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Romans Chapter 1 Review

This letter to the Romans was written by the apostle Paul in around 57 AD, near the completion of his third
missionary journey.
Paul was on a three-month winter layover in Corinth, awaiting the opening of the shipping lanes so that he
could return to Jerusalem. He was intending to bring an offering of almsgiving from the Gentile assemblies
to the impoverished church in Jerusalem a love offering, between fellow members of the Body of Christ.
Paul anticipated that he would soon be free to visit the believers in Rome something Paul had always
desired to do, but been hindered from doing to date (Rm 1:13), as the Spirit had taken him in his ministry
elsewhere. This is to say, then, that Paul was not the one who founded the church in Rome.
Then who did establish the assemblies in Rome? It seems likely that it was the Romans themselves. About
25 years before, religious pilgrims from Rome both Jews and Gentile followers of Judaism made the
journey to Jerusalem for the feast of Pentecost. This was 50 days after the resurrection of Jesus, 10 days
after His ascension back into heaven.
On that Pentecost, Jesus poured out the Holy Spirit upon His Body of believers on earth, anointing them for
their ministry to reconcile men to God. And that ministry began immediately, as Peter preached the
gospel to the pilgrims who had come up to Jerusalem for Pentecost resulting in a harvest of souls into
Gods Kingdom, in fulfillment of the feast.
Among these were the pilgrims from Rome (Acts 2:10), who would then have returned to the imperial city
bearing the good news that had transformed their lives, sharing it with others and so it was, in all
likelihood, that the church in Rome began.
Rome in that day had a population of about a million people, half of whom were slaves. There was a
significant but generally poor Jewish population about 50,000 and so there would have been many
synagogues in the city. It is there that the Jewish pilgrims would have shared the good news about their
Messiah having come Jesus.
We can assume that the typical pattern emerged, as seen in the book of Acts: some of the Jews would have
believed this good news they were hearing; but most would have hardened their hearts against it.
Nonetheless, the Gentiles who attended synagogue typically believed the gospel message in large numbers.
Home churches would have been established, with the Roman assembly initially containing many Jews, but
becoming more and more Gentile as time progressed.
A note from secular history, collaborated in Lukes historical record in Acts (Acts 18:2), tells us that about
twenty years after the gospel first came to Rome, riots began to routinely break out over Chrestus
meaning Christ. This reflects the pattern of persecution we find in the book of Acts, with the unbelieving
Jews persecuting those Jews and Gentiles who put their faith in Jesus.
The Romans would have considered this to be an all-Jewish riot, as they viewed Christianity to merely be a
sect of Judaism. The emperor Claudius had no reason to tolerate this disruption within his imperial capital,
and so he issued an edict to expel all Jews from Rome including Jewish believers. The edict was
automatically repealed upon the death of Claudius five years later, at which time many Jews returned to
Rome.

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This would have had a significant impact on the church in Rome. For five years, the church there was
purely Gentile, and as the church continued to grow, only Gentiles members were added, as all of the Jews
had been expelled from the city. By the time the Jews returned, the demographics as well of the
dynamics of the church in Rome would have become very different.
Now, it is evident from Pauls letters that Jewish and Gentile believers had difficulty seeing themselves as
equal members in the Body of Christ and as one, in Him. Imagine how this difficulty would have been
exacerbated, with the circumstances in Rome.
The Jews naturally regarded themselves as superior to the Gentiles as a race, as a culture, and particularly
in terms of spiritual matters. In mixed assemblies of believers, it was not unusual for the Jews, with their
knowledge of the Scriptures, to become teachers within the assemblies; and the Gentiles tended to look up
to them, as their spiritual superiors.
The inclination of the Jews was to try to get the Gentiles to keep the Law, as the Jews did not understand
right away that Christ had made them free of the Law. But once the Jews were expelled from Rome, the
Gentiles were no longer subject to the legalism of the Jews. It is then that they would have learned
experientially about their freedom in Christ to be taught and led of the Spirit.
