Romans

Introduction to the Epistle A-The Establishment of Christianity in Rome: Some scholars indicate that the word ‘Rome’ has a Greek origin denoting ‘power’; and that it was used to convey ‘go safely’ which implies ‘may you have a sound health’1. Others note that the word means ‘an elevation’. The city could have been given this name due to two reasons: first, it was called after Romulus who founded the city in the year 753 B.C. and so carried his name. Secondly, the name was inspired due its construction on one of the high elevations of the seven mountainous ranges of that area. Eventually, the city expanded and covered the other six neighboring ranges. In the middle of the Sixth Century, a wall was constructed around that whole city in spite of its huge scale. The circumference of the wall was five miles and it had 19 ‘Roman’ gates. The scope and power of Rome spread so that it became the capital of the Roman Empire which had captured all the lands bordering the Mediterranean Sea. The city grew so big that houses were built outside the city walls as well. Eventually, Rome became the meeting place for world politicians and rulers, and the learning centre for the Sciences, Arts, and Philosophy. It became especially famous for the Roman law which is still being taught in most universities today around the world. As the city welcomed people from all over the world, Rome became infiltrated with controversial and immoral idolatry practices…this is clearly apparent from the content of Chapter One in the Epistle to the Romans2. In the First Century, the population of Rome was 2 million approximately, although this estimate is considered an exaggeration3. A third of that population consisted of immoral people. The inhabitants were mostly of varied origins and nationalities. There was also a big number of Jews who were brought captive by the great warrior Pompeii when he seized Syria in the year 63 B. C., and whom he allowed to live in one part of the city. These Jews eventually were set free, and their numbers grew and reached sixteen thousand approximately at the time of St Paul the Apostle. They existed peacefully and comfortably most of the period they lived in Rome; except in the year 19 A.D. during the reign of Tiberius. Later on, in the year 34 A.D, during the reign of Claudius Caesar, he gave an order to expel them all from Rome (Acts 18: 2). An indication to their great number is evident when a committee of Jews came to Rome when Herod the Great died. They had come to seek the favor of Augustus Caesar. At that time, about eight thousand of the wealthiest Jews in Rome came out to greet them. The Jews had more than thirteen Councils and were generally inclined to arouse divisions and rebellions4. The Birth of Christianity in Rome: There is no mention in the New Testament about the birth of the Church in Rome. Moreover, the person who first carried the torch of faith to this city is unknown. However, we observe the following concerning the birth of Christianity in this area: 1. In the Acts of the Apostles, we are told that devout Jews from every nation came to Jerusalem on the day of the Pentecost…among them were ‘visitors from Rome, both Jews and proselytes…’ (Acts 2:10). During their visit they accepted the faith and 1 Strong: Greek Dict. of the N T, article4517 2 J Hastings: Dict. of the Bible, N.Y.1963, p862 3 Ibid 4 Fr Mina Iskander: (Arabic)Notes on the Epistle, Clerical School-Alexandria 3 believed in the Lord Jesus Christ. Consequently, when they left Jerusalem and returned to Rome, they preached among their Jewish fellowmen. Based on that, many scholars consider that the Church of Rome, in its early days and until the writing of St Paul’s Epistle to the Romans, was made up of members who were mostly of Jewish origin. This explains why the Epistle is directed to the triumphant converted Jews more than to the triumphant converted Gentles. As a result of this situation, the Roman leaders assumed that the Christians were just a Jewish sect that had chosen to be separate from the rest of the Jews. 2-The Roman Empire was characterized by freedom and the ease to travel especially from one part of the country to the capital. Rome had become the centre where the big leaders, scholars, and traders gathered. There is no doubt that many of these were Christians who were originally Jews or Gentiles. They came with their hearts filled with fervent faith and they preached and witnessed for the Lord Jesus Christ. Among them were those who had listened and accepted the teachings of St Paul as he preached in the Aegean cities, in Macedonia and other areas of Greece and Asia Minor. This is confirmed by the greetings St Paul sends in the last chapter of the Epistle where he mentions many of their names. It also reveals that he knew them and that they were his disciples, even though he had not visited Rome before the writing of the Epistle to the Romans. 