Refuting Calvinism thread

CollectsBooks

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I joined a discussion going on in the Apologetics board under the title "Refuting Calvinism is Easy". Catchy, right? Another member and I have been discussing the purpose of Romans and its significance in understanding the themes of election.

He says that Paul's primary focus is to counter the Judaizers. This undermines the Reformed position:

"... the writer is not talking in abstract, meta-theological terms about the notion of election. Rather, he is specifically targeting the Judaizer's presumptions about the requisite of 'becoming' a Jew in order to be saved."

My reply has been that Paul's purpose is ultimately to reconcile the two groups, Jew and Gentile, in their disunity. This rejection of the reformed position concerning election is, I think, unfounded regardless. Perhaps if he reads this he can elaborate or correct my expression of it.

I thought I would bring the topic here and encourage others to see our discussion and share their impressions. I took a Romans class once. Well, twice. Failed it the first time in my sophomore year at Liberty :blush:
 

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I joined a discussion going on in the Apologetics board under the title "Refuting Calvinism is Easy". Catchy, right? Another member and I have been discussing the purpose of Romans and its significance in understanding the themes of election.

He says that Paul's primary focus is to counter the Judaizers. This undermines the Reformed position:

"... the writer is not talking in abstract, meta-theological terms about the notion of election. Rather, he is specifically targeting the Judaizer's presumptions about the requisite of 'becoming' a Jew in order to be saved."

My reply has been that Paul's purpose is ultimately to reconcile the two groups, Jew and Gentile, in their disunity. This rejection of the reformed position concerning election is, I think, unfounded regardless. Perhaps if he reads this he can elaborate or correct my expression of it.

I thought I would bring the topic here and encourage others to see our discussion and share their impressions. I took a Romans class once. Well, twice. Failed it the first time in my sophomore year at Liberty :blush:

A Calvinist at Liberty? No wonder you failed.
 
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I joined a discussion going on in the Apologetics board under the title "Refuting Calvinism is Easy". Catchy, right? Another member and I have been discussing the purpose of Romans and its significance in understanding the themes of election.

He says that Paul's primary focus is to counter the Judaizers. This undermines the Reformed position:

"... the writer is not talking in abstract, meta-theological terms about the notion of election. Rather, he is specifically targeting the Judaizer's presumptions about the requisite of 'becoming' a Jew in order to be saved."

My reply has been that Paul's purpose is ultimately to reconcile the two groups, Jew and Gentile, in their disunity. This rejection of the reformed position concerning election is, I think, unfounded regardless. Perhaps if he reads this he can elaborate or correct my expression of it.

Even if Paul's primary focus is to counter the Judaizers, it does not undermine the Reformed position. The person with whom you're discussing is oversimplifying Paul's letter to the Romans.

"A. Romans is the most systematic and logical doctrinal book of the Apostle Paul. It was affected by circumstances in Rome, therefore, it is an “occasional” document. Something occurred that caused Paul to write the letter. However, it is the most neutral of Paul’s writings, in that Paul’s way of dealing with the problem (possibly the jealousy between believing Jewish and Gentile leadership) was a clear presentation of the gospel and its implications for daily life.

B. Paul’s presentation of the gospel in Romans has impacted the church’s life in every age:
1. Augustine was converted in A.D. 386 reading Romans 13:13–14.
2. Martin Luther’s understanding of salvation was radically changed in A.D. 1513 as he compared Ps. 31:1 to Rom. 1:17 (cf. Hab. 2:4).
3. John Wesley was converted in A.D. 1738 by hearing Luther’s sermon on the introduction to Romans.

C. To know Romans is to know Christianity! The letter shapes the life and teachings of Jesus into bedrock truths for the Church of all ages.

PURPOSE

A. An appeal for help for his missionary trip to Spain. Paul saw his apostolic work in the eastern Mediterranean finished (cf. 16:20–23).

B. To address the problem in the Roman church between believing Jews and believing Gentiles. This was probably a result of the expulsion of all Jews from Rome and their later return. By then the Jewish Christian leaders had been replaced by Gentile Christian leaders.

C. To introduce himself to the Roman church. There was much opposition to Paul from sincere converted Jews in Jerusalem (Jerusalem Council of Acts 15), from insincere Jews (Judaizers in Galatians and II Cor. 3, 10–13), and from Gentiles (Colossians, Ephesians) who tried to merge the gospel with their pet theories or philosophies.

D. Paul was accused of being a dangerous innovator, adding recklessly to Jesus’ teaching. The book of Romans was his way of systematically defending himself by showing how his gospel was true, using the Old Testament and the teachings of Jesus (the Gospels)."


Utley, R. J. (1998). Vol. Volume 5: The Gospel according to Paul: Romans. Study Guide Commentary Series. Marshall, Texas: Bible Lessons International.


It is clear, at least to me, there are multi-purposes in Paul's letter to the Romans, and might I suggest the primary purpose is found in Chapter 1:1-18.


