When Paul wrote Romans about a.d. 56, he had not yet been to Rome, but he had been preaching the gospel since his conversion in a.d. 35. During the previous ten years he had founded churches throughout the Mediterranean world. Now he was nearing the end of his third missionary journey. This epistle is therefore a mature statement of his understanding of the gospel. The church at Rome had been founded by other Christians (unknown to us, but see “visitors from Rome” in Acts 2:10); and Paul, through his travels, knew many of the believers there (16:3–15).
In view of his personal plans, Paul wrote to introduce himself to a church he had never visited. At the same time he set forth a full and orderly statement of the great principles of the gospel that he preached.
Romans is commonly considered the greatest exposition of Christian doctrine anywhere in Scripture. It contains an orderly, logical development of profound theological truths. It is filled with the great themes of redemption: the guilt of all mankind, our inability to earn favor with God, the redeeming death of Christ, and the free gift of salvation to be received by faith alone. Since Paul had not visited Rome, the epistle does not address specific local problems, but contains general teaching applicable to all Christians for all time. Throughout the history of the church, expositions of Romans have sparked many revivals as people have become aware of the magnificence of God and His grace toward us.
The whole epistle is the story of God’s plan of redemption in Christ: the need for it (1:18—3:20), the detailed description of Christ’s work and its implications for Christians (3:21—11:36), and the application of the gospel of Christ to everyday life (12:1—16:27).
The overall doctrinal theme that Paul seeks to demonstrate is that God is righteous. In spite of all that happens in this world—even though all men are sinful (1:18—3:20); even though God does not punish but forgives guilty sinners (3:21—5:21); even though believers may not fully live in a way consistent with God’s righteousness (6:1—8:17); even though believers suffer and final redemption is delayed (8:18–39); even though many Jews do not believe (9:1—11:36)—still God is perfectly righteous, and by His grace has forgiven us. Because of this great mercy from an all-righteous God, we should live a pattern of life consistent with God’s own righteousness (12:1—16:27).
Romans teaches us that we should not trust in ourselves for salvation, but in Christ (chs. 1—5); that we should imitate the faith of Abraham (ch. 4); be patient in times of trouble (5:1–11); rejoice in our representation by Christ (5:12–21); grow in daily death to sin (6:1—7:25); walk according to the Spirit each moment (8:1–17); hope in future glory and trust that God will bring good out of present sufferings (8:18–39); pray for and proclaim the gospel to the lost, especially the Jews (9:1—11:32); and praise God for His great wisdom in the plan of salvation (11:33–36). Especially in chapters 12—15 the letter gives many specific applications to life, showing how the gospel works out in practice both in the church and in the world. Finally, we can even learn to imitate Paul’s deeply personal care for many individual believers (ch. 16).
More specifically, Jesus Christ is our Savior, who obeyed God perfectly as our representative (5:18, 19), and who died as our substitute sacrifice (3:25; 5:6, 8). He is the One in whom we must have faith for salvation (1:16, 17; 3:22; 10:9, 10). Through Christ we have many blessings: reconciliation to God (5:11); righteousness and eternal life (5:18–21); identification with Him in His death, burial, and resurrection (6:3–5); being alive to God (6:11); freedom from condemnation (8:1); eternal inheritance (8:17); suffering with Him (8:17); being glorified with Him (8:17); being made like Him (8:29); and the fact that He even now prays for us (8:34). Indeed, all of the Christian life seems to be lived through Him: prayer (1:8), rejoicing (5:11), exhortation (15:30), glorifying God (16:27), and, in general, living to God and obeying Him (6:11; 13:14).
The Holy Spirit gives power in preaching the gospel and in working miracles (15:19), dwells in all who belong to Christ (8:9–11), and gives us life (8:11). He also makes us progressively more holy in daily life, empowering us to obey God and overcome sin (2:29; 7:6; 8:2, 13; 15:13, 16), giving us a pattern of holiness to follow (8:4), guiding us in it (8:14), and purifying our consciences to bear true witness (9:1). The Holy Spirit pours God’s love into our hearts (5:5; 15:30), along with joy, peace, and hope by His power (14:17; 15:13). He enables us to pray rightly (8:26) and to call God our Father, thereby giving inward spiritual assurance that we are God’s children (8:16). We are to set our minds on the things of the Spirit if we wish to be pleasing to God (8:5, 6). Though Paul discusses spiritual gifts briefly in Romans (12:3–8), he makes no explicit mention of the Holy Spirit in connection with these gifts, except to refer to them as “spiritual” (or “of the Spirit”) in 1:11. The present work of the Holy Spirit in us is only a foretaste of His future heavenly work in us (8:23).
Romans 8:22-25 All around us we observe a pregnant creation. The difficult times of pain throughout the world are simply birth pangs. But it’s not only around us; it’s within us. The Spirit of God is arousing us within. We’re also feeling the birth pangs. These sterile and barren bodies of ours are yearning for full deliverance. That is why waiting does not diminish us, any more than waiting diminishes a pregnant mother. We are enlarged in the waiting. We, of course, don’t see what is enlarging us. But the longer we wait, the larger we become, and the more joyful our expectancy.
~New Spirit-Filled Life Bible
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