3- The emperor Claudius had issued an order to expel many of the Jews, or possibly all of them, from Rome. As a result, many went to other cities, though they soon returned to the city again. Some of those had become believers in the Lord Jesus Christ, such as Priscilla and Aquila, who had met St Paul in Corinth, (Acts 18:1, 2). Through him, they learned about the faith, and he used to join them in making tents…these and others like them actively participated in establishing the Church in Rome, (Rom 16: 5) 4- It is clear from the Epistle that none of the disciples had established a Church in Rome up to the time of its writing. St Paul expresses his principle on that issue as he says: “And so I have made it my aim to preach the gospel not where Christ was named, lest I should build on another’s foundation,” (Rom 15: 20). In the same Epistle, he speaks of his enthusiasm to go to Rome and how he had been hindered from doing so a number of times. He finally decided to go there, and this confirms that none of the disciples had visited Rome before him,( Rom 1: 9,19;15: 22-24). 5- St Paul felt he was the commissioned messenger to the Gentiles, (Gal 2: 7, 11). He therefore felt a responsibility towards this city as it was the centre of the Gentile world at that time. He also sought to make it one of the centers of his ministry since he felt indebted to preach to them, (1:13, 14). 6- Most Western and Eastern scholars find it hard to agree with the claim that St Peter the apostle is the one who established this Church and occupied the papacy seat in Rome for 25 years1. Actually, St Peter was present in Jerusalem up to the time when the Apostolic Council met in the year 50 A.D. approximately, (Acts 15). In 55 A.D. he was in Antioch where he met St Paul, (Gal 2: 11). Then he was in Babylon when he wrote his first Epistle in 60 A.D. approximately, (1 Peter 5: 13). If St Peter had established the Church in Rome in 41 A.D as some claim, then St Paul would not have undertaken to write this Epistle to the Romans. Or if he had written it, he would not have said that he would not preach the gospel where Christ had already been preached, lest he should build 1 Donald Guthrie: NT introduction, 1975,p393-4 4 on another’s foundation, (15:20); and he would have mentioned St Peter’s name or he would have sent him greetings. The Time and Place of Writing: The Apostle wrote this Epistle while he anticipated his visit to Rome. He had taken the decision to stop there on his way to Spain, (Rom 15:23,24).This would take place after he had gone to Jerusalem where he delivered the donations from the Christians of Macedonia and Achaia to the poor in Jerusalem, (Rom 15:25,26; 1 Cor 16:1-16; 2 Cor 8: 1-4). Therefore, the Epistle was written during his third missionary journey to Corinth, and in the house of a man called Gaius. St Paul describes him as his “host and the host of the whole Church”, (Rom16: 23). Gaius is one of two whom the Apostle St Paul had baptized. The Apostle had dictated the Epistle to Tertius1 , (Rom 16: 22), and it was Phoebe, the deaconess, who carried it to Rome. She was a servant in the Church in Cenchria2, (Rom 15: 1). This was a port in the west of Corinth. St Paul had gone to Jerusalem in the spring of 58 A.D. Therefore most scholars consider that the Epistle was written between 57 and 58 A.D. The Members of the First Church in Rome3 : It would be impossible to comprehend the aim of this Epistle and to perceive the depth of its significance unless we get acquainted with those who were members of the early church in Rome and to whom it was directed. Were they Jews who had triumphantly become Christians? Were they Gentiles who had accepted the faith? Or were they a mixture of both? Proponents of the first opinion: These represent the school of thought led by Tubingen, E. Renan, T Zahn, W Manson, and Leenhardt. They consider that the greater part of the members were triumphant converted Jews. They support that view by pointing out that the Apostle uses many quotations from the Old Testament, and specifically related the story of Abraham whom he called ‘our father’. The reader therefore gets the sense that the Apostle most often directs his discourse to those of Jewish origin. Besides, in the first century, the Jewish population in Rome was significantly large. Proponents of the second opinion are: J Munck, S Lyonnet, O Michel, and C K Barett. These claim that the vast majority of the members were originally Gentiles. They base their opinion upon the belief that St Paul’s words are directed to them as he considered himself to be the messenger to the Gentiles, (1: 5-7,12-14; 11: 11-13,15: 16 ). They indicate that St Paul compares them with those from other Gentile nations, (1: 12- 14). In his address to them, he says: “…you presented your members as slaves to uncleanliness and lawlessness…”,(6: 19).These words apply to those of Gentile origin rather than to those of Jewish origin. He also addresses them by saying: “I speak to you Gentiles…”, (11: 13). The third opinion belongs to a mixture of the above two groups who were led by Headlam, Sanday, and Dodd… Based on the above, we may conclude that the Church included both converted Jews and Gentiles; although those of Jewish origin greatly outnumbered the others. 