Romans 1:1 Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God 2 which He promised before through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. 5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6 among whom you also are the called of Jesus Christ;

7 To all who are in Rome, beloved of God, called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 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, 10 making request if, by some means, now at last I may find a way in the will of God to come to you. 11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established— 12 that is, that I may be encouraged together with you by the mutual faith both of you and me.

13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”


The New King James Version. 1982 (Ro 1:1–17). Nashville: Thomas Nelson.

Notice the text in bold? To all (in Rome) called to be Saints, indicates the intended audience of the letter is Christians in Rome (and all Christians by way of implication and application), not unconverted unregenerate non-Christian Judaizers. I believe verses 1:15-17 indicate the primary purpose, and set the theme for the rest of the book.
 
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CollectsBooks

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A Calvinist at Liberty? No wonder you failed.

Haha. Fortunately my textbook was Douglas Moo's (a "Calminian"). But they did make sure you knew the Arminian perspective.

Even if Paul's primary focus is to counter the Judaizers, it does not undermine the Reformed position. The person with whom you're discussing is oversimplifying Paul's letter to the Romans.

"A. Romans is the most systematic and logical doctrinal book of the Apostle Paul. It was affected by circumstances in Rome, therefore, it is an “occasional” document. Something occurred that caused Paul to write the letter. However, it is the most neutral of Paul’s writings, in that Paul’s way of dealing with the problem (possibly the jealousy between believing Jewish and Gentile leadership) was a clear presentation of the gospel and its implications for daily life.

B. Paul’s presentation of the gospel in Romans has impacted the church’s life in every age:
1. Augustine was converted in A.D. 386 reading Romans 13:13–14.
2. Martin Luther’s understanding of salvation was radically changed in A.D. 1513 as he compared Ps. 31:1 to Rom. 1:17 (cf. Hab. 2:4).
3. John Wesley was converted in A.D. 1738 by hearing Luther’s sermon on the introduction to Romans.

C. To know Romans is to know Christianity! The letter shapes the life and teachings of Jesus into bedrock truths for the Church of all ages.

PURPOSE

A. An appeal for help for his missionary trip to Spain. Paul saw his apostolic work in the eastern Mediterranean finished (cf. 16:20–23).

B. To address the problem in the Roman church between believing Jews and believing Gentiles. This was probably a result of the expulsion of all Jews from Rome and their later return. By then the Jewish Christian leaders had been replaced by Gentile Christian leaders.

C. To introduce himself to the Roman church. There was much opposition to Paul from sincere converted Jews in Jerusalem (Jerusalem Council of Acts 15), from insincere Jews (Judaizers in Galatians and II Cor. 3, 10–13), and from Gentiles (Colossians, Ephesians) who tried to merge the gospel with their pet theories or philosophies.

D. Paul was accused of being a dangerous innovator, adding recklessly to Jesus’ teaching. The book of Romans was his way of systematically defending himself by showing how his gospel was true, using the Old Testament and the teachings of Jesus (the Gospels)."


Utley, R. J. (1998). Vol. Volume 5: The Gospel according to Paul: Romans. Study Guide Commentary Series. Marshall, Texas: Bible Lessons International.


It is clear, at least to me, there are multi-purposes in Paul's letter to the Romans, and might I suggest the primary purpose is found in Chapter 1:1-18.


Romans 1:1 Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God 2 which He promised before through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. 5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6 among whom you also are the called of Jesus Christ;

7 To all who are in Rome, beloved of God, called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 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, 10 making request if, by some means, now at last I may find a way in the will of God to come to you. 11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established— 12 that is, that I may be encouraged together with you by the mutual faith both of you and me.

13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”


The New King James Version. 1982 (Ro 1:1–17). Nashville: Thomas Nelson.

Notice the text in bold? To all (in Rome) called to be Saints, indicates the intended audience of the letter is Christians in Rome (and all Christians by way of implication and application), not unconverted unregenerate non-Christian Judaizers. I believe verses 1:15-17 indicate the primary purpose, and set the theme for the rest of the book.

Excellent reply, thank you for your help!
 
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CollectsBooks, I decided to do further research, I have a tendency to seek multiple resources on whatever topic/subject grabs my attention. A couple of resources I do not have in electronic format, so unable to share, but recommend, and perhaps you have access to are the notes from the "NIV Study Bible", I have both the study Bible and separate NIV Bible Commentary volumes containing all the book introductions, commentary, etc. I also recommend the "MacArthur Bible Handbook". Using my Logos software resources I'll share a few quotes to further our case.

"3. Purposes.
Among introductory questions related to Romans the most lively discussion in recent years has centered on Paul’s purpose(s) in writing it. Three in particular have been strongly canvassed.

