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A Paper
presented to
In Partial Fulfillment
by
Jason A. Clark
April 2002
THE ARGUMENT OF THE EPISTLE TO THE ROMANS
The epistle of the Apostle Paul to the Romans contains the most detailed expression of
his theology in regards to salvation. It was necessitated by the situation in the Roman
church, wherein Jewish and Gentile Christians were at odds, each faction contending for
Throughout his writing, then, Paul attempts to promote unity among these opposing
groups.
universal depravity of man, the offer of justification by faith, the inability of the Jewish
Law or any other works-based approach to provide righteousness, and the idea that life in
the Spirit is fundamentally different from life in the flesh (1:1 – 8:39). The next major
section, also theological, explores the position the chosen nation of Israel occupies in
God’s plan, with respect to Gentile acceptance of the New Covenant (9:1 – 11:36). Then
Paul ends the epistle with a large section providing practical advice necessary to maintain
the desired unity among the believers through love (12:1 – 16:27).
Paul’s salutation immediately introduces the readers to his major themes of grace,
faith, election, and the conversion and inclusion of the Gentiles in the New Covenant by
the gospel of Jesus Christ (1:1-7). He begins the body of his epistle (although in a sense
church for their “world-famous” faith and expressing his earnest desire and plan to visit
the church in the capital of the empire at long last (1:8-10). Neither his longing nor his
expected visit is selfish, however, for Paul expects both to minister to and to receive
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ministry from the Romans, thus providing a beautiful illustration of the ideal unity within
In fulfilling his roles as both apostle and evangelist, Paul does not discriminate, for the
faith, as is evidenced by Old Testament prophecy (1:14-17; cf. Hab. 2:4). Establishing
this foundation of salvation by faith, Paul launches into his thorough explanation of how
it is possible that this salvation can be enjoyed by the Israelite and the non-Israelite alike.
Just as God’s righteousness is revealed through the gospel, so is His wrath revealed
against the unrighteous (1:17-18); Paul explains that the general revelation of God is
inherent throughout His creation, so even those who have received no special revelation
of Him (as have the Jewish, covenant people) are yet accountable for their unrighteous
deeds (1:18-32).
The Apostle first turns his attention to the Jew by upbraiding him for his hypocrisy in
judgment (2:1-4, 17-24) and then assuring him that all sinners will be judged whether
they are informed by or ignorant of the law (2:7-16). He proves that the external
observance of the law (e.g. circumcision) for its own sake is meaningless (2:25-29).
While the children of Israel have a blessed heritage, their Jewish heritage gains them no
advantage as regards salvation in the New Covenant era (3:1-3:18). Having established
that all are guilty before God, Paul introduces the notion that it is impossible for one to
attain righteousness by obedience to the works of the Law—it is available only by faith in
Jesus as Messiah (3:19-24), whose atoning sacrifice both satisfied the penalty of sin and
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proclaimed the righteousness and grace of God that is available to both Jew and Gentile
(3:25-31).
a Jewish audience that righteousness is obtained by faith and not by works, followed by a
supplemental quotation by Israel’s greatest king, David (4:1-8). That Abraham obtained
righteousness prior to circumcision makes him the father of all who believe, whether
Paul adds, was fulfilled not by the works of the Law, but by faith in God’s graciousness
(4:13-22). All of these things are relevant to the Christian believer, for he has received
forgiveness for his sins by the blood of Jesus Christ and has been declared righteous by
The greatness of the Messiah’s sacrifice and the ensuing grace of God is displayed
against the backdrop of Adam. His one sin caused condemnation and death for all the
world, but the gracious gift of Messiah results in righteousness and eternal life for all who
believe (5:12-21). Paul anticipates the objections of his opponents by assuring his
readers that this abundant grace he preaches ought not to promote libertinism, but rather
victory over enslavement to sin through the believer’s union with Christ’s death, burial,
The illustration of marriage serves as a reminder that the Mosaic Law and faith in
Christ are mutually exclusive systems (7:1-6) and introduces Paul’s lengthy examination
of the interrelationship between law and sin, wherein he concludes that sin seized upon
the opportunity provided by the law in order to enslave man, who was helpless while
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beholden to his carnal desires (7:7-12). This, then, was the intended purpose of the Law
—to cause the sinner to recognize his utter sinfulness and cry out for a Savior (7:13-25).
Whereas the law meted out judgment, the “new law” of the Spirit pronounces the
believer righteous (8:1-4). There are two ways in which a person may live: either by the
and empowerment of those born of the Holy Spirit, whose mindset is characterized as life
and peace (8:5-8). The regenerate believer is found to be pleasing to God and assured
that he will participate in the resurrection and glorification of His righteous, adopted
children (8:9-30). Since God Himself has justified the believer, no one is qualified to
After an impassioned statement of concern for his fellow Jews, Paul does not want his
readers to be mistaken: it is Israel who failed and not the word of God (9:1-6). He then
asserts that the true children of God are not determined by ancestry or birthright (e.g.
national Israel, Ishmael, Esau), but by His promises (9:7-13). Paul responds to the
sovereign Lord whose wisdom cannot be questioned, ever reminding his readers of His
great mercy in calling out a remnant for His own (9:14-29). Paul concludes that the
Gentiles have found righteousness without even looking for it—by faith, and so Israel is
to blame for losing out with God by approaching Him instead by works and self-
righteousness (9:30-10:3). With the coming of the Messiah, the Law of Moses is
abolished, for its righteousness was but external and temporal—and therefore inadequate;
true righteousness can now be obtained by believing in that resurrected Messiah, and its
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availability transcends Jew-Gentile divisions (10:4-12). Since this gospel message has
gone out to the entire world, again Paul maintains Israel’s guilt (10:13-21).
used to inspire them to jealousy for His favor upon a foreign people; however, a glorious
restoration awaits Israel, heralding the Second Coming and resurrection (11:1-16). Paul
soberly reminds the Gentiles that they are merely partaking of Israel’s blessings and urges
them not to become haughty or falsely confident, lest they partake of Israel’s current
predicament (11:17-24). Israel remains Yahweh’s chosen people and will one day share
in the New Covenant promised to her, according to the infinite wisdom of God (11:25-
36).
In light of the fact that they are unworthy recipients of this divine mercy, Christians
are encouraged to undertake a life of sacrificial service to their Lord in contrast to the
ungodly ways of the world (12:1-2). Believers are members of Christ’s body, and ought
to serve their brethren with humility and diligence, whatever their God-given roles may
be (12:3-8). Life as part of an organism demands love, so Paul gives practical advice
specifically in the matter of paying taxes (12:9-13:7). So that his readers will not mistake
his advice for a list of rules similar to the Mosaic Law, Paul reminds them of the golden
rule, which is the epitome of love itself. One need not adopt a rules-based approach to
doing good if he practices love, for love, he says, fulfills the Law (13:8-10). Paul
concludes with a further admonition to practice upright behavior and to abstain from
anything that feeds fleshly desires in consideration of the coming of the Lord (13:11-14).
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The apostle enjoins the Roman believers to unity through tolerance of each other’s
among the saints through self-restraint, if necessary (14:1-23). The strong in conscience,
he adds, have an obligation to endure their weaker brethren—indeed, to edify them (15:1-
6). Paul provides Jesus as a model of servanthood to them, as he revisits his earlier
He begins to close the epistle by explaining that he has written some harsh things to
them out of duty in his role as Apostle to the Gentiles, followed by his intent to visit
them, his future itinerary, and a request for personal prayer (15:14-33). An extensive list
including a final warning to avoid those promoting disunity through false teaching and
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