1 A Latin name for ‘third’ 2 A Greek name for ‘Dikhen’ now known as ‘Cackris’ 3 Jerome Bibllical comm.,p292; Guthrie p395 5 The Importance and Purpose of the Epistle: This Epistle is of great significance in the history of the early Church. It is said that St John Chrysostom used to read it twice per week. 1. A study of the Epistle will enable us to comprehend its importance, and to discover from its contents the reasons that have led to its writing, including its contemporary setting: a significant number of the Jewish Romans had become believers in the Lord Jesus Christ. These were either of a Hebrew origin or were Gentile converts. Besides these, there were some educated heathen Gentiles, who were Greek scholars and who had come to believe in the Lord. All these needed to meet together in one spirit and as members in one Body. However, the Jews were unable to easily dismiss their feelings of superiority over the rest even though they had all converted into Christianity. Due to their uncompromising conservatism and strong adherence to their race, culture, and religious teachings, they belittled the converted Gentiles. They felt they were superior based on the following claims: 1. They were the children of Abraham, therefore the heirs to the promise made to his descendents. 2. They were the recipients – chosen out of all other people, to receive the Law of Moses. 3. They alone were God’s chosen people. This manner of thinking, which they maintained from their Jewish past, led to an embedded pride that hindered them from understanding neither the meaning of being Abraham’s children, nor the ultimate aim of the Law, nor of God’s purpose in choosing His people. Consequently, even after they had accepted the belief in the Messiah as Savior, they still believed they occupied a higher rank above all other believers. On the other hand, and as a reaction to this Jewish concept, some converted Gentiles adopted a counter attitude. They regarded the Jews as an ungrateful nation, and that the door had been shut in their faces only to be widely opened to the Gentiles. This made them just as guilty of pride as the Jews. In these the circumstances, the Epistle of St Paul has been written and directed to both parties. It intends to handle the practical implications of faith and spiritual behavior in daily life. These would affect Church life throughout generations to come. The Apostle discusses in his Epistle the message of salvation in its widest implications. He proclaims that the door has been opened to all nations through a living faith that is evident in deeds of love. Inspired by the Holy Spirit, the Apostle presents the meaning of faith and its close relation to salvation. He also reveals his apostolic heart that is greatly charged with love for the Messiah and for the whole world for whom the Lord was crucified. At the same time, St Paul deals with the problem of pride which threatens the lives of both Jews and Gentiles. He addresses the issues of sanctification, living faith evident in general relationships and compassion towards weak members, and the interactions of a believer in society.indeed, this Epistle has been described as “the cathedral of the Christian faith”. St Paul’s message leads the believer into the presence of the sublime holiness of God, and elevates him- through the altar of applied and living faith- to meet the heavenly Father through the action of the sacrificial Son and by the work of the Holy Spirit. Some consider that this Epistle has been written to confront the supporters of the ‘Judaic movement’ which called believers to return to the literal application of the Law. This dictated observing circumcision, purification, seasonal cleansing, and the 6 enforcement that Gentiles convert to Judaism before baptism. Others consider that this Epistle has been written to reconcile both parties- converted Jews and converted Gentiles. However, the Apostle St Paul has not delivered his Epistle in a defensive manner, nor intended it merely as an instrument of reconciliation. Rather, he has intended it as a message which elaborates on the faith of the Church, presenting with utmost precision the implications of an evangelical and saintly life. Therefore this Epistle has been described as the ‘Gospel of St Paul’. 2- One of the objects of this Epistle was to announce St Paul’s intention to visit Rome. He had made many attempts to go there, so this was a message to prepare for his visit and for his aim to preach the gospel of the Lord Jesus Christ there. The early Church had now accepted the new perception of proclaiming that the doors of salvation have been opened to all nations and Gentiles. Therefore St Paul was preparing the path so that when he would visit Rome, he would not get into conflict with the narrow minded promoters of Judaism. He might have been driven to write this Epistle after receiving news from his disciples and acquaintances concerning the Church in Rome. This could have led him to write and seek solutions before his upcoming visit. The Problem with Chapter Sixteen: Chapter Sixteen presents a concern for some scholars as they find it in discord with the rest of this Epistle. They believe that this chapter has been added and could have been written originally to the people of Ephesus. Such claims are based on the following1: First: The apostle had not yet visited Rome, therefore he had sent greetings to a large number of members of the Church there. This is more relevant to the Church of Ephesus where the apostle had served and which does not apply to Rome. Some scholars respond to this view by saying that it was not the policy of St Paul to send specific greetings to people in churches where he had served. He felt that he loved all without