3.1. A Missionary Purpose. This emerges especially from Romans 15:18–24, 28: Paul as “apostle to the Gentiles,” eager to bring in “the full number of Gentiles” (Rom 11:13–15, 25–26), writes to the capital of the Gentile empire (see Mission).
Some draw the inference that Paul was seeking to evangelize Rome itself (Rom 1:13–15). This cannot mean that he did not recognize a Christian presence already in Rome (contrast Rom 1:8; 15:14). It has been argued on the basis of Romans 15:20, however, that he saw the Roman churches as lacking an apostolic foundation and sought to fill the gap. But this is equally unlikely, since Paul regarded church founding as an apostolic work (1 Cor 9:1–2), and the slight embarrassment evident in Romans 1:11–12 is just what we would expect from Paul writing to churches in whose founding he himself had played no part.

More plausible is the thesis that Paul wrote to Rome with a view to the churches there providing a support base for his projected mission to Spain. This indeed is what Paul says explicitly (Rom 15:24, 28), and there is no cause to doubt it; the church in Philippi in particular had already served in such a role. In that case the letter would be Paul’s attempt to set out the gospel which he had preached so successfully so far and which he intended to preach in Spain (Rom 1:16–17). At the end of the first (or preceding) phase of his great missionary strategy (Rom 15:19, 23) he uses the opportunity to set out in complete terms the theology of the gospel on the basis of which he would be asking the Roman Christians for support.

3.2. An Apologetic Purpose. The implication of such passages as Romans 1:16; 3:8 and 9:1–2, not to mention the repeated recourse to diatribe style, is that Paul felt himself and his understanding of the gospel under attack and needing to be justified. Hence the obvious conclusion has been drawn that the letter functions as Paul’s apology for his gospel, and therefore also as a self-apologia, since his whole life’s-work was bound up with the gospel he preached (see Center).

The apology is directed to Rome; by means of the unusually expanded introduction of Romans 1:2–6, including what seems to be a common creedal formula in Romans 1:3–4 (see Creeds), Paul presents his “calling card” and his bona fides. Was this simply because he looked to the Roman Christians for support in the next phase of his mission (to Spain)? Or did he already have an inkling that the Christian groups in Rome, itself the imperial capital, were bound in due course to become increasingly influential in relation to Christian work elsewhere in the empire? Also plausible is the suggestion that Paul set out a full statement of his gospel as a dress rehearsal for his self-defense in Jerusalem, and thus hoped to recruit the Roman congregations to his support in any confrontation in Jerusalem. The likelihood of such a confrontation, and not simply with his “unbelieving” fellow Jews, was very much in his mind, as is clearly indicated in Romans 15:31. Whether he thought the Roman congregations could actually send support, or was simply asking for their prayers (a real support in Paul’s eyes) is left unclear by Romans 15:30.

3.3. A Pastoral Purpose. In recent years the section Romans 14:1–15:6 has assumed a central significance in attempts to clarify Romans’ purpose: that Paul was writing to heal potential or real divisions among the churches in Rome (see Pastor). This makes good sense of the exhortations of Romans 14:1 and 15:7, especially when set against the background sketched above (particularly 2.2 above). Such attempts have been weakened by too casual identifications of “the weak” and “the strong” (as simply Jews and simply Gentiles; see Strong and Weak) and by hypothesizing too clearly distinct groups and too sharp differentiations between Jews and Christians. The probability is rather, as indicated above (see 2.3), that there were Jewish synagogues attended by both God-fearing Gentiles and Christian Jews and Gentiles, and that there was a diverse spectrum of Christian groupings, some with more Gentiles (Gentiles more dominant, though not necessarily less attracted to the synagogue), and others with more Jews (Jews more dominant, though not necessarily more conservative toward Jewish traditions and customs).

This would certainly help explain the character of the letter as a whole, and of Romans 14:1–15:6 in relation to the rest, namely: that Paul set out to explain the “both Jew and Gentile” character of the gospel and of the promises to Israel, not exclusively, but also not least, to encourage his Roman auditors to work out in the experience of everyday what the gospel and these promises must mean in practice. Above all it would give proper significance to what is obviously a climactic expression and rounding-off conclusion of the letter’s main theme in Romans 15:7–13. In contrast, attempts to read Romans 12:1–15:13 simply as generalized, all-purpose paraenesis, lifted in part from Paul’s experiences with the Corinthian church, hardly explains the distinctiveness of Romans’ paraenesis (see Teaching/Paraenesis), or the passion with which Paul writes, or, indeed, once again, the climax of Romans 15:7–13.

In addition, assuming that Romans 16 is part of the original letter, it is evident that Paul had some close contacts with various members of the Roman churches and would therefore have a fair knowledge of the character of the Roman churches and of their circumstances. From chapter 16 we can also see that Paul was writing to introduce and commend Phoebe (Rom 16:1–2); but that would be a subsidiary purpose and of itself could hardly explain the whole letter.

