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[[Paul]]'s '''Epistle to the Romans''' (often referred to as simply "Romans") is the sixth book in the [[New Testament]], or the 45th book in the [[Bible]]. Much of it's focus is on doctrine, therefore, some scholars believe that Paul was writing because the Romans did not understand the faith. In [[The New Student Bible]], the assertion was put forth that most Christians would bring Romans "if they could only have one book of the Bible on a deserted island".

[[Paul]]'s '''Epistle to the Romans''' (often referred to as simply "Romans") is the sixth book in the [[New Testament]], or the 45th book in the [[Bible]]. Much of it's focus is on doctrine, therefore, some scholars believe that Paul was writing because the Romans did not understand the faith. In [[The New Student Bible]], the assertion was put forth that most Christians would bring Romans "if they could only have one book of the Bible on a deserted island".  

==Authorship and Audience==  

==Authorship and Audience==  

This Epistle was authored by the apostle Paul, perhaps circa A.D. 58, when Paul was at Corinth, (Rom. 16:1,23; 1Cor. 1:14; 2Tim. 4:20) but before he departed to bring a collection to the poor saints at Jerusalem. (Rom. 15:25-26) Its Divine inspiration has been held with great uniformity. Barnes states, "In the church it has never been called into question as a genuine, inspired book, except by three of the ancient sects deemed heretical - the Ebionites, the Encratites, and Cerinthians. However, even they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures."  

This Epistle was authored by the apostle Paul, perhaps circa A.D. 58, when Paul was at Corinth, (Rom. 16:1,23; 1Cor. 1:14; 2Tim. 4:20) but before he departed to bring a collection to the poor saints at Jerusalem. (Rom. 15:25-26) Its Divine inspiration has been held with great uniformity. Barnes states, "In the church it has never been called into question as a genuine, inspired book, except by three of the ancient sects deemed heretical - the Ebionites, the Encratites, and Cerinthians. However, even they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures."  

The first chapter establishes Jews and Gentiles as Paul's object of ministry, (Rom. 1:13-16) though specifically its direct object is understood to be Jewish sojourners in Rome, and Gentile proselytes to the Jewish religion.<ref>Adam Clarke</ref> It would have been written in Greek, which it is thought Paul was fluent in, and which Barnes notes "was then understood at Rome and extensively spoken. It was a part of polite education to learn it. The Roman youth were taught it; and it was the fashion of the times to study it, even so much so as to make it a matter of complaint that the Latin was neglected for it by the Roman youth. Thus, Cicero (Pro Arch. 10) says, “The Greek language is spoken in almost all nations; the Latin is confined to our comparatively narrow borders.”<ref>, Albert Barnes, Introduction to Romans</ref>

The first chapter establishes Jews and Gentiles as Paul's object of ministry, (Rom. 1:13-16) though specifically its direct object is understood to be Jewish sojourners in Rome, and Gentile proselytes to the Jewish religion.<ref>Adam Clarke,  LL.D., F.S.A., (1715-1832), Preface to the Epistle to the Romans</ref> It would have been written in Greek, which it is thought Paul was fluent in, and which Barnes notes "was then understood at Rome and extensively spoken. It was a part of polite education to learn it. The Roman youth were taught it; and it was the fashion of the times to study it, even so much so as to make it a matter of complaint that the Latin was neglected for it by the Roman youth. Thus, Cicero (Pro Arch. 10) says, “The Greek language is spoken in almost all nations; the Latin is confined to our comparatively narrow borders.”<ref>Albert Barnes, Introduction to Romans</ref>

==Presentation and Purpose==  

==Presentation and Purpose==  

Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is “to place the Gentile convert upon a parity of situation with the Jewish, in respect of his religious condition, and his rank in the Divine favor.”  

Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is “to place the Gentile convert upon a parity of situation with the Jewish, in respect of his religious condition, and his rank in the Divine favor.”  

III. The peroration or epilogue, which contains the author’s apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from Rom. 15:14 to Rom. 16:24. The 25th, 26th, and 27th verses (Rom. 16:25-27) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after Rom. 14:23.

III. The peroration or epilogue, which contains the author’s apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from Rom. 15:14 to Rom. 16:24.<ref>Adam Clarke, ibid.</ref>

 

 

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.<ref>Matthew Henry's Concise Commentary, Romans</ref> 

==Controversy==

==Controversy==

As Paul is seen as specifically providing a formal treatise on the actual means of salvation, not by the merit of our works but by "the gift of righteousness" (Rm. 5:17), it is often seen to be in tension (most particularly) with James 2, and has been abused by some as to mean that works are not necessary as an evidential outworking of saving faith, giving birth to ''antinomianism''.     

As Paul is seen as specifically providing a formal treatise on the actual means of salvation, not by the merit of our works but by "the gift of righteousness" (Rm. 5:17), it is often seen to be in tension (most particularly) with James 2, and has been abused by some as to mean that works are not necessary as an evidential outworking of saving faith, giving birth to ''antinomianism''.     

Another notable issue is the lack of any mention of Peter in the epistle, even among the many freinds Paul greets in chapter 16, an absence many [[Protestants]] see as conspicuous,<ref>Barnes, ibid.</ref> as the [[Roman Catholic church]] holds Peter to have been the head of the church there, and first [[pope]].   

 

 

Another notable issue is the lack of any mention of Peter in the epistle, even among the many friends Paul greets in chapter 16, an absence many [[Protestants]] see as conspicuous,<ref>Barnes, ibid.</ref> as the [[Roman Catholic church]] holds Peter to have been the head of the church there, and first [[pope]].   

A most recent controversy has been due to various attempts by prohomosex polemicists to portray [[Romans 1]] from unconditionally condemning male and female homoeroticism.   

A most recent controversy has been due to various attempts by prohomosex polemicists to portray [[Romans 1]] from unconditionally condemning male and female homoeroticism.   

== See also ==

== See also ==

[[See also|The Epistle to the Romans]]

[[See also|Romans 1]]

[[Homosexuality and biblical interpretation]]

[[Homosexuality and biblical interpretation]]

== References ==  

== References ==  

  {{reflist|1}}

  {{reflist|1}}

[[Category:Bible]]

[[Category:Bible]]

[[Category:Biblical Books]]

[[Category:Biblical Books]]