discrimination, and that it was more appropriate to mention this list of people in the church in Rome as he did not personally know the rest of the members there. In doing so, he intended to encourage those he knew in their ministry in Rome. Second: There is a reference to Pricilla and Aquilla and to the Church in their home, mentioned in (1 Cor 16:19) and which was written a short while before the Epistle to the Romans. At that time they lived in Ephesus. We also understand from (2 Thess 4:19) that Pricilla and Aquilla were in Ephesus at the time the Second Epistle of Timothy was written. This was the period when St Paul was in Rome and just before his martyrdom…so how could he mention them as though they resided in Rome, (Romans 16: 3)?! The response to that is that many of the Jews were businessmen; and that Pricilla and Aquilla were rich and holy people. They had business transactions in more than one centre and they had turned both their homes in Ephesus and Rome into churches.it is therefore not amazing that they moved between these two cities. Some scholars assume that they lived in Rome until Claudius issued an order in the year 49 A.D. to expel all Jews; therefore they appointed attorneys with Roman citizenship to take care of their business. They neither closed their business nor their home until they returned again to Rome when matters were under control. 1Guthrie, p 400-404 7 Third: Epaenetus is mentioned and St Paul refers to him as the first fruits of Achaia in Asia (16: 5). This is the designation that St Paul would give to a member of the Church of Ephesus in Asia Minor rather than to someone living in Rome. The response to this is that since the Apostle describes him as the first fruits of his ministry in Asia Minor, he asks Epaenetus to pay the debt he owes to him by preaching to others, and in the same way as the Apostle had preached to him. Since St Paul had not yet traveled to Rome, he encourages Epaenetus to minister in Rome with zeal and great endurance. Fourth: Some assume that the greeting to Phoebe, who is a servant in Cencherea (16:1, 2), should have been directed more appropriately to a Church that he knew and had served rather than to a Church whose members he did not know. The response to this is that the Apostle understood that his acts would gladden the hearts of believers even though they did not know him personally. It would make them feel that he spoke to them in fatherly love. There is no doubt that many had heard of St Paul, and of his ministry and zeal, and this would have led them to consider his address to them favorably. Fifth: The tone of warning in this Chapter (16: 17-19) is in discord with the rest of the Epistle. So far, no mention had been made of propagators of divisions and hurdles contrary to the teachings they had received…the response to this is that the Epistle addresses the problems raised by the proponents of Judaism. While St Paul presents a positive solution, he does not adopt a defensive or hostile approach. Rather, he exposes the positive view of correct theological thought. To deal with the opposition mongers, he swiftly faces them as he feared losing the trust of the converted Jews. Sixth: Chapter fifteen ends with a doxology or benediction that suggests that this is the end of the Epistle, since St Paul says: “Now the God of peace be with you all, Amen”(15: 33). The response to this is that he probably wished to conclude the didactic and practical part of his message. He would turn next to the private affairs of the Church in Rome, and this might appear as additional, yet it is an integral part of the Epistle. The assumption that Chapter 16 is part of a lost message sent to the Church of Ephesus is just a theory that has no historical foundation… Principal Topics and Subdivisions in the Epistle: 1-Faith and the Free Gift of Salvation: Before accepting the Lord Jesus Christ, Paul went through a bitter internal struggle. Outwardly, he appeared to be a person who had great pride due to his race, sense of self-righteousness, and status as a Pharisee. His Hebrew descent marked him as a member of God’s chosen people, besides being a Pharisee and a Law scholar. Accordingly, he observed strictly all the religious practices, and studied the traditions and the Law. However, within his innermost depths, he confessed to himself his utter weakness and submission to sin, as well as his inability to enjoy an inner sanctified life. He felt the need to renew his life rather than the need for teachings and commandments. St Paul found the answer to his needs in the Lord Jesus Christ. He discovered he needed to have faith in Him alone, and that he did not need to practice the Law literally such as circumcision, washing, or purification. In the waters of baptism, he would be buried and resurrected with the Lord to become “a new creature: old things are passed away; behold, all things are become new,” (2 Cor. 5: 17). He chose the new life in the Lord Jesus Christ prompted by a most sublime reason: to enjoy the power and total change of a living faith. Therefore it was not a mere 8 outward change or just the adoption of new teachings. Rather, this change involved the sanctification of the heart, feelings, thoughts, and all the potentials of the body and soul through the Holy Spirit who lives in a person. Such