3.4. The Purposes of Romans. The fact that each of the above reasons for Romans can find such clear support from within the letter itself points to the obvious conclusion: that Paul had not simply one but several purposes in view when he wrote. Indeed, such a conclusion is more or less required by the character of the letter itself; no single suggested reason on its own can explain the full sweep of the document. On the contrary, it was presumably because Paul had several purposes in view that he found it desirable to set out his understanding of the good news of Christ so fully, including its practical implications. As he stood at one of the most important transition points in his whole ministry he saw both the need and the desirability of such a fully worked-out statement—to indicate to others clearly what was the gospel he preached, why as a Jew he preached it, and how it should come to expression in daily life and community. It is the completeness of the statement, as required by the multiplicity of purposes served, which lifts the letter above the immediacy of the circumstances in which and for which it was written and gives it, if not a timeless quality, at least its timeless significance.
"

Dictionary of Paul and his letters. 1993 (G. F. Hawthorne, R. P. Martin & D. G. Reid, Ed.) (839–840). Downers Grove, IL: InterVarsity Press.

Moving on to the next quote...
 
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And the next quote....

"Purpose and Theology
It is clear from the last two chapters of the letter that Paul planned to take the contribution from the Gentile churches to the Christians in Jerusalem (see 1 Cor 16:1; 2 Cor 8–9; Rom 15:25–29). From Jerusalem he planned to sail for Rome (15:23–24). One important purpose for the letter was to alert the Romans of his coming so they could help him with his journey to Spain (15:24, 28). Paul wanted to inform them of his plans and have them pray for their fulfillment (15:30–32).

In addition to this missionary purpose Paul stated the means by which the righteousness of God had been revealed (1:17). The thematic statement of chapters 1–8 is found in 1:16–17 (see Hab 2:4). The theme of God’s righteousness is paramount throughout the book. The first three chapters show that both Jews and Gentiles are under sin and that the atonement of Christ is applicable to both (3:21–31). Chapter four shows how the Old Testament promises to Abraham and David are significant for both since Abraham is the spiritual father of believing Gentiles and Jews.

In chapters 5–8 Paul expounds the meaning of this gift of righteousness. Whether Jew or Gentile, those who trust in the redemptive work of God in Jesus Christ will have “peace with God” (5:1) and will live free from the wrath of God. They will be freed from the penalty and power of sin (chap. 6) but will still struggle experientially with reality of sin and the power of the law (chap. 7). Chapter 8 gloriously describes the believers’ freedom from death.

A third emphasis is related to the possible conflict between the Jewish and Gentile segments in the church at Rome. Whether the Judaizers, who had hounded Paul’s ministry elsewhere (see Galatians), had reached Rome we do not know. Paul emphasized the historical and chronological priority of the Jews (see 1:16; 2:9–10). He stated the “advantage” in being a Jew (see 3:1–2; 9:4–5) and pointed out that “since there is only one God,” He is the God of the Gentiles and Jews (3:29–30). “Jews and Gentiles alike all are under sin” (3:9) and are redeemed by the sacrifice of Christ (3:21–31).

In chapters 9–11 Paul explained Israel’s place in the future purposes of God. Believing Gentiles had been brought into God’s program of salvation, but God did not cast off Israel (11:1, 2). God will graft them back into the tree from which they have been temporarily separated because of their unbelief. This God will do if they trust in Jesus as the true Messiah and Savior (11:23). God continues to have a believing “remnant” (11:5) “until the full number of the Gentiles has come in” (11:25).

The final theological theme runs throughout the letter. It is a defense and vindication of God’s nature. Paul refuted those implied undertones that questioned God’s goodness, justice, and wisdom as seen in His plan of salvation. God is “just and the justifier” of those who believe in Jesus (3:26). Paul exulted in “the depth of the riches of the wisdom and knowledge of God” (11:33). He challenged the questioners, “Let God be true, and every man a liar” (3:4).
"

Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. (1992). Holman Bible Handbook (673–676). Nashville, TN: Holman Bible Publishers.
 
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moving on to the next quote...

"ROMANS, LETTER TO THE
Paul’s letter to the Romans is frequently characterized as the most theological and abstract of Paul’s letters, but in fact it displays a rich variety of imagery and metaphor. The genre and rhetorical form of the letter have been widely investigated and debated. R. Jewett’s identification of Romans as an “ambassadorial letter” is particularly suggestive.

Ambassadorial Letter. Jewett summarizes the scene: “An ambassador arrives in an alien court, states his credentials, and then advocates the interest of his sovereign or contituency. Similarly Paul introduces himself to the Roman churches he has not founded and then proceeds in a diplomatic fashion to provide a rationale for his forthcoming visit” (Jewett 1991, 266). Paul is addressing the various and competing house churches in Rome in an effort to unify them under the gospel and enlist their support for his coming missionary campaign to the western end of the world, Spain (Rom 15:24). The thesis, or rhetorical proposition, of the letter is stated in Romans 1:16–17: the gospel is “the power of God” for everyone who believes, an apocalyptic revelation of God’s covenant faithfulness to Israel, a “righteousness of God” (NRSV) that reclaim Israel and through Israel his creation that has gone astray. This force has been unleashed in the world through the work of Christ, and Paul the servant of Christ Jesus is proclaiming the good news of Christ’s lordship (Rom 10:9, 12–13) to the nations that they all might believe, obey and worship God (Rom 15:11; 16:27). From this ambassadorial perspective even the greetings of Romans 16 are not a postscript but a vital means of establishing personal ties and witnesses in Rome to the authenticity of Paul’s apostolic gospel.