Naturally, when the Jewish believers returned, they sought to subject the Gentile believers once more to the
Law. But the Gentile believers had been learning to walk in the Spirit. Would they not now perceive
themselves to be spiritually superior to their Jewish brethren? You can just picture the resultant strife
within the assemblies in Rome.
Paul was writing to the church in Rome just three years after the return of the Jews. Paul had many
contacts in Rome, including teacher and missionary friends. He was well aware of the particular
contentions within this assembly.
Nevertheless, we do not see Paul, in his letter, directly addressing their issues, and trying to settle their
differences. Paul understood that was not his part, having never even met the members of this assembly.
What was Pauls part? To share the gospel with them. Now, others had already preached the gospel in
Rome, but Paul would elucidate certain key aspects of the gospel, to encourage this assembly to
strengthen their faith (Rm 15:14-16). And in so doing, Paul would indirectly address their lack of unity, for
the gospel is the great equalizer.
The gospel shows that all have sinned, and come short of the glory of God (Rm 3:23); that all are justified
by faith in Jesus Christ alone (Rm 3:28); that all can walk according to the Spirit (Rm 8:4); and that all who
believe may experience the riches of His glory (Rm 9:23) both Jew; and Gentile.
Paul knew that as the assembly in Rome gained a deeper understanding of these truths, their perceived
differences would vanish, as their hearts became knit together in love (Col 2:2).
Now, the assembly in Rome certainly would have heard of Paul, especially from his many friends who
ministered there. (Rm 16:1-15). But there is also evidence in the letter that slanderous statements were
circulating in Rome concerning Paul (Rm 3:8, 16:17-20).
So Paul begins this letter with a brief introduction of himself to the assembly in Rome most appropriate,
as theyve never met him. He wants them to know who he really is. His introduction is personal.

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How does Paul begin to introduce himself, in verse one? As a bondservant; a slave. Remember that the
population of Rome was half slaves, and the proportion was thought to be even greater in the church in
Rome. We see that Paul is immediately making a connection with them, relating himself to them.
But the connection extends to the entire assembly, because all who have put their faith in Christ Jesus are
his bondservants. A bondservant is one who freely gives his obedience to his master, out of devotion to the
master. That is a description of the relationship we all have with Jesus, as true believers in Him. We have
taken Jesus to be our Lord; our Master; we now live to do His will, and His alone.
And what else does Paul say of himself (v. 1)? That he is an apostle; a called apostle, in the Greek. That is
his calling. Paul was an eyewitness to the resurrected Christ, and was chosen by Jesus Himself, specifically
as the apostle to the Gentiles. The position therefore carries the authority of the Lord, as one whom the
Lord has sent, bearing the good news concerning Himself the gospel.
So what Paul says concerning himself, personally, speaks only about and to his relationship to the Lord
because that is who Paul is. He is a Christ One.
Paul also devotes part of his greeting to the assembly in Rome to the Lord, Himself; the One whom the
gospel of God (verse 1) is all about. And Paul describes Him in a most unique fashion, as we find in verses
3 and 4. Im going to read it as it appears in the original order, in the Greek.
[Romans 1:3-4]
[the gospel of God, verse 1] concerning His Son, who was born of the seed of David, according to the
flesh, and declared the-Son-of-God-in-power according to the Spirit of holiness, by the resurrection from
the dead: Jesus Christ our Lord.
In a single, profound statement, Paul has described the Second Person of the Godhead, the very heart of the
gospel, Spirit Being of Deity, who took on a body of flesh, in order to die, and be raised from the dead in a
body of glory.
And why did He do that? So that men might live forever with God. Through His death, Jesus paid the
death penalty that mankind owed for their sin. Through His resurrection, Jesus availed the Fathers Life
Life Everlasting to all who will place their faith in Him. He gives forever Life, to those who are willing
to give themselves to Him.