a change can be fulfilled through a change in a person’s orientation: moving from a state of enmity with God through the Law of sin, into a state of an adopted child of God through Jesus Christ His only Son. This change could never be achieved neither through the Mosaic Law nor through the observance of its many literal practices. When the apostle speaks about faith without deeds in this Epistle, he is not referring to a spiritual struggle caused by true faith. Rather, he is referring to deeds carried out in literal compliance with the Mosaic Law. Initially, a conflict had risen between the two constituents of the first Christian Church: between converted Jews and converted Gentiles. This conflict was not about spiritual struggle, but it was about ‘the application of the Law’: some in the first group demanded that the Gentiles first convert to Judaism through circumcision, washing, and purification; then be accepted into the Christian faith…this is what became known as the Judaic movement. The Apostle attacks this movement in an indirect manner as it subjects a person to the literal application of the Law and the appearance of fulfilling its dictates. Therefore St Paul focuses on faith…by this, he means a living faith that works through love, and which binds a believer to the Lord Jesus Christ. Faith enables a person to unite with the Lord (Rom 6: 5); suffer with Him (1 Cor 12: 16; Ro 8: 17); be crucified with Him ( Ro 6: 6); die with Him (2 Thes 2: !1); arise with Him (Eph 2: 6); live with Him (Rom 6: 8); become seated with Him (Eph 2: 6); be glorified with Him; reign with Him (2Thes 2: 12); and have a share in His inheritance (Ro 8: 17). 2- The Universality of Salvation: The apostle’s faith in the Lord Jesus Christ shook the foundations of his fanatic thought. He had believed that the whole world had been created for the benefit and service of the Jews. Then he realized that God’s love embraces all mankind, regardless of nationality, race, potentials, or behavior. His love is for the Jew as well as for the Gentile, for men and women, for young and old. God seeks sinners and the degenerate in order to sanctify them. He came for all. Hence the repetition of this word ‘all’ or its synonyms occurs seventy times approximately throughout this Epistle. The topic of “the universality of salvation” is the main line of thought throughout, and the apostle focuses on it with all his might. He sifts through all the narrow minded Jewish claims which are based on fanatic Jewish thought. His argument is spiritual, as he seeks to arouse the Jews, whom he also wishes to enroll, as well as all the Gentiles. He dismisses their claim to be the children of Abraham, the father of fathers, and asks them to become Abraham’s spiritual children by displaying his faith. This would raise them to be God’s children and He would grant them inner freedom. He dismisses their claim to be the recipients of the Law, and he informs them that the Law has exposed their sins and condemned them to death. Therefore they are led to the Savior and the Giver of Life. Finally, the apostle denies that they are God’s chosen people for He has opened His arms to the whole world, and so He has embraced a new people who did not know Him. God has transformed the unbeloved Gentiles into beloved ones as a result of their faith and this had come about after a long period of ingratitude…for God is the Creator of all and He cares for the salvation of all. 9 Grace, Justification, and Sanctification: These words and their derivatives have been repeatedly used in this Epistle: grace, justification, holiness, etc… It is worthy to note that St Paul is not concerned with presenting mere definitions and bare intellectual ideas for these words. Indeed, he feels he wishes to bring every believer through the Holy Spirit into the enjoyment of these divine blessings and gifts. This is in contrast to contemporary scholars who are more concerned with the presentation of definitions and who delve into complicated philosophical research more than into real and living experience and application. (a) Grace/ Charisma: As St Paul deals with the topic of the ‘universality of salvation’, he often speaks about grace as an antithesis for the literal lawful deeds. The Jews sought justification through application of the law but the Lord Jesus Christ came to grant free grace to all for the justification of mankind… “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Eph 2:5-9). Benjamin Brewery has attempted to extract from the writings of the Scholar Origen a definition for divine grace and which the Scholar could have learned from the apostle’s writings. He came up with the following: [Grace is the power of God entrusted freely into man’s hands, However, it is not granted unconditionally, Grace prepares man, by the Holy Spirit, to receive the gift of salvation and to enjoy a completely new and eternal life. This is the grace proclaimed and planned in the Holy Bible, Through the Lord Jesus Christ and offered to the whole world.1] Grace is the gift of God the Father. He offers it to us in His Son Jesus Christ who, through the Cross, carries us in Him so that we may enjoy all what is His. He has granted us His Holy Spirit, who is the Spirit of fellowship and who lifts us up, as with wings, to the fatherly embrace; and