In Acts 18:2, we learn of the Emporer Claudius' expulsion of all Jews from Rome. This evidently included all Christians (to the Romans there was little difference), and through this expulsion Paul came to meet Aquila and Priscilla in Corinth. Aquila was a Jew from Pontus, though it is not known where he first became acquainted with the gospel. Paul desired to visit Rome (Acts 19:21) and seems to have written the letter to the Romans during his journey to Jerusalem with the offering for the poor (Romans 15:25-26, ref. Acts 20:1-6). Thus, quite a significant congregation was in existence when Paul wrote to it.
Of course, Paul was arrested in Jerusalem and eventually made it to Rome as a result of his appeal to Caesar (Acts 23:11). As Paul arrived in Rome, he was greeted by brothers (Acts 28:14-15). Little is known of his ministry there, except that he was released and later went on to do more missionary work. Paul did suffer a second Roman imprisonment which ended in his execution.
During these Roman imprisonments, Paul seems to have written several epistles-- certainly Philippians and 2 Timothy. Some consider the other so-called "prison epistles" to have been written from these Roman imprisonments also, though others argue that these could have been written during other imprisonments Paul suffered (Caesarea, for instance). However, in letters that originated from Rome (or could have done so), little is said of the Roman church.
The letter to the Hebrews was written either to or from Rome on the
basis of Hebrews 13:24. However, Hebrews will be addressed in a separate
section of this study. What we will discuss here are matters relating to
conversion discussed in Acts 28 (Paul's brief ministry description in Rome)
and the letter to the Romans.
| Text | Observations |
| AC 28:23 And when they had set a day for him, they came
to him at his lodging in large numbers; and he was explaining to them by
solemnly testifying about the kingdom of God, and trying to persuade them
concerning Jesus, from both the Law of Moses and from the Prophets, from
morning until evening. [24] And some were being persuaded by the things
spoken, but others would not believe. [25] And when they did not agree
with one another, they began leaving after Paul had spoken one parting
word, "The Holy Spirit rightly spoke through Isaiah the prophet to your
fathers, [26] saying,
`GO TO THIS PEOPLE AND SAY, "YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; [27] FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; LEST THEY SHOULD SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I SHOULD HEAL THEM."' AC 28:28 "Let it be known to you therefore, that this salvation of God has been sent to the Gentiles; they will also listen." [29] [And when he had spoken these words, the Jews departed, having a great dispute among themselves.] AC 28:30 And he stayed two full years in his own rented quarters, and was welcoming all who came to him, [31] preaching the kingdom of God, and teaching concerning the Lord Jesus Christ with all openness, unhindered. |
Paul's message to the Roman Jews consisted of discussions
about the kingdom of God and Jesus as the fulfillment of the prophecies
of Moses and the Prophets.
Some were "persuaded" while others did not "believe." The Greek word for "persuaded" (peitho) is often translated "obey"; thus this is the first of many references where the concepts of obedience and faith are functionally synonymous. While Paul warned the unpersuaded, he also indicated that the Gentiles would indeed receive what many Jews had rejected. |
| RO 1:5 through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles, for His name's sake, | The objective of Paul's apostleship was to bring about the obedience as a result of faith. |
| RO 1:8 First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. | Their faith is reported throughout the world. Here faith is used as a figure of speech for their conversion to Christ. See Rom 16: |
| RO 1:16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. [17] For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH." | Paul states the his gospel brings salvation to everyone who "believes" (present participle of pisteuo). This doesn't reference a conversion event but rather contrasts with the sinfulness of both Gentile and Jew, as he will go on to discuss. |
| RO 2:5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, [6] who WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS: [7] to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; [8] but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. [9] There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, [10] but glory and honor and peace to every man who does good, to the Jew first and also to the Greek. [11] For there is no partiality with God. [12] For all who have sinned without the Law will also perish without the Law; and all who have sinned under the Law will be judged by the Law; [13] for not the hearers of the Law are just before God, but the doers of the Law will be justified. | Paul seems to suggest that one might be saved through obedience to the law, but his later comments seem to render this as a mere hypothetical condition as he explains the gospel. |
| RO 3:9 What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; | Jews and Gentiles are different in many ways, but similar in being under sin. |
| RO 3:19 Now we know that whatever the Law says, it speaks to those who are under the Law, that every mouth may be closed, and all the world may become accountable to God; [20] because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. | No one can be justified before God by works of the Law. This is in response to the ideas referenced in Romans 2:5. |
| RO 3:21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, [22] even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; [23] for all have sinned and fall short of the glory of God, [24] being justified as a gift by His grace through the redemption which is in Christ Jesus; [25] whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; [26] for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus. [27] Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. [28] For we maintain that a man is justified by faith apart from works of the Law. | However, righteousness is available from God through
faith in Christ.
This does not explain what the proclamation might be or exactly what reponses is necessary to the gospel . It simply illustrates the possibility of salvation apart from the Law. |
| RO 4:22 Therefore also IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. [23] Now not for his sake only was it written, that it was reckoned to him, [24] but for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead, [25] He who was delivered up because of our transgressions, and was raised because of our justification. | Abraham's righteousness from faith is the pattern for
Christian righteousness.
