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salutations in the 16th chapter includes many o f Paul’s friends, converts, and pupils (16:17). The composition of the church at Rome. From the study o f the epistle itself, we learn that the church at Rome, while con taining many Jewish Christians (2:17; 4:1; 7 :1 ; c. 14), had a preponderance o f Gen tile Christians, both as to numbers and doctrinal influence ( 1 :5,6, 13-15; 15:15-21, indeed, the whole o f cc. 9-11 presuppose this condition). That the church was com posed o f this mixed element is clear from 2 :9; 15:7-13; 6:7-19; cf. Acts 19:17-28. The occasion of writing the epistle. The immediate occasion o f Paul’s writing this epistle is clearly stated (16:1). Phoebe, one o f Paul’s converts, a Christian Greek woman, is about to leave Corinth for Rome. The apostle would commend her to the Christian brethren there, and also take the opportunity o f expressing to them his personal longings to visit the capital city, the joy he has in hearing o f their faith, and his speedy expectation, since he has “now no more place in these parts” (15 :22-23), o f seeing them face to face. The aim and object of the epistle. The immediate occasion o f Paul’s writing the epistle, as we have just seen, is clearly stated. The aim and purpose o f the epistle are not quite so apparent. Paul had received information with regard to cer tain important doctrinal questions which were calling for solution; the problem o f the Jew and the Gentile in their relation' to each'other; justification by faith alone; sin in the life o f the believer. The main purpose o f the epistle, however, seems to be to set forth the great central truths o f the gospel in such a manner as to serve as a rule o f faith for the churches o f all time. In no other o f his epistles does Paul pre sent to us such a systematic, doctrinal exposition,o f the whole gospel scheme of salvation in contradistinction to a Judaizing gospel. The key-thought of the epistle. It is God’s way o f saving men according to the gospel as preached by Paul. It is
God’s way o f salvation for lost mankind. The epistle to the Romans is the answer to Job’s question, “ How can a man be just with God?” It is a wonderful unfolding o f the plan o f salvation. Two dominant phrases in the first chap ter give us the key thought o f the whole epistle: “the wrath o f Gpd”—which is revealed against all unrighteousness, and under which all men, because they are sin ners, rest; “the righteousness o f God”— God’s own righteousness—which is revealed in Christ, and is reckoned to sinners when they, by faith, appropriate the redemptive work o f Christ. In harmony with these thoughts, the epistle continues by showing: First. The need o f the righteousness o f God by all men, whether Jew or Gentile, whether controlled by the law o f conscience (c. 1; 2:15), or the specific revelation o f law (Sinai) from God (2:1-1:10). Second. The method o f obtaining this righteousness o f God: negatively, not by works o f human merit (c.4) ; but by faith in the redemptive work o f our Lord (c.5). Third. The righteousness o f God ex hibited in life and conduct: the doctrine o f sanctification, just as chapters 1 to 5 deal with the doctrine o f justification; the possibility o f a holy life (c.6) ; the method o f a holy life, negatively, not by the law o f self-effort (c.7), positively, by the in dwelling Spirit (c.8) ; the sphere for the manifestation o f a holy life; ecclesiastical (c.1 2 ); political (c.1 3 ); fraternal (cc.14, 15). ■ The conclusion o f the epistle consists o f salutations and greetings (c.16). General view of contents. The general thought o f this epistle may also be comprehended in the following question: How can a bad man be made good? or God’s method o f making bad men good. This question is answered in a threefold way: First. By convincing men that they are - bad (cc.1-3). Second. By showing them that they can be reckoned good in another (cc. 4, 5).
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