presents us as children sanctified in the Truth. The word ‘grace’/ ‘charisma’ occurs as an antithesis to ‘wage’/ ‘opsonis’; for the wages of sin is death; and in contrast, grace grants the gift of eternal life (5: 15; 6: 23). What we receive from God is not the wage for some work we have done. Rather, it is a free gift that God has granted us through the sacrifice on the Cross. Its source is the bounty of God’s love. That is why the word ‘grace’, in the Apostle’s mind, is associated with the free redeeming act of God. The purpose of this act is to raise us from a state of subjection under the Law – that is, under its judgment- to a ‘state of grace’ (5: 2), in which we live with a new status. This divine and free gift of grace is offered to the whole world. God neither demands anything in return, nor does He set any restrictions. However, the rebellious and the stubborn do not benefit by it. That is because grace does not demolish freedom of will. This leads us to the concept of spiritual struggle, and we do not bring this up as the price for grace, but as a proclamation of sincerity and involvement with God’s free gift of 1 Origen & The Doctrine of Grace, London 1960,p 48 10 grace. Spiritual struggle is essential to our salvation, and without such struggle many have lost God’s free grace. Yet we do not consider such struggle or good deeds as a means of self justification. Therefore let us accept God’s grace and His initiative to love us…this grace works in us so that our will and our deeds become sanctified. As we endeavor and struggle to sanctify our will and our acts, the heart is more prone to accept God’s divine gift. In this manner we proceed from one glory to the next, and continue to struggle and work hard to live a holy life through God’s free gift. St Paul reports that ‘grace’ is a condition that an active believer enjoys. This refers to someone who has actively accepted the faith in the Lord Jesus Christ. In other words, faith is expressed in deeds of love...this is the broad meaning of grace that is offered to all mankind. Nevertheless, there are other free gifts of grace, such as the gift of ministry which has been granted to St Paul so that he could preach among the Gentiles, (Rom 15: 15). Note that the word ‘charisma/grace’ is a military word used when an emperor ascends to his throne, or when he celebrates his birthday. At such a time, he grants his officers free gifts according to his charity and generosity. Similarly, when the Lord was lifted up on the throne of the Cross and reigned over the souls of mankind, He offered ‘charisma’ or ‘grace’ to all mankind. This is His redeeming act, which prepares the soul to let Him in and occupy a person’s being. Consequently, the believer becomes steadfast in Him through the Holy Spirit Who ultimately leads him to the embrace of the Father. This is His gift: that a person enjoys the Holy Trinity through the blessings of the precious Blood. As a result, a person is invested with the divine image and enjoys sublime heavenly features. The Holy Pope Athanasius the Apostolic considers that this divine grace, which was revealed in its full power in the Cross, is not a new matter. He explains that since the beginning of time, God –through grace- brought into existence the created world out of emptiness. Moreover, He singled out human beings above all other creatures to grant them a specific gift: He created them in God’s likeness and image so they could live eternally in paradise. The gift of the commandment was granted to reinforce this grace; for by remaining faithful in observing His words- that is to say, by enjoying grace- man would live in paradise where there is no grief, pain, or anxiety…1. Concerning the mystery of incorruption, it involves having fellowship with the Word ‘for in Him was life’, (Jn 1: 4). Now when man lost the divine grace through disobedience, the Word became incarnated to reinstate human beings to their initial state, and this by renewing their nature through a greater grace2. (b) Dikaisone/Justification: May scholars consider that the essence of this Epistle is comparable to an essay about ‘justification’. The topic of justification has actually preoccupied man since his downfall. He has felt his failure to justify himself before God, and as it is written: ‘There is none righteous, no, not one’,(Rom 3: 10). Inspired by natural law, the saintly Job cries out: “…but how can a man be righteous before God?” (job 9: 2). And Eliphaz the Temanite said: ‘What is man, that he should be pure? And he who is born of a woman, that he could be righteous? If God puts no trust in his saints; and the heavens are not pure in his sight, how much less 1 Incar. 