At various points in Romans 1:16–11:36 Paul employs the style of argumentation called “diatribe,” in which a fictional interlocutor introduces objections or expresses erroneous views that Paul then answers or corrects. Or Paul simply addresses someone sitting in the front row, so to speak (“So when you, a mere man, pass judgment,” Rom 2:3 NIV). This lends a dialogical air to much of the letter, evoking a lecture-hall setting in which attentive, intelligent and sometimes impertinent (Rom 9:20) listeners voice issues, and it allows Paul to project himself as a masterful speaker, thinker and polemicist. These features lend credence to the view that Romans is imbued with the characteristics of the standard “speech of exhortation” (logos protreptikos) used by Hellenistic philosophers to win the minds of their listeners. The dialogical nature of Romans may in fact reflect material from Paul’s own tested oral argumentation, now effectively adapted to give his letter the feel of an oral address that reaches across space and time from Corinth to Rome.

As an effective rhetorician who wishes to carry his audience along with him, Paul employs a number of images and metaphors in Romans and so “sets the scene before our eyes” (Aristotle Rhetoric 3.10.1). Romans deals extensively with the human predicament and the saving work of God in Christ (see SALVATION), and much of the imagery can be grouped under headings of predicament and solution. These groupings are not autonomous but complement and overlap each other in various ways.

Guilt and Justification. Paul evokes the scene of a law court, the judgment seat of God, where Jews and Gentiles will one day be arraigned and judged. The imagery of the law court is particularly concentrated in Romans 1:18–3:20, where the thrust of the argument is to show that all men and women, whether Jew or Gentile, stand under condemnation. The guilt of the Gentiles before God is displayed in a mosaic of egregious vices of the Gentile world-malice, gossip, slander, hatred of God and so forth (Rom 1:29–31). But even virtuous Gentiles find their consciences acting as witnesses, accusing or defending their very selves (Rom 2:15).

The Jews, on the other hand, are liable all the more because they possess God’s law and yet continue to sin. A gallery of witnesses from the OT (Rom 3:10–18) bear witness to the charge that “Jews and Gentiles alike are all under sin” (Rom 3:9 NIV), “imprisoned” in disobedience (Rom 11:32 NRSV). The weight of this indictment is that “every mouth may be silenced” in the eschatological law court of God (Rom 3:19 NIV). To those who would question the justice of the divine Judge, Paul maintains that God’s judgment is based on truth (Rom 2:2), his judgments will prevail (Rom 3:4), and he alone is capable of judging the world (Rom 3:6). God is an impartial judge (Rom 3:21–22) who has demonstrated his forbearance in the past (Rom 3:25). In the end even Christians are not to judge each other, for all will stand before the judgment seat of God (Rom 14:10) and not one will escape (Rom 2:3) on the day when God judges people’s secrets (Rom 2:16). God will give to each according to what they have done (Rom 2:5–6). In fact, as a counterpoint to the righteousness of God now being revealed in the gospel (Rom 1:17), the wrath of God is already being revealed from heaven (Rom 1:18) as godless and wicked men and women are being delivered over (Rom 1:24, 26, 28) as if to a three-member execution squad of sinful desire, shameful lust and depraved mind.

This would be a grim scene were it not for a remarkable fact. Prior to and in anticipation of that final day of judgment, God has already demonstrated his justice, his commitment to setting things right, in Christ, and he now “justifies” all those who trust in God’s work in Christ (Rom 3:26). The divine verdict of the final judgment has already been rendered over sinners whose guilt has been exposed. But in a stunning transaction that has taken place outside the court, the guilt of sinners has been absolved as God through the death of his faithful Son has taken care of the dire consequences of that sin and guilt in a unique “sacrifice of atonement” (Rom 3:25 NIV). However we decide to translate the Greek word for this atoning sacrifice, hilastērion—whether “expiation” (an obliteration of sin), “propitiation” (satisfaction of wrath) or “mercy seat” (the place where God’s mercy was symbolically manifested in God’s sanctuary)—it covers even those sins previously committed by humankind and passed over in God’s forbearance.

The force of this justification is not simply that a verdict is rendered and a certificate of eternal life issued to its recipients. Nor is it a legal fiction, an “as if” righteousness that does not truly describe its human subjects. Like all of God’s speech, this is an effective word or, to use an older English term, a rightwising word that sets former sinners in a right (or righteous) relationship with God and anticipates a transforming divine work in their lives. This word is spoken by the same God who brought the creation into existence by his powerful word, the one “who calls into existence the things that do not exist” (Rom 4:17 NRSV).