But theres another layer to what Paul is saying here, pertinent to this assembly. Jesus was not just born a
man, but the seed of David, according to the flesh. Pauls emphasis is that Jesus was born into the royal
line; he is the Son of David, Israels Messiah as Pauls Jewish readers would identify Him.
But how was Jesus raised from the dead? He was declared that is, distinguished as the Son-of-Godwith-power, by the Holy Spirit.
When Jesus was raised from the dead in a body of glory, He ascended to the right hand of the throne of God
the position of power and authority and honor, in heaven. This was the anointing of Jesus as the King,
the heir to Davids throne.
Here we have the coronation of the King not just as the King of Israel, but as the King of kings and Lord
of lords; the ruler of all nations. In this way, Paul embraced both his Jewish and Gentile listeners under
Jesus exalted reign; He is Lord of all.

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Not having even gotten to the body of his letter, Paul was already enlightening the eyes of his readers
understanding about Jesus, which also encouraged them to see each other in right light as fellow members
of the Body of Christ, all subject to their great Lord and Master.
As Paul continued his letter, he commended the Romans for their faith. This assembly occupied a position
of high visibility within the Roman Empire, as residents of the imperial capital.
The light of their witness to Jesus had the potential to penetrate the darkest recesses of the empire, because
of all of the comings and goings, in Rome like a beacon set on a hill. And Paul wanted the believers in
Rome to know that their light was indeed shining out.
Following his commendation, Paul made it clear that he always desired to come to Rome, but ministry
elsewhere had prohibited him. By this time, the Spirit was revealing to Paul that he would soon be visiting
Rome.
Little did Paul know at the time of this letter how that was to be realized! Paul would arrive in Rome about
four years from now in chains.
But Pauls captivity would result in great blessing to the Roman assembly and to Rome in general as the
apostle to the Gentiles was fully permitted to preach and to teach during the two years of his house arrest,
there (Acts 30-31). And in the interim, Paul will introduce himself and his gospel, to prepare the hearts of
the Roman believers for his visit.
And Paul tells them, he is not ashamed of that gospel.
[Romans 1:16-17]
Why would Paul say he is not ashamed of the gospel of Christ? Because men, in their unbelief, do
consider it shameful; contemptible; foolish. Turn to First Corinthians chapter 1. Paul wrote of mens
reaction to his preaching of the gospel.
[First Corinthians 1:18-29]
v. 18 Every time a man hears the message of the cross, and deems it foolishness, he has taken one step
further along his course toward his final, everlasting destruction; he is perishing. In contrast, those who
have believed the gospel are being saved.
They have been saved from the penalty of sin already; they are in the process of being saved from the
power of sin, in this life; and they will be saved even from the presence of sin, when they receive their
glorified bodies. Thats the power of God to save to the uttermost those who come to Him through
Jesus (Heb 7:25).
v. 19 Paul takes this verse from Isaiah which shows that when Christ comes to set up His kingdom, all of
mans worldly-wisdom will be utterly destroyed.
v. 20-21 Paul calls forth those whom the world considers to have wisdom. Paul is likely thinking here of
Isaiahs scathing indictment of the wise counselors of Egypt, who gave foolish counsel (Is 19:11-12).
Then we have the scribes those who were learned in the Law, the teachers of Israel. And finally, we have
the disputers, alluding to Greek philosophers who determined what must be true by who won their debates.

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God has made all of the multi-faceted varieties of worldly wisdom foolish. How? By making it impossible
to know God through them. You cant come to God through any plan of your own; you cant know enough
facts about Him to ever know Him; nor can you logically deduce God.
Every man must come to God on Gods terms; and those terms are Jesus Christ, and Him crucified. God
reveals Himself to men, in Jesus; and men must be willing to humble themselves, and allow God to
enlighten them to the truth and then they will receive understanding, of the one and only way a man can
be saved.
v. 22-25 the Pharisees demanded of Jesus a sign from heaven a divine token insisting the He prove
Himself to them. Jesus had done sign after sign, hadnt He? Yet they would not believe Him. So to the
Pharisees, Jesus answered that they would receive no other sign but the sign of Jonah a type, or picture, of
His death, burial and resurrection. And had God not given them this sign, just as Jesus said? Yet still the
Jews, as a nation, would not believe.