3 2 Against Arians2: 67 11 man, who is abominable and filthy…’, ( Job 15: 14-16). Within the Mosaic Law, we find the Psalmist saying: ‘…for in Your sight no one living is righteous’, (Ps 143: 2). The cure for this issue is found in the Holy Bible, and specifically in this Epistle: “being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, ( Rom 3: 24,25). “Much more then, having now been justified by His blood, we shall be saved from wrath through Him”, (Rom 5: 9). “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ”, (Gal 2: 16). We do wish to deal with dry philosophical theories for this subject has preoccupied many Western theologian scholars. We seek to present a simplified explanation of justification or the enjoyment of God’s righteousness through our Lord Jesus Christ. Linguistically, the word ‘righteous’ is of Greek origin and is close in meaning to the word ‘fair’. Consequently, many find that a righteous person is a respectable being though not necessarily attractive; for he is fair but not necessarily sweet or gentle1. The Apostle has probably chosen this meaning when he writes: “For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die,” (Rom 5: 7). However, the term has come to have wider implications as it is used by St Paul and throughout the Holy Bible. In the Old Testament, God has been called the Righteous One based on His relationship with us: He offers redeeming services to mankind, and claims: “I bring near my righteousness; it shall not be far off, and my salvation shall not linger, and I will place salvation in Zion for Israel My glory”, (Isa 46: 13); and also states: “My righteousness is near…”, (Isa 51: 5). In the New Testament, His righteousness is evident in His redeeming work –through our Lord Jesus Christ – on our behalf: ‘ For in it is the righteousness of God revealed from faith to faith’, (Rom1: 16), and also ‘who of God is made unto us wisdom, and righteousness, and sanctification, and redemption’, (1Cor 1: 30). Evidently, St Paul comprehended ‘God’s righteousness’ to convey that God is just in His promise and faithful in His timely execution of them. Consequently, the apostle says: “For what if some did not believe? Will their unbelief make the faith of God without effect? Certainly not. Indeed, let God be true, but every man a liar. As it is written: That You may be justified in Your words, and may overcome when You art judged’,” (Rom 3: 3, 4). It is as though the Apostle wishes to say that God is just in His promises to mankind even though men have been stripped of righteousness, for they did not respond to His redeeming act, and practically rejected His promises by disobeying Him. This leads us to understand the weight of the words: “There is none righteous, no not one…”, (Rom 3: 10; Ps14: 1-3; 53: 1). God is righteous in His divine promises to mankind. We have been unable to be righteous neither through our natural inclination nor through submission to the Mosaic Law. When a person breaks one commandment- even through his thoughts or his motives, he is considered as having broken the Law and cannot be justified…this is what the Apostle clarifies in the first three chapters of his Epistle to the Romans. He declares 1 J Hastings: Dict of the Apostolic Church v 2 ,p370-I 12 that all persons- Jew or Gentile- have become in need of God’s justification. So how did the Jews respond? They sought to justify themselves in their own eyes; for they considered that righteousness is based on their physical descent from Abraham, or on their literal study and observance of the Law, or their membership in the body of God’s chosen people regardless of their way of life…as a result, they rejected justification through faith, and sought to be ‘justified by the law’ which is based upon a mere formal and literal study of it, (Rom10: 22). Here the Apostle distinguishes between righteousness rooted in the Law and which the Jews championed through vain formalities, and righteousness through faith and which God offers to the whole world through His Son Jesus Christ. The Lord Himself has proclaimed to the Jews this distinction at an earlier period, and He clarified that they sought the righteousness of the hypocritical scribes and Pharisees. Consequently, they had rejected God’s righteousness which tax collectors and sinners had accepted, (Matt 5: 20; 6: 33; 21: 3)….our early fathers have lived in a spirit of discernment and have chosen justification through a living faith that works through love since they feared to claim self justification. The Lord Jesus Christ has come to grant us His free grace as the door to enter and be steadfast in His righteousness. This cannot be done idly or literally but requires practical living application. Actually, righteousness is the fruit of His grace and does not result from any gained human entitlement. We struggle to attain it as we pray Him to sanctify our will and our practical life by His Holy Spirit. Consequently, we will attain ‘Christ’s righteousness’ as we proceed from depth to greater depths and as we gain new experiences in His righteousness through the divine Spirit. St Augustine perceives righteousness as a possession granted to man by God. His point of view is that righteousness is not the mere forgiveness of sins and refraining from sinfulness; but it implies the acceptance of ‘Christ’s righteousness’ as our own righteousness. In other words, righteousness has a negative sense when it is interpreted as avoiding wickedness, but it has as positive sense when it is interpreted as carrying the features of Christ actively within one’s being. This is also proclaimed by St John Chrysostom who speaks about a virtuous life as having two aspects: positive and negative: doing well, and rejecting evil. Finally, what we need to underline is that righteousness is not a personal achievement or a human virtue. Rather, it is an act of faith, and declared in the features of Christ which are evident in the