Here we see some evidence of the gospel message: believing God who raised Jesus the Lord from the dead. |
| RO 5:1 Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, [2] through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. | Justified (aorist) by faith (ek pisteos) suggests that faith preceeds and causes justification. |
| RO 5:6 For while we were still helpless, at the right time Christ died for the ungodly. [7] For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. [8] But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. [9] Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. [10] For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. [11] And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. | The relationship between the death of Christ and salvation
is more closely examined. Christians are not justified by faith only (as
5:1), but also by his blood. Without the blood, faith is impotent for salvation.
Clearly, reconciliation and salvation are through the death and resurrection of Jesus. |
| RO 5:18 So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. | This is a hyperbole, we should not think that the death of Jesus saves all men regardless of their response to the gospel. |
| RO 6:1 What shall we say then? Are we to continue in sin that grace might increase? [2] May it never be! How shall we who died to sin still live in it? [3] Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? [4] Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. [5] For if we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection, [6] knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin; [7] for he who has died is freed from sin. [8] Now if we have died with Christ, we believe that we shall also live with Him, [9] knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. | Paul's immediate interest here is whether Christians
ought to continue in sin, that grace might increase. He argues "no" on
the basis of their conversions. Having died to sin, how can one live in
it? And this death to sin and newness of life comes through baptism.
Paul considers those baptized as co-participants in Jesus' death, burial and resurrection. Immersion models the death, burial and resurrection of Jesus and allows the one being baptized to participate in them. It is not a mere "outward sign" in regards to conversion. Christian assurance comes from having died with Christ and having been raised with him. And Christians die with Christ and are raised with Christ in baptism. |
| RO 6:15 What then? Shall we sin because we are not under law but under grace? May it never be! [16] Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? [17] But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, [18] and having been freed from sin, you became slaves of righteousness. | Paul addresses the second hypothetical arguement of the
chapter: may Christians sin because they are not under law but grace?
Paul answers that "being under grace" also means having obeyed from the heart the teaching they heard. This "obeyed" is a Greek aorist tense, referring back to a point in time in the past at the time of their conversions. Thus, their conversions were not about "faith alone" but also about "obeying the form of teaching" contained in the gospel. This "wholeharted obedience" is not the same as obedience to the Law. It is the faithful expected response to the gospel itself. |
| ROM 10:8 But what does it say? "THE WORD IS NEAR YOU, in your mouth and in your heart"--that is, the word of faith which we are preaching, [9] that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; [10] for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. [11] For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED." [12] For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him; [13] for "WHOEVER WILL CALL UPON THE NAME OF THE LORD will be saved." | Paul identifies his proclamation as a "word of faith."
He sees two aspects of the reponse: confessing Jesus as Lord and truly
believing that God raised Jesus from the dead.
Each of the verbs in 10:9 (confess, believe and be saved) are all Greek subjunctive mode verbs, in keeping with the hypothetical element "if" (Greek ean) at the beginning of the verse. The relationships between believing and righteousness, and confessing and salvation are the same: belief towards (Greek preposition eis) righteounesness, confesing towards salvation. And in context, these are all contrasted with the works of the Law. |
| ROM 11:20 Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; [21] for if God did not spare the natural branches, neither will He spare you. [22] Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off. [23] And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. | In the midst of his discussion about the Jews and the
Gentiles, Paul makes an interesting observation: The Jews were broken off
due to their lack of faith in Christ, but Gentiles were grafted in because
of their faith.
Further, the Jews could be grafted in if the do not continue in unbelief. |
| RO 13:11 And this do, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. | Paul's intent here is motivate the Romans towards righteousness as the time of the end approaches. In doing so he makes reference to the time when they "believed." The verb for faith here is in the aorist tense, which refers to a point of time in the past marking the beginning of their concern about such things. |
| RO 15:30 Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, [31] that I may be delivered from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints; [32] so that I may come to you in joy by the will of God and find refreshing rest in your company. | Paul's refers to the Jews who have not yet accepted Jesus as Christ as "disobedient." We` might have expected him to say "unbelieving" but this is an instance illustrating that these terms were considered functionally equivalent. |
| RO 16:5 Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. | The term "convert" does not appear in the Greek, which more literally translated reads "... who is first of Asia towards Christ." This text says nothing about the conversion process, only that Epaenetus was the first one from Asia to become a Christian. |
| RO 16:19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good, and innocent in what is evil. | As their faith has been reported throughout the world (Rom 1:8), so also their "obedience" is also reported. Each term is a figure of speech referring to their conversion to Christ. This is another instance of the practical equivalence of the terms "faith" and "obedience" with reference to the gospel. |
| RO 16:25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, [26] but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; [27] to the only wise God, through Jesus Christ, be the glory forever. Amen. | Paul's closing doxology again references the "obedience of faith" through the gospel of Christ. |
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