The Jews thought a display of supernatural power would persuade them that God was in something. And
those of the Greek culture thought that they would be able to reason their way to God; they could discover
Him, deduce Him.
Both were wrong. Why? Because both had a way of thinking a way of thinking that they were unwilling
to let go of and that made it impossible to accept Gods revelation of Himself, in Christ. The power and
the wisdom are right there, in Christ; but their minds were blinded to it, by their own thinking. They could
not see the glory.
The Jews could not accept a crucified Messiah they viewed crucifixion as a curse of God based on their
Law, failing to see Jesus took the curse of death upon Himself as our substitute (Gal 3:13).
Those of the Greek culture could not accept the idea of a resurrected Savior that was illogical to them.
Their philosophical mindset upon which their minds were set was that the body was evil, so
resurrecting it would be absurd.
But the foolishness of God is wiser than men. Without the resurrection of Christ, men can have no forever
living body; they would perish.
And the weakness of God is stronger than men. Without Christ crucified, men cannot be made righteous;
they would be separated from God, forever.
Now Paul considers those who have believed the message preached. These are those who are called, in
v. 24; in the Greek, its those who are the called, meaning those who have responded to Gods call,
through the gospel.
v. 26-29 Paul is speaking of the believers here foolish, weak, base, despised; the nobodies in this world.
How did God call them, choose them? Through the gospel.
That which was seen as foolish and weak in the eyes of the worldly-wise, of the mighty, of the noble was
seen in its true light by those with eyes to see; those who knew their need for God. God invited them into
His Kingdom; and they accepted His invitation.

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And that left the glory right where it should be with God for it is all truly His. These recognized it must
be all Gods doing; that they cannot make themselves righteous; that they cannot save themselves; that they
must come to God on His terms, not theirs.
And that is why Paul was not ashamed of the gospel of Christ. Now, Paul was not a nobody in this world,
before he came to know the Lord. But once Paul saw the glory saw the risen, glorified Christ he
recognized that he was indeed a nobody, in His presence. And through Pauls humbling and submission, he
believed; and then the Lord could lift Paul up to the honorable position of bondservant of Christ.
[Return to Romans]
Paul was not ashamed of the gospel of Christ though some thought it foolish because that is the one and
only way for men to be saved through becoming the righteousness of God, in Christ. And when men
become the righteousness of God, they receive Life everlasting; the just (the righteous) shall live out of
their faith sons of God, in bodies of glory.
Paul next proceeded to demonstrate why it is that all men both Jew and Gentile must be saved through
becoming righteous by believing into Christ. And why is that? Because all men are unrighteous, apart
from God, and are therefore subject to Gods wrath. They are perishing.
Now we have previously seen that Paul begins this passage by speaking of the universal rejection of God
by mankind in general. But as Paul continues, his catalog of sin at the end of chapter 1 takes on a distinctly
Gentile flavor although the Gentiles are never named.
When we begin chapter 2 next week, we will learn that Paul is now addressing the unrighteousness of the
Jews although they are not named, at first, either. Why does Paul do this?
Remember that the Jewish-Gentile relations in the Roman assembly was a hot-button issue. They would
have been divisive; perhaps actively disputing; and certainly with sensitive, hurt feelings all around.
What Paul is doing is letting his listeners find themselves and find each other in his message, so as not
to put them on the defensive which would cause them to shut down. He is helping them to see from
Gods perspective on both people-groups the Jews and the Gentiles. And as God is always right, theres
no room for anyone to be offended (!)
Once both Jew and Gentile see that they are both unrighteous in the eyes of a holy God, they can then see
that Gods remedy for both the Way to be made righteous must be exactly the same.
Paul begins with the heart of man unregenerate men (v. 18-23). Their heart is ungodly they refuse to
reverence God; and it is unrighteous they will not submit to Him.