lives of believers struggling spiritually and living in the Truth. This is what we seek to deliver in our study of this Epistle, for when the Apostle speaks about ‘the righteousness of Christ’, he associates it with practical spiritual behavior. He uses the title of ‘concerns of the spirit’ or in other words ‘living by the Holy Spirit’; and ‘rejecting the concerns of the flesh’ or in other words ‘rejecting physical lusts that dominate the soul’. St Paul concludes his Epistle by a long exposition about practical righteous living as demonstrated in his own manner of worship, personal behavior, and his social relationships especially with young and weak souls…he seeks to underline that righteousness through faith is a living and practical experience that is evident in all aspects of a person’s life. (c) Sanctification/ Agiacmos: Sanctity is an attribute of God only, and He tells us that as He calls Himself ‘holy’, (Lev 11: 44, 45; 20: 26; 22: 2; 1 Peter 1: 16). He pours this feature upon His beloved creatures and considers them to be saints, Besides, He relates Himself to them by 13 declaring Himself to be ‘the most Holy’, (Daniel 9: 24); and He calls His people- in the Old and New Testament- ‘a holy nation’, (Ex 19: 6; 1 Peter 2: 9). Sanctity/holiness is a gift that God grants to His believers. It is free grace granted to God’s children who struggle to be like their heavenly Holy Father “For this is the will of God, even your sanctification”, (1Thes 4: 3), and as St Paul says: ‘that we may be partakers of His holiness’, (Heb 12: 10) Since the Holy Spirit is known a ‘the Spirit of holiness’, then God grants us a sanctified life through His Holy Spirit Who leads us to be steadfast in the holy Jesus Christ. As a result, we carry His features and the words become fulfilled in us which state that we become holy as He is holy, ( Lev 11: 44; 1Peter 1: 16). This free gift is granted to those who struggle through God. It is not the price for their struggle but comes as a result of their response to His generous free gift. They have responded in order to live in holiness and attain ‘the measure of the stature of the fullness of Christ’, (Eph 4: 13). That is why Origen the Scholar believes that St Paul addresses the struggling believers as ones ‘called to be saints’, (Rom1: 7). He says that, not because they have attained a perfectly holy life, but because they are walking in that way and are anxious to attain its fullness. Choice and Freedom of Will: The study of Chapter Nine in this Epistle constitutes a hardship for those whose faith is weak. The reason for that is their attempt to study it while disregarding the circumstances in which it was written. In this manner, they cut this chapter out of the rest of the Epistle. The result is that they have come to consider that God discriminates and chooses or rejects according to whom He favors. They support their view based on the following verses: ‘So then it is not of him who wills, nor of him who runs, but of God who shows mercy’, (16). ‘Therefore He has mercy on whom He wills, and whom He wills He hardens’, (v 19). ‘Does not the potter have power over the clay, from the same lump to make one vessel for honor, and another for dishonor?’ (21). Although we will tackle this issue in greater detail when we come to this chapter in our study, yet we wish to underline the following at this point: 1-In this Chapter the Apostle is not addressing the issue of free will. Rather, he is speaking about God’s right to choose the Gentiles just as He had chosen the Jews. He has shown mercy to the Jews not due to any virtue they possessed other than God’s mercy towards them. 2- At the core of the Epistle, St Paul underlines man’s free will. He states that God sanctifies it; for He honors a human being as a person who possesses free will which is a gift from God. 3-God is merciful towards believers not as a reward or a price for their will or their struggle; at the same time He asks us to be willing and to struggle through His grace in order to receive His free gift of mercy. 4- While the potter has authority, yet he wishes that all become vessels of honor. Yet if a pot rejects honor, God will be glorified in it even though it is a vessel of dishonor. This is illustrated when God was glorified in Pharaoh and the hardness of his heart… 14 We will discuss this more fully as we study the chapters of this Epistle, God willing. 15 THE BLUEPRINT: PART ONE: The Need of All Mankind for Salvation 1- Introduction to the Epistle Ch 1 PART TWO: The Didactic Part I- Justification through Faith and Love Ch 2-8 The Need of the Jews for Salvation Ch 2 The Need of All Mankind for Salvation Ch 3 Abraham Called while Uncircumcised Ch 4 Descendents of One Adam Ch 5 Believers are the Adopted Children of God Ch 6 The Law Exposes Sin Ch 7 The Law of the Spirit and the Lord’s Righteousness Ch 8 II- God’s Election of His People Cha 9 -11 The Election of the Gentiles as well Ch 9 The Mystery of Ingratitude Ch 10 The Gentile and the Righteousness of God Ch 11 PART THREE: The Practical Part Ch 12-15 The Believer and Everyday Living Ch 12 The Believer and the Homeland Ch 13 The Believer and his Fellowmen Ch 14 The believer and the Weak Ch 15 PART FOUR: Conclusion of the Epistle Closing Words Ch 16

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