why did paul write romans

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However, while en route to Spain, he got the opportunity to pass through Rome and was immediately taken in by the notion of staying there to fulfill a longstanding wish of his own. Of particular note are the three appositional phrases in v. 1, each of which identifies Paul in terms of his apostolic gospel mission.18 Similarly, the thesis statement is, in the first place, an affirmation of Paul’s resolute commitment to the gospel as one who is not ashamed of it (1:16; cf. The verb Paul uses here, προπέμπειν, speaks of the material assistance that a departing traveller would need for a journey, such as rations, logistics, protection and so on. Such being the case with Paul as well led him to become a diehard & devoted promoter of the cause of Christianity. 1–4; 14 times in chs. 16:5, 10, 11, 14, 15). This is the first time Paul has used this intimate address since 1:13,74 which, as we noted, is a very significant verse with an apologetic tone to it. the use of the same word in 15:28). Paul sends a warning that hypocrisy will eventually lead to God’s wrath. [59] See further Wedderburn, Reasons for Romans, 102–4. Although there is only a single mention of the word within 14:1–15:13, its importance has been established by the immediate context of 13:8–14, where Paul describes the person who loves as having fulfilled the Law (13:8). I will briefly note three places where this is discernible: (1) In 3:9. There are hints, therefore, early in the letter, that Paul is responding to misunderstandings and even criticisms of his mission and message. 15, 20), ‘condemned’ (v. 23)—implies that what is at stake is their final salvation.51 Paul does not spell out how this is so, but presumably by abandoning behaviours which they see as integral to their faith, the weak risk eventually abandoning a life of faith altogether. [40] Wolfgang Wiefel (‘The Jewish Community in Ancient Rome and the Origins of Roman Christianity’, in The Romans Debate: Revised and Expanded Edition, ed. Neglect either one and you will either lose the apostolic gospel or lose people to the gospel, or—quite possibly—both. In sum, Paul’s pastoral purpose of seeing the strong and the weak united in mind and behaviour is an outworking of his purpose of furthering his mission in Jerusalem, Rome, and Spain. As a consequence, there existed a great dichotomy and also hostility between the two factions. It is often noted that the compact, somewhat allusive, nature of Paul’s argument in 3:1–8 points forward to future discussion in the letter, especially in chapters 6 and 9–11,64 which implies that Paul’s apologetic purpose is evident beyond just these verses. [48] Contra Cranfield, Romans 9–16, 699–700. 1, 4). And, third, Paul sometimes uses the first-person voice to directly defend himself against misunderstanding or misrepresentation. In 15:4, Paul supports his scriptural appeal to the example of Christ (v. 3, where he cites Ps 69:9 as descriptive of Christ’s self-denial) by affirming a general principle which it illustrates, namely that ‘everything that was written beforehand was written for our instruction, in order that through endurance (ὑπομονή) and through the encouragement (παράκλησις) of the Scriptures we might have hope.’ The reference to hope here is surprising, since Paul appeals to the example of Christ as a motivational model of love. Indeed, some interpreters have suggested that these opponents of the gospel are already in Rome.65 Although we cannot rule out this possibility, there is not sufficient evidence in the letter to necessitate this conclusion. [50] As argued by Barclay, ‘Faith and Self-Detachment’. Letter of Paul to the Romans, sixth book of the New Testament and the longest and doctrinally most significant of Saint Paul the Apostle’s writings. also Williams, ‘Righteousness of God’, 251, who speaks of the letter’s ‘apologetic tone’, and Longenecker, Introducing Romans, 154, who notes an apologetic ‘tone and temper’. Why write now, rather than several years previously, when the way was not open to visit Rome? But more important than constructing a plausible historical reconstruction is noting the various lines of evidence in the letter that confirm these initial hints of an apologetic purpose. And again, within the letter closing, what Paul says about the gospel is bound up with his mission to the Gentiles (15:16, 19). At the end, Paul lays out details of where he plans to travel further, salutations and also personal greetings; a