In their unrighteousness, men have suppressed the truth that God has revealed concerning Himself since the
creation of the world so that men can know Him. Paul is referring to the revelation that God has made
concerning Himself in the stars.
On the fourth day, God created the luminaries, and arranged them in the heavens to be for signs and for
seasons (Gen 1:14); that is, future events, and the appointed time of those events a pictorial, prophetic
revelation.

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Through the constellations, and the names that God gave the stars (Ps 147:4), God narrated the story of the
One who would come to take away the sin of the world, and enable men to become righteous; to save them
from perishing, and to give them Everlasting Life. This is the story of Gods Coming Christ, sometimes
called the gospel in the stars.
But, Paul says, men suppressed this truth. Why would they do that? Because unregenerate men did not
want to go Gods Way, and be made righteous. They preferred to go their own way, and remain
unrighteous.
They knew the facts the revelation was there, and its meaning was known but they refused to let their
Creator be God, in their lives. They preferred to create a god of their imagination; to be a god unto
themselves.
They knew the names of the stars; but they suppressed the meaning of them, deliberately refusing to
understand God in His revelation to them. They would not look at the glory, which would show them their
need for righteousness, and the Way that God provided. People do the same with the written Word today,
dont they?
So their thoughts became futile; that is, their reasoning was skewed, because all of their premises about
themselves and their Creator were wrong. And their foolish hearts were darkened; in their very being, the
eyes of their understanding became blind to the truth. They were wise, in their own eyes but in reality,
blind fools.
Then Paul specifically speaks of how men suppressed the truth in unrighteousness. They changed the story
in the stars, to give it the meaning that they desired. They spun it into fantastic myths about heroic men and
capricious gods. They diluted the story into one that was powerless to save. What they did was to change
the glory the glory of the incorruptible God God, who condescended to come to the earth in a body of
flesh, to save them.
The starry revelation tells the story of the Redeemer Christ the Savior of the world. But there is another
part to the story, which the stars relate for God must relate it.
If men will not come Gods way to be saved, they must perish in their sin. The heavens declare the
righteousness of God, but they also reveal the wrath of God (v.18) Gods holy anger, against
unrighteousness.
It would be unjust of God not to make known that men who refuse to receive His Life Life Everlasting
will come into His judgment. Interestingly, men also changed the story in the stars concerning the wrath of
God they cant have any wrath against sin, can they? Surely a good God is tolerant (!)
God is not tolerant. God is love (1 Jn 4:8), and God is long-suffering (2 Pet 3:9), but He is also just (Rm
1:32). Each man is given a lifespan to choose to receive Gods Son, and have Life. If they will not, they
will come into judgment. Their Creator is also their Judge; no matter how they try to change it.
The stars, then, reveal both the way of righteousness, and the way of judgment. God has made a complete
revelation, concerning what men need to be saved. It leaves men without excuse (v. 20).
The remainder of chapter 1 catalogs the working out of the ungodliness and unrighteousness in mens
hearts in unrighteous acts.

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In changing the glory of the incorruptible God Christ men had refused to come Gods way to receive
His Life. Because men had done this, God had to give them over to what they chose for themselves. He is
giving them their way, and all that comes with it.
Three times (v. 24, 26, 28), Paul uses this judicial term for God giving men over to their sin; to the lusts of
their flesh, and the lusts of their mind.
The record of sin is an apt profile of a pagan, godless culture; not unlike our culture today. Do you think
that Pauls Gentile listeners would have been able to identify it with their culture? Certainly. What about
Pauls Jewish listeners? Not a chance. They would have been thinking it was the Gentiles, also; certainly
not a description of how Jews lived, as those under the Law.
But we will see that Paul will surprise them, as we continue his letter, next week for he indicates that
unbelieving Jews practice the same things.
Next week: Read chapter 2. Also Mt 7:1-5; John 5:19-30; Rev 20:11-15.