The Origin of the Roman Church

The origin of the Roman Church is historically obscure. There is no indication when or by whom the church in Rome was founded. Scholars theorize the founders were part of the Diaspora (Acts 8). This church already had a worldwide reputation by the time of Paul's writing (1:8). Because Paul had been unable to visit the church, he writes a letter stating his intentions (1:13-15).

There is no doubt; the author of Romans is Paul. He clearly states this in the opening verse, and the style and content is identical to Paul's other letters. His primary theme is the gospel; God's plan of salvation; and righteousness for all mankind, Jew and Gentile alike (1:16-17). Scholars also agree upon the date and place of authorship, believing Paul wrote this letter while in Corrinth (Acts 20), between A.D. 55 and 58.

In Romans 2, Paul explains that both Jews and Gentiles need the gospel--everyone needs to be rescued from the condemnation that they rightly deserve. Although some Jews claimed to have an advantage in salvation, Paul explains that Jews are not immune to sin, and they are not immune to judgment. Everyone is saved in the same way. How do people become right with God? Paul explains it in chapter 3--but first he has to answer some objections.

Paul had preached in many cities, and he knew how people responded to his message. Jewish people often responded with this objection: "We are God's chosen people. We must have some sort of advantage, but you are saying that we are condemned on the same basis as everyone else." So Paul asks, What advantage, then, is there in being a Jew, or what value is there in circumcision? (3:1). What is the point of being a Jew? Paul answers in verse 2: Much in every way! First of all, they have been entrusted with the very words of God. The Jews have the Scriptures. That is an advantage, but there is a downside to it--those who sin under the law will be judged by the law (2:12). The law that reveals God to the Jews, also sentences them to God's punishment.

In chapter 3, Paul's goal is not to explain how special the Jews are, but to explain that they, just like everybody else, need to be saved through Jesus Christ. He is not going to elaborate on their privileges until he has explained their need for salvation--they have not kept the law that they boast about. In his book, Evangelical Repentance, John Colqhoun writes:

Justification, considered as an immanent act of God, or as the eternal and unchangeable will of God to justify His elect upon the ground of a righteousness fulfilled by Christ and imputed to them, has been by judicious divines called active justification (Witsius, The Economy of the Covenants, Book 2, Chap. 7). But justification, viewed as terminating on the persons and in the consciences of believers, has been styled passive justification. The former precedes both the principle and the first acting of true repentance. The latter takes place after regeneration, when the principle of repentance takes root in the soul but before that repentance is actually exercised. This last is the justification, which is often mentioned in Scripture as the privilege of believers, and which is brought to pass by the instrumentality of faith (Rom 3:28; Gal 2:16). It is justification in this sense only that I am to consider, in its connection with the exercise of true repentance.

So Paul asks: What if some Jewish people were unfaithful? Will their unfaithfulness nullify God's faithfulness? (3:3).

Will the fact that some Jews sinned by being unfaithful cause God to back out of his promises?

Not at all! Let God be true, and every human being a liar he says in verse 4. God is always true to his word, and although we are unfaithful, he is not. He will not let our actions turn him into a liar. He created humans for a reason, and even if we all fall short of what he wants, his plan will succeed. God chose the Jews as his people, and they fell short, but God has a way to solve the problem--and the good news is that the rescue plan applies not only to Jews, but also to everyone who falls short. God is more than faithful.

Paul then quotes a scripture about God being true: As it is written: "So that you may be proved right when you speak and prevail when you judge". This is quoted from Ps. 51:4, where David says that if God punishes him, it is because God is right. When God judges us guilty, then it is because we are guilty. He is right and faithful even when he punishes people. His covenant said he would punish sin, so a threat of punishment on the Day of Judgment is not a betrayal, but a matter of faithfulness.

Paul deals with another objection in verse 5: But if our unrighteousness brings out God's righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.) Here is the argument: If we sin, we give God an opportunity to show that he is right. We are doing God a favor, so he should not punish us. It is a silly argument, but Paul deals with it. Is God unjust? Certainly not! He says in verse 6. If that were so, how could God judge the world? God has promised to judge the world, which means that he is right in doing so.

Paul paraphrases the argument a little in verse 7: Someone might argue, "If my falsehood enhances God's truthfulness and so increases his glory, why am I still condemned as a sinner?" If my sin shows how good God is, why should he punish me? In verse 8 Paul gives another version of the argument: Why not say--as we are being slanderously reported as saying and as some claim that we say--"Let us do evil that good may result"? Paul stops dealing with the argument and repeats his conclusion by saying their condemnation is just! They are condemned, and rightly so. Sin (including that slander) deserves to be punished.

In verse 9, Paul returns to his discussion: What shall we conclude then? Do we have any advantage? Are we Jews better than others, or even better than people who spread lies about the gospel? Not at all! We have already made the charge that Jews and Gentiles alike are all under the power of sin. Jews are not any better, and have no advantage, because we are all sinners. When it comes to God's judgment, we are all justly condemned. God does not play favorites, and he does not give salvation advantages to anyone.

In a rapid-fire conclusion, Paul quotes in verses 10 to 18 a series of scriptures to support his point that everyone is a sinner. These verses mention various body parts: mind, mouth, throat, tongue, lips, feet and eyes. The picture is that people are thoroughly evil. There is no one righteous, not even one. Ecclesiastes. 7:20.

There is no one who understands; there is no one who seeks God. All have