It is a particular expression of the powerful and transforming “righteousness of God” (Rom 3:21–22 NRSV) that Paul speaks of in his thesis statement (Rom 1:16–17). The linguistic relationship between justify and righteousness is more evident in the Greek, where they are seen to share the same root (dik-) and initial vocalization: dikaioō (“to justify”) and dikaiosynē (“righteousness”). In Christ’s work God demonstrates his justice (Rom 3:25) and justifies the ungodly (Rom 3:24, 28, 30; 4:2; 5:1, 9; 8:30; 10:10).
"

Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). Dictionary of biblical imagery (electronic ed.) (734–735). Downers Grove, IL: InterVarsity Press.
 
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moving on to the next quote....

"IV. The purpose of the Epistle

Certain immediate circumstances suggest themselves as the occasion which prompted the production of this Epistle. Paul’s intention to do further missionary work in Spain caused him to appeal to the Christians at Rome to support him in this venture (cf. Rom. 15:24). As he contemplates his visit to the Roman church he realizes that he may have a spiritual gift to impart to them and that he as well as they may be mutually encouraged (1:11–12).

The apostle may have heard of some practical difficulties which the Christians were experiencing, and he intends to correct in the ethical part of his letter (especially in ch. 14) any wrong emphases. There is an allusion to false teachers in 16:17–19, where the Christians are told to avoid them, but this cannot be considered as part of the primary purpose of the letter, since it is appended almost as an afterthought. Clearly an anti-heretical purpose does not dominate the Epistle.

But the incidental purposes so far considered do not account for the theological form of the main part of the letter. What prompted the apostle to give such a prolonged theological exposition? He scarcely needed to have done this in order (on his approaching visit) to encourage interest in his western missionary plans. He must obviously have had some other dominating purpose. The first eleven chapters after the introductory portion (1:1–15) read more like a treatise than a letter, and it is important to consider the reason for this.

The view that Paul wished to deposit with the Roman church a full statement of his doctrinal position has much to commend it. Here are enshrined for posterity some of the noblest concepts of Christianity which have rightly been accorded an honoured place in Christian theology. But a clear distinction must be made between the basic use that Christians have made of this Epistle and the purpose for which Paul originally intended it. It cannot be maintained that he envisaged laying the foundations of Pauline theology in this way. Moreover, there are some aspects of this theology which find no part in the argument of this Epistle, such as eschatology and the doctrine of the church. It is not possible, therefore, to regard this Epistle as a full statement of Paul’s doctrine. Nevertheless, it provides a well-reasoned presentation of some of his most dominant concepts, and it may well be that it was Paul’s intention to inform the Roman church of these so that when he visited them the Christians would be intelligently acquainted with his teaching.

It is most probable that the apostle is deeply conscious that he has now reached the turning-point of his missionary career and his mind dwells upon some of the major concepts which have formed part of his continuing teaching work. In this case the inclusion of his matured reflections in a letter addressed to Rome may have been no more than an accident of circumstances in that at the time his face was turned Romeward. But it seems better to attach some importance to Paul’s own esteem for the strategic importance of this church and to suppose that consciousness of this played some part in the character of his letter.

A more precise problem relating to the dogmatic purpose of the letter is the relative importance of the section dealing with the Jews’ position (chs. 9–11). Some of the earlier critical scholars (i.e. of the Tübingen school) regarded this portion as the kernel of the letter, in which case the purpose was supposed to be an endeavour to reconcile opposing Jewish and Gentile elements. But this theory is now wholly discounted. It is more in harmony with the facts to maintain that this section naturally follows on the earlier, more theological, debate. The problem in these chapters is the difficulty of reconciling the righteousness of God, the theme of the earlier chapters, with the apparent non-fulfilment of the ancient promises in the rejection of Israel. This theme must have been a burning one for all Jewish Christians, and would have been relevant in an address to any church with a group of such Christians.
"

Guthrie, D. (1996). Romans, Epistle to The. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer & D. J. Wiseman (Eds.), New Bible dictionary (D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer & D. J. Wiseman, Ed.) (3rd ed.) (1025–1026). Leicester, England; Downers Grove, IL: InterVarsity Press.
 
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Moving on to the next quote....

"ROMANS, EPISTLE TO THE — the most formal and systematic of Paul’s epistles. The main theme of Romans is that righteousness comes as a free gift of God and is receivable by faith alone. Romans stands at the head of the Pauline epistles because it is the longest of his letters, but it is also Paul’s most important epistle.
Repeatedly in its history, the church has found in this epistle a catalyst for reform and new life. In the fourth century a troubled young man, sensing a divine command to open the Bible and read the first passage he came to, read these words: “Not in revelry and drunkenness, not in licentiousness and lewdness, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts” (13:13–14).
“In an instant,” says St. Augustine, “the light of confidence flooded into my heart and all the darkness of doubt was dispelled.” In the 16th century a young monk found release from his struggles with God by claiming salvation by grace through faith (Rom. 1:17; 3:24). This truth caused Martin Luther to launch the greatest reform the church has ever known. Romans, perhaps more than any single book of the Bible, has exerted a powerful influence on the history of Christianity.

