are being unfaithful). There is a future day coming for ethnic Israel after the full number of Gentiles have been saved (25-27). The ones living at that time will believe in Christ and then Christ will come again (the “Deliverer”). God is preserving a faithful remnant, proving His faithfulness in the present time, and will bring His promise to completion by blessing Israel. God cannot go back on His word which brings the argument full circle from 9:6 (11:29).

Paul ends this section in praise. Who has been God’s counselor? God is deeply wise and knows how to run the universe. Once again, we are brought back to the central idea of Romans: Paul defending God’s righteousness. This benediction has a subtle slant against questioning God’s ways (34-35). We shouldn’t arrogantly stand as the counselor of God. We have no idea what all He is mercifully doing.

XVII. Romans 12:1-21: The Practicalities of this Unity

Paul begins by exhorting the readers to respond appropriately to God’s mercy by living their lives with total abandonment to God (a living sacrifice). This leads directly into a discussion on the church and how we are to relate to each other. This ties in directly to the discussion at the end of chapter 11 when Paul was encouraged the Gentiles not to be conceited (11:20) and to not be wise in their own estimation (11:25). Instead of looking down on others in the body, we are to identify with people wherever they are (rejoicing, weeping, etc.). If some are poor in the body, we need to love them and contribute to their welfare. Paul exhorts them, “Do not be wise in your own estimation” (12:16).

There is no place in the body for pride and haughtiness. Paul has subtly been making this point since chapter 2. He has been emphasizing that the same God of the Jews is the same God of the Gentiles (3:9-20, 27-31, 4, 10:12). Later in the book we will see more evidence of this tension, but here we see the practicalities of unified body of Christ. We must guard ourselves from being wise in our own estimation and putting down others around us.

XVIII. Romans 13:1-14: The Practicalities of Faith

A life of worship is characterized by loving unity (12, 15:1-7), returning good for evil by trusting the vengeance of God (12:17-21), and now submission to earthly authorities. “Vengeance is Mine!,” declares the Lord in 12:19, and now we see one of the earthly mediators of God’s vengeance: human government. God has provided an earthly means to exercise punishment against evildoers, human authorities. This gives us hope in returning good for evil because through a just government we see God’s system of justice displayed. We have an earthly reminder that all accounts will be justly repaid.

The emphasis in the middle of this chapter is on keeping the law of love. The end of this chapter orients us toward our future hope and the end of all history. It gives us hope that the day is drawing near when evil will be cast under foot and darkness will be consumed by light. In view of this day approaching, we are to clothe ourselves with Christ and walk in the light of day.

XIX. Romans 14-15:7 Edification in the Body

This section highlights the tension in the church when both Jews and Gentiles are called into one body. The main point of this section is to not put a stumbling block in someone’s way with your observance or lack of observance of the law. The ones with bold, strong consciences who feel free to partake of all kinds of food (not just the ones the law allowed) are to be mindful of those who have limited, weak consciences and do not sense the same freedom (it’s the same with the observance of the Sabbath day (14:6)).

The problem that comes into play with this is two-sided. On the one hand, those who feel freedom to not limit their food or celebrate certain days can really upset and even disturb the faith of those whose consciences are bound in these areas. Paul basically tells those who are free to limit themselves around those who are bound by their consciences because it just isn’t worth it. On the other hand, the ones with the weak consciences and cannot partake of all foods are not to teach and prohibit those who feel free to partake of God’s gift of freedom. The object is to build up one another in love not to tear down one another because of convictions. Haughtiness toward one another results in tearing down the body of Christ (similar to chapter 12).

The object of this loving unity is to glorify God with one voice (15:6). We are to be like Christ, identifying with others in need (15:2-3). The church that seeks to glorify God with one voice has to labor in the trenches of love where sensitivity to others must reign.

XX. Romans 15:8-13: Christ: The Proof of God’s Truthfulness

Here we come to one of the most important parts of Romans because in it many of the themes of the letter intersect. We have just learned about unity in the body (14-15:7). The unity between Jew and Gentile is found in Christ. This Christ came on behalf of the truth of God (1:17, 3:21-26), confirming the promises given to the fathers (the patriarchs, 1:1-5, 3:21-26, 4, 11), and for the Gentiles to glorify God for His mercy (4, 15:8-9).