third of the greetings are aimed towards females. On the one hand, the very seriousness of the issue implies its prominence within Paul’s design in writing the letter. These points argue for the centrality of the Paul’s pastoral purpose in two ways. And, third, the damage being caused to faith, hope, and love, had the potential to undermine the churches’ identity as distinctively Christian communities. However, I am not persuaded that the word’s basic sense—heralding news—excludes a Pauline use beyond initial evangelisation, because for Paul ‘evangelising’ involves heralding a message which also saves and strengthens believers (e.g. Why Did Paul Write the Letter to the Romans? See Timmins, Romans 7 and Christian Identity, 53–54. 5:1–6:14; 14:13–23), the revelation of the righteousness of God (1:17; cf. [25] Thomas R. Schreiner, Romans: Second Edition, BECNT (Grand Rapids: Baker, 2018), 18. Although the content of the letter is largely explicable in terms of Paul’s missionary and pastoral purposes, its character suggests something more is going on. 14–15, 17–21, 23–25), a model that is greatly needed among the arrogant, proud believers of Rome, both ‘weak’ and ‘strong’ alike.77 Rom. 14, suggests that he is echoing what he has said concerning the love of neighbour in 13:10. 7. ἀλλήλων of Norman H. Young, ‘An Analysis of Romans 15:5–6 via the New Perspective on Paul’, International Journal of New Perspectives in Christianity 1 (2009): 62–63. Cf. His argument is worthy of close consideration, especially since the earliest extant manuscripts have new paragraphs at 1:13 and 1:18. chs. This in turn strengthens hope in the final realisation of these promises in the age to come.54 Returning to vv. See the recent Tyndale House Greek New Testament, which reflects this early paragraphing. These verses offer four expressions of intent, which line up together as mutually interpreting descriptions of why Paul would love to visit the believers in Rome: Reason (4) is clear enough.27 In 6:21–23 and 7:4–5 the image of fruit is closely connected with the life that the gospel brings, so it seems that reasons (3) and (4) are closely tied together. [64] E.g. A believer’s words & actions must be aligned to attain God’s love & attention. We will focus on 9:1–3. [41] See further Crafton, ‘Paul’s Rhetorical Vision’, 336–37; Barclay, ‘Faith and Self-Detachment’, 198. As the mark of the newly-arrived day of salvation (13:11–13), a life of love involves ‘putting on’ the Lord Jesus Christ (ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, 13:14), an image that implies that the life of love is, at the very least, patterned after that of Christ.52 Likewise, a life of pleasing one’s neighbour for his good (15:2) is patterned after Christ (15:3), involving the abnegation of personal rights for the sake of others.53 It is this Christ-like, loving self-abnegation to which Paul is calling the strong in Rome. It was certainly Paul’s practice to undertake his missions from a base of operations, whether Syrian Antioch, or Corinth, or Ephesus,11 and clearly venturing further afield into the unreached western reaches of the Empire is not something that Paul could undertake alone.12. With that understanding of Paul’s obligation to both Jerusalem and to Rome, along with his desire to then travel further afield to Spain, it is possible to see how the various mission horizons potentially impact one another. The suggestion that Paul’s statement in 1:16 reflects criticisms of the gospel he preached does not rule out an allusion to biblical texts which speak of eschatological shame. 1:12), as well as ‘be helped on [his] journey’ (προπεμφθῆναι) by them (15:24). [36] It is probable that the tensions were within the churches of Rome (rather than between the churches) because of the way Paul individualises the conflict: ‘one person … the weak person’ (14:2). Second, for Paul’s sake. Second, Paul presents the issue as one of standing in judgment over one’s brother in Christ, an attitude expressed by both sides in the dispute (14:1–6, 13). (1:11–15, own trans.)26. Ἀγάπη and ἀγαπάω appear a combined 17 times in the letter: 7 times in chs. ‘just as we are being slandered’ (καθὼς βλασφημούμεθα)—and the subsequent one in v. 9b—‘we have already charged’ (προῃτιασάμεθα). The introduction consists of few common notes about Paul himself. [42] See the comments re. Nevertheless on some points I have written to you rather boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.

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