Structure of the Epistle. The Epistle to the Romans consists of two halves, a doctrinal section (chaps. 1–8) and a practical section (chaps. 12–16), separated by three chapters on the place of Israel in the history of salvation (chaps. 9–11).
Paul declares his main theme in the first chapter—that the gospel is the power of salvation to everyone who believes (1:16–17). This declaration is then held in suspension until 3:21, while Paul digresses to show that all peoples are in need of salvation: the Gentiles have broken the law of conscience, and the Jews the law of Moses (1:18–3:20).
Paul then returns to his opening theme. In a classic statement of the Christian gospel, he explains that righteousness comes by the grace of God through people’s trust in the saving work of Christ (3:21–31). The example of Abraham testifies that the promise of God is realized through faith (4:1–25). The benefits of JUSTIFICATION are peace and confidence before God (5:1–11). Thus, Christ’s ability to save is greater than Adam’s ability to corrupt (5:12–21).
Paul then takes up the problem of SIN in the Christian life. Rather than acting as a stimulus to sin, GRACE draws us into a loyal union with Christ (6:1–14). Christ has freed us from slavery to sin so that we may become slaves of righteousness (6:15–7:6). Paul admits that the law brings sin to light, but sin convinces us of our need for a Savior (7:7–25). Paul concludes the doctrinal section by one of the most triumphant chapters in all the Bible: believers are not condemned by God, but are raised by the power of the Holy Spirit to face all adversity through the redeeming love of God (8:1–39).
In chapters 9–11 Paul discusses the question of why Israel rejected the Savior sent to them.
Paul then discusses a number of practical consequences of the gospel. A proper response involves the sacrifice of one’s entire life to the gospel (12:1–2). The gifts of grace to the church are complementary, not competitive or uniform (12:3–8). He lists insights for Christian conduct (12:9–21). Christians are instructed on the attitudes they should have toward the government (13:1–7), neighbors (13:8–10), the Second Coming (13:11–14), and judging (14:1–12) and cooperating with others (14:13–15:13). Paul closes with his travel plans (15:14–33) and a long list of greetings (16:1–27).

Authorship and Date. There can be no doubt that Romans is an exposition of the content of the gospel by the strongest thinker in the early church—the apostle Paul. The epistle bears Paul’s name as author (1:1). Throughout, it reflects Paul’s deep involvement with the gospel. Paul most likely wrote the epistle during his third missionary journey as he finalized plans to visit Rome (Acts 19:21). His three-month stay in Corinth, probably in the spring of A.D. 56 or 57, would have provided the extended, uninterrupted time needed to compose such a reasoned commentary on the Christian faith.

Historical Setting. Romans was written to a church that Paul did not found and had not visited. He wrote the letter to give an account of his gospel in preparation for a personal visit (1:11). Paul wrote most probably from Corinth, where he was completing the collection of money from the Macedonian and Achaian Christians for the “poor saints” in Jerusalem. After delivering the money, he planned to visit Rome and, with the Romans’ support, to travel to Spain. The epistle, therefore, served as an advanced good-will ambassador for Paul’s visit to Rome and his later mission to Spain (15:22–33).
Theological Contribution. The great theme of Romans is God’s power to save. The Romans understood power; when Paul wrote this epistle to the capital of the ancient world, Rome ruled supreme. The gospel, however, is nothing to be ashamed of in comparison; for it, too, is power—indeed the “power of God to salvation for everyone” (1:16). In the gospel both Jews and Gentiles find access to God, not on the basis of human achievement, but because of God’s free grace bestowed on those who accept it in faith.
Paul emphasizes that everyone stands in need of God’s grace. This was apparent in the case of the Gentiles, who, instead of worshiping the Creator, worshiped the things created (1:25). But the Jews, in spite of their belief that they were superior to Gentiles, were also bankrupt. The Jews knew the revealed will of God and they judged others by it; but they failed to see they were condemned by the very law under which they passed judgments (2:1–3:8). Thus, “there is no difference, for all have sinned and fall short of the glory of God” (3:22–23).
But “good news” is that God’s love is so great that it reaches humankind even in their sin. The form it took was the death of the beloved Son of God on the cross. The righteous one, Jesus, died on behalf of the unrighteous. Therefore, God pronounces persons justified, not when they have attained a certain level of goodness—thus excluding justification by works—but in the midst of their sin and rebellion (5:8–10). Such grace can be received only by grateful and trusting surrender, which is FAITH.
In light of this magnificent salvation, Paul urged the Romans not to return to their old human nature, which always stands under condemnation of the law. Rather, he called on them to live free from sin and death through the power of the indwelling presence of the Holy Spirit (8:10–11).

