Romans
(The Readings - August 1999)
Organized coverage of first principles
The epistle is written more like a theological essay than a personal letter and deals
with the process of salvation for both Jews and Gentiles. As a result of Paul’s
structured logic, Romans reasons out many of the first principles of our faith. For
example, the first few chapters concentrate on the wickedness of man, coming to the
conclusion, "There is none righteous, no not one" (3:10).
In chapter four, Paul argues forcefully from the Old Testament example of Abraham that our salvation is not by works of the law, but rather through righteousness which comes through faith. After the next chapter discusses our salvation in Christ, chapter six beautifully describes baptism as being symbolic of entering into Christ’s death and resurrection.
Importance of right teaching
Some have found it beneficial to divide the book of Romans into two distinct sections.
The first eleven chapters are primarily doctrinal while the latter five are more
practical, informing the believer of a new manner of life. The doctrine comes first,
followed by the practical result of one’s faith. Thus, even within the structure of
Paul’s epistle, we are taught an important principle that is rapidly being forgotten
in Christian circles: a believer’s life must be based upon a solid doctrinal
foundation. In other words, "It matters what you believe!"
In living Christianity, the separation between doctrinal and practical matters is not so easily made. Jesus said in the gospel of John, "If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself" (John 7:17). These two aspects of the gospel message do not appear to be easily separable, and certainly within Paul’s doctrinal arguments in Romans there are many lessons for living a Christ-like life.
Jew and Gentile in the gospel
One of the most important themes in the book of Romans is the acceptance of the
Gentiles into God’s plan of salvation. As Paul states, "Salvation is come
unto the Gentiles" (Rom. 11:11). It seems appropriate Paul chose to explain this
contentious topic to an ecclesia which, because of its composition of Jews and Gentiles,
would have been wrestling with the subject. Three chapters are devoted to developing this
theme (Chaps. 9-11). Yet within these chapters of deep logical reasoning concerning
doctrine are contained important practical lessons, all of which are applicable to 20th
century believers.
An integral part of the apostle’s explanation of Gentile inclusion in the promises is an explanation of God’s apparent forsaking of His chosen people. Many Jews in the first century were unwilling to let go of the ordinances of the law and clung to the idea that being Jewish gave them a closer relationship to God. Hence Paul begins his dissertation in chapter nine by demonstrating that not all Jews by genealogy were part of spiritual Israel. He demonstrates this principle was part of the very foundations of the Jewish nation.
Not all Jews the promised seed
Paul first brings their attention to the circumstances of the birth of Isaac. "Neither,
because they are the seed of Abraham, are they all children: but, in Isaac shall thy
seed be called" (9:7). Although Ishmael was Abraham’s firstborn son,
God’s chosen people were not to come through him, rather through Isaac, the son of
promise.
This illustrates that just as God will not save every person associated with a nationality, one cannot achieve salvation solely as a result of belonging to a specific family or religious group. Salvation is not granted based on an association with Christadelphians or another religious group, but upon an entering into and remaining within the covenants of promise.
If this principle was not clear from the selection of Isaac over Ishmael, the process was repeated a second time in the subsequent generation, with a further lesson being taught. God’s chosen people were not to be made up of every one of Isaac’s descendants, but rather from a select group of faithful persons. Having already shown this group to be those who enter into the promises, Paul goes on to show, from the selection of Jacob, that "spiritual Israel" are those called and chosen by God. "For the children being not yet born, neither having done any good or evil, that the purpose of God might stand, not of works, but of him that calleth; it was said unto her, the elder shall serve the younger" (9:11,12).
God’s selection of Jacob before his birth -- before he had done either good or evil -- is an indication that our divine calling is not a result of our "works," but rather a sign of God’s mercy. That leaves the believer with nothing of which to boast, but instead an obligation to render thanks to God "for his unspeakable gift."
Gentiles not to boast
Paul also found it necessary to emphasize that God had not completely forsaken His
chosen nation. Obviously some Gentiles, secure in their new position in God’s eyes,
had ruled Israel completely out of God’s plan (see 11:1).
In Romans 11, Paul turns to a helpful illustration from nature to drive his message home -- an olive tree with a root providing life-giving sap to the branches. From this tree, representing the nation of Israel, are cut unfruitful branches and in their place are grafted wild olive branches, representing Gentile believers. The warning to the engrafted Gentiles is a lesson for all believers. "For if God spared not the natural branches, take heed lest he spare not thee…continue in his goodness: otherwise thou shalt be cut off" (11:21,22).
The result of Paul’s analytical reasoning is the conclusion that no man should glory, for men are not saved through their own works or genealogy, but rather through the mercy of God. "For God hath concluded all in unbelief, that he might have mercy upon all" (11:32).
A further conclusion that must be drawn from Paul’s argument is the necessity of a believer to produce fruit. Having been chosen by God and called to the hope of the gospel message, it is not enough for a believer to accept the call, rather he must continue in the faith and bring forth the fruit of righteousness (Matt. 7:16,20). Recognizing that this is the conclusion of his doctrinal teaching, Paul concludes his epistle to the Romans with five chapters of practical advice to the end the saints might "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ" (15:6).
Dan Robinson