Christ came to uphold the truthfulness of God. This expresses exactly what Romans 3:21-26 expresses. Christ removed any doubt that God was being true to His word in the Old Testament. Romans 1:1-5 starts with this same idea of Christ being the seed of David. The truthfulness of God’s being and the truthfulness of God’s promise go hand in hand and Christ came as the confirmation that God is being faithful to the promises given to the fathers. In God’s global plan, the Gentiles were grafted into Christ and are shown mercy. This shouldn’t catch the reader of the Old Testament by surprise, Paul adds. Paul gives four verses that ground his statements concerning Christ in verse 8-9. These four verses cover every part of the threefold division of the Old Testament (the Law, the Prophets, and the Writings). Verse 13 ends with an emphasis on hope. Paul knows that after we see the absolute integrity and trustworthiness of God’s Word we should abound in hope by the Holy Spirit because the promises on which we are relying to live are confirmed in Christ.


XXI. Romans 15:14-33: The Ministry of Worship: Missions

Paul now invites the church at Rome to be a part of God’s global plan to bring all the nations to the obedience of faith for God’s fame (1:5). Paul encourages them and explains his ministry using language filled with the language of worship (14-19). Paul seems himself as recruiting worshipers from all over the globe to honor their Maker and Lord. Worship is the problem with the human heart (1:18-32), and God’s plan brings forth worshippers (1:5, 12:1-2). Paul’s aim then is to go find worshippers from every tribe, tongue, and nation. Paul’s aspiration is not just to those who have had exposure to the gospel, but he wants those who have no exposure to have the good news preached to them (21).

Paul wants the church at Rome to help him on his mission to go to Spain. The whole theological nature of this letter is now brought to a very practical application. Paul wants the church at Rome to understand that in the gospel: God is completely trustworthy and righteous, God has a plan for all peoples, and through their unified church they can be a part of God’s global plan to reach the nations (and like chapter 11 argues, bring about the salvation of Israel and the end of human history!). The trustworthiness of God empowers hope which gives endurance in mission. His argument all along has been, “You can trust God through His work in Jesus Christ. He is completely faithful to His Word.” He now hopes that as they have seen God’s wise plan unfolded before them through the Holy Scriptures that they will join God’s plan and support him to Spain.

Romans 15:25-29 tells us why Paul is heading back to Jerusalem. He is concerned for the poor saints there and wants to give his approval of a gift that has been given to the saints by Gentile believers. His aim in this seems to be to continue to instigate jealousy in his people as they begin to see some of the fulfillment of the Old Testament hope (Isaiah 60, Psalm 72 – the nations bringing their wealth to Jerusalem). The nations are bringing their wealth to Jerusalem and Paul wants to place his approval on it so that the Jewish people begin to understand they are living in a day of fulfillment. The end of this section asks for prayer to that end.

XXI. Romans 16:

Paul ends his letter saying hello and encouraging others whom he knows in the congregation to stay strong. The letter ends where it began, with a desire to see all nations obediently believing and worshiping God through Christ.


Summary:

Justification by faith alone has been taken to the be the main theme of the book of Romans ever since the reformation. This is certainly a central component to the book (1-5), but a more comprehensive theme might be titled “the Justification of God.” Paul certainly answers the question, “How can man be righteous?” but he also answers the question, “Is there injustice with God?” at the same time. Paul comes to the defense of God and his ways. The resounding answer of the book of Roman’s question, “Has God been righteous?,” is that God has been completely faithful to Himself and to His promises through Christ. The evidence Paul gives for this should inspire hope against hope – when sin, suffering, and reasons for doubt abound, the book of Romans is there to give hope. This hope is not to be detached from God’s purposes in the world, but instead is to give power to endure through all the hardships of loving unity and global missions. Unity is hard. Missions is hard, but God is and will remain faithful. His glory is worth it all.