Special Considerations. Romans reflects Paul’s deep concern with the relation between Jew and Gentile (chaps. 9–11). The Jews are indeed God’s Chosen People, although their history is one of rebellion against God. Their rejection of Christ is consistent with their history, although a remnant does remain faithful. The rejection of the Jews, ironically, has increased the truly faithful because the cutting off of the native olive branch (Israel) has allowed a wild branch (Gentiles) to be grafted onto the tree (11:13).
Paul also declared that the inclusion of the Gentiles in the household of God aroused the Jews to jealousy, moving them to claim God’s promised blessings. Thus, the hardened response of the Jews to the gospel is only temporary, until the Gentiles are fully included into the faith. At some future time the Jews will change and, like the remnant, “all Israel will be saved” (11:26).
Paul’s wrestling with this problem caused him not to doubt or condemn God, but to marvel at God’s wisdom (11:33). This marvelous epistle has kindled the same response in Christians of all generations.
"

Nelson’s new illustrated Bible dictionary. 1995 (R. F. Youngblood, F. F. Bruce, R. K. Harrison & Thomas Nelson Publishers, Ed.). Nashville, TN: Thomas Nelson, Inc.
 
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From Louis Berkhof's Introduction to the New Testament

"1. Occasion and Purpose. It is impossible to speak with absolute certainly respecting the occasion of Paul’s writing this Epistle, although scholars are quite well agreed that the apostle found it in the fact that he had finished his work in the East and now intended to visit the imperial city, on which he had long since cast his eye. Probably an imminent journey of Phebe to the capital offered him, on the eve of his departure for Jerusalem, the desired opportunity to send his communication to Rome.
But if the question is asked, why the apostle wrote this letter to the Romans, why he gave it the particular character that it has, we find that there is a great variety of opinions. Some regard the Epistle as historical and occasional; others, as dogmatic and absolute. There are those who hold that the particular form of the letter was determined by the condition of the readers; and those that would make it dependent on the state of Paul’s mind. Some believe that the apostle in writing it had in mind his Gentile readers, while others hold that he had special reference to the Jewish constituents of the church at Rome. The different theories respecting the purpose of the letter may be reduced to three.
a. According to some the purpose of the letter is dogmatic, the Epistle containing a systematic exposition of the doctrine of salvation. But if Paul meant to give in it nothing but an objective statement of the truth, the question may be asked, why he should send it to Rome, and not to some other church.
b. Others affirm that the aim of the Epistle is controversial, Paul giving an exposition of the truth with special reference to the opposition of Judaeism to his gospel. Now we need not doubt that there is a polemic element in this Epistle, but the question may well be raised, whether the apostle did not combat legalism in general rather than Judaeism.
c. Still others believe that the purpose of the letter is conciliatory, aiming at the unity of Jew and Gentile in the church at Rome. This theory also contains an element of truth, for Paul certainly was very solicitous about that unity, when he wrote this Epistle; but it is a mistake to regard the promotion of it as his sole purpose in writing.
It seems to us that, with Holtzmann, Sanday-Headlam and Denney (in Exp. Gk. Test.), we should combine these various elements in stating the purpose of the Epistle. Paul had long cherished a desire to visit the city on the Tiber. Through his friends and associates he had received some intelligence regarding the church that had been founded there. And now that he is about to depart for Jerusalem, he has evil forebodings; he may never see Rome; and yet he deems it desirable that the Roman church, which had not been founded by an apostle, should not only be notified of his intended visit, but receive a full and clear statement of his Gospel. Hence he prepares for the Romans a careful exposition of the Gospel truth. And knowing, as he did, the legalistic tendency of the human heart, accented, as it often was in his time, by Judaeism,—a tendency that probably found a fruitful soil among the moralistic Romans, he clearly exhibits its antagonism to the doctrine of salvation, at the same time carefully guarding and assiduously cultivating the unity of the believers at Rome, of the weak and the strong, of Jews and Gentiles.

2. Time and Place. As to the time, when Paul wrote this Epistle, we can infer from 1: 13 that he had not yet been in Rome, and from 15: 25 that he was still a free man. Therefore he must have written it before Pentecost of A. D. 58, for then he was taken captive at Jerusalem. On the other hand it is clear from 15:19-21 that the apostle has finished his task in the East and is now about to transfer his ministry to the West. Hence it follows that he composed this letter at the end of his third missionary journey, i. e. in the fall of A. D. 57, or in the spring of A. D. 58. This also agrees with the fact that the apostle in the Epistles to the Corinthians (116: 1-4; II 8, 9) is still occupied with the collection for the saints at Jerusalem, while this work is finished, when he writes to the Romans, 15:25.
If this date is correct, then the Epistle must have been written at Corinth. And there are some data that corroborate this conclusion. The bearer of the letter is a member of the church at Cenchrea, one of the ports of Corinth, 16: 1; and Gajus, the host of Paul, is most likely the person mentioned in I Cor. 1: 14. Moreover the salutations of Timothy and Sopater or Sosipater in 16: 21 is in perfect agreement with what is said in Acts 20:4 regarding the presence of these men at Corinth, when Paul started for Jerusalem.
"

Also see: http://www.monergism.com/thethreshold/sdg/intront.html
 
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Another good read here...

"For WHAT CLASS of Christians was this Epistle principally designed—Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle’s acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle’s arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy."

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Ac 28:31). Oak Harbor, WA: Logos Research Systems, Inc.
 
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