A Biblical Theology of Romans
1. The Significance of Romans
Romans has been called the crown jewel of Paul’s letters. Augustine, Luther, Calvin, and Barth each found in Romans the theological categories that reshaped their ministries. Yet Paul did not write an abstract treatise. He wrote a letter to a real church, divided along ethnic lines between Jews and Gentiles, seeking to explain the Gospel’s power and unify believers under Christ.
Romans is both deeply theological and intensely practical. Its argument spans from the human plight under sin to the hope of glory, from the justification of the ungodly to the transformation of life in the Spirit. At every point, Romans calls the church to live out the reality of God’s kingdom in the present while awaiting its consummation.
2. The Occasion of the Letter
Paul wrote Romans around AD 57 during his third missionary journey. Four main purposes are often noted:
A theological summary – Some view Romans as Paul’s “last will and testament.”
Preparation for Judea – A rehearsal of his defense as he carried Gentile offerings to Jerusalem.
Support for Spain – An apologetic for his Gospel to secure Roman partnership.
Unity for the divided church – A theological basis for reconciliation between Jew and Gentile.
The last two reasons together likely best explain Romans. Paul was concerned with continuity and discontinuity in God’s redemptive plan. The church needed to grasp that the Gospel saves individuals and creates one new people of God, Jew and Gentile together.
3. Salvation History and the Two Ages
Romans frames theology within salvation history. Paul divides history into two epochs:
Adam and the old age: defined by sin, law, flesh, and death (Rom 5:12; 7:5).
Christ and the new age: marked by righteousness, Spirit, grace, and life (Rom 5:17; 8:2).
Yet the old and new overlap. The kingdom has been inaugurated but not consummated. Believers already enjoy the Spirit but still groan under the corruption of creation (Rom 8:18–23). This tension of the “already and not yet” shapes Christian life: secure in Christ’s victory yet longing for the final redemption.
4. The Human Predicament
Romans opens with the universal plight of humanity. Paul describes:
Gentiles rejecting God’s revelation in creation and falling into idolatry (Rom 1:18–32).
Jews possessing the law but failing to obey it (Rom 2:1–24).
All people under the power of sin, guilty before God (Rom 3:9–20).
Sin is not only a matter of actions but of enslavement to a ruling power. Adam’s trespass brought death to all (Rom 5:12–19). Humanity needs more than instruction; it needs liberation.
5. Justification by Faith
Justification is central to Paul’s Gospel, though not the letter’s only theme. It expresses God’s gracious verdict: sinners are declared righteous through faith in Christ, apart from works of the law (Rom 3:28). Key aspects include:
Faith not law – Justification is received by faith, not Torah observance (Rom 3:20).
Available to all – Jew and Gentile alike are justified by the same means (Rom 3:29–30).
Grounded in grace – Justification is a gift, not earned (Rom 3:24).
Rooted in Scripture – Abraham was counted righteous by faith before circumcision (Rom 4:3–12).
God’s righteousness revealed – A saving action rooted in the prophets (Rom 1:17; Isa 46:13).
Accomplished by Christ’s cross – Jesus is the mercy seat (hilastērion), the place of atonement (Rom 3:25).
This teaching guards against human boasting and magnifies God’s free grace.
6. The Law and Its Limits
Romans devotes sustained attention to the law, especially in chapters 7 and 14–15. Paul teaches:
The law is good and holy (Rom 7:12).
Yet it exposes sin and even increases transgression (Rom 5:20; 7:7–11).
Believers are no longer under law but under grace (Rom 6:14).
The law finds fulfillment in love (Rom 13:8–10).
Thus, Torah cannot justify or sanctify. Its role is preparatory and temporary, pointing to Christ.
7. Israel and the Plan of God
Romans 9–11 addresses Israel’s place in salvation history. Paul affirms:
Not all Israel is Israel; true children are those of promise (Rom 9:6–8).
Gentiles are grafted into Israel’s olive tree (Rom 11:17–24).
A remnant of Jews believes now, and “all Israel” will turn at the end (Rom 11:25–26).
This section emphasizes God’s sovereignty, faithfulness, and mercy. History moves toward a climactic inclusion of Jews and Gentiles in one redeemed people.
8. Life in the Spirit
Romans 5–8 turns from justification to sanctification and assurance. In Christ, believers have:
Peace with God (Rom 5:1).
Freedom from sin’s dominion (Rom 6:6–14).
Deliverance from the law’s condemnation (Rom 8:1–4).
Adoption as children of God (Rom 8:14–17).
Hope of glory amid suffering (Rom 8:18–25).
The Spirit’s intercession (Rom 8:26–27).
The unbreakable love of God (Rom 8:38–39).
Romans anchors Christian assurance not in human strength but in God’s sovereign grace and Spirit-empowered life.
9. The Christian Life and Ethics
The Gospel inevitably produces transformed living. Romans 12–15 applies theology to practice:
Present your bodies as living sacrifices (Rom 12:1).
Practice humility and spiritual gifts (Rom 12:3–8).
Love sincerely, bless persecutors, and overcome evil with good (Rom 12:9–21).
Submit to governing authorities (Rom 13:1–7).
Fulfill the law through love (Rom 13:8–10).
Welcome one another across ethnic and cultural divides (Rom 14:1–15:13).
Unity in Christ is the climax of Paul’s appeal. Theology and ethics are inseparable: those justified by faith must live in love.
10. The Gospel and the Kingdom
Romans presents the Gospel as God’s power for salvation (Rom 1:16). This salvation is both personal and cosmic.
Individuals are justified and reconciled to God.
Jew and Gentile are united into one body.
Creation itself will be liberated from corruption (Rom 8:19–21).
The letter directs believers to live under Christ’s kingship now while waiting for the consummation of the age. The Gospel in Romans is not only forgiveness of sins but the proclamation that Jesus is Lord over all.
