Paul begins the letter to the Romans with an introduction: “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God” (Rom. 1:1).¹ He immediately identifies himself as the letter's author and establishes genuine authority due to his apostleship and purpose as a minister of the Gospel. At the end of the first paragraph, Paul acknowledges his audience, stating, “To all those in Rome who are loved by God and called to be saints” (Rom. 1:7). Paul's authorship has remained mostly undisputed amongst scholars, so much so that Paul’s authorship of Romans has been used to evaluate the authorship of other New Testament epistles.²

In Romans 15, Paul makes it known that he believes in having completed his ministry in the East and hopes to move West towards Spain. He declares, “from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the Gospel of Christ… I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while” (Rom. 15:19, 24). Paul has seen God’s work in saving both Jews and Gentiles in the East. He desires “to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written, ‘Those who have never been told of him will see, and those who have never heard will understand’” (Isa. 52:15 qtd. in Rom. 15:20-21). On the way to this unreached area, Paul will stop in Rome to preach and gather support for his mission.³

The occasion of writing helps to date the letter and establish its place of writing. Paul collected an offering from Macedonia and Achaia to deliver to Jerusalem. At the time of writing, it is clear that Paul has collected this offering and is making his way to Jerusalem (Rom. 15:26). Therefore, Paul is likely staying in Corinth during the time of writing in the winter of AD 54-55 as that is when his third missionary journey was coming to an end according to Acts 20 and 21.⁴

The message of Romans is that the “righteousness of God is revealed in the Gospel”⁵ and that the Gospel is not to be ashamed of because “it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith’” (Rom. 1:16-17).⁶Paul then systematically preaches through this message of righteousness and unity in five sections of topics: righteousness denied (ch. 1-3), righteousness declared (ch. 3-4), hope (ch. 5-8), righteousness defended (ch. 9-11), and righteousness displayed (ch. 12-15).⁷ A conclusion follows his greatest systematic epistle in chapter 16. 

In chapters 1-3, Paul establishes that the Gospel is for all people, Jews and Gentiles, by beginning the epistle on sin. He posits that all people are guilty of sin, stating, “None is righteous, no, not one” (Ps. 14:1 qtd. in Rom. 3:10). The Greeks are guilty because they have traded God for creatures rather than the Creator and have “by their unrighteousness suppress[ed] the truth” (Rom 1: 18). The Jews, on the other hand, have been given the law of God and, yet, they do not keep it (Rom. 2:1-3:8). The hearts of all are wicked “for all have sinned and fall short of the glory of God (Rom. 3:23). 

However, the good news is that while all people are sinful, those who have faith are justified by God’s grace through Christ’s sacrifice (Rom. 3:24-26). This is the Gospel message that Paul calls God’s righteousness in his thesis statement (Rom. 1:16-17). The substitutionary atonement of Jesus demonstrates God’s righteousness, which is His “good character embodied in His saving actions, manifested in his faithfulness to His people.”⁸ The atonement of Christ is, therefore, both loving and just. It is loving because God’s Son, Jesus, takes the place of his people so they do not have to. Simultaneously, it is just because God’s righteousness is not compromised. The punishment of sin has been paid, and God's righteousness has been declared on and imparted to those who believe in Him, Jews and Greeks. That is to say, “God becomes both the just (He punishes sin) and the justifier (He declares people righteous) in the cross and resurrection.”⁹

This Message gives hope to believers, and Paul elaborates on this truth in chapters 5-8. Because Christ has paid the ultimate price and justifies His brothers and sisters, Jews and Greeks, who have been adopted through His actions, His followers have virtually nothing to worry about. The problem of sin has been handled, and Jesus’ followers know that “nothing can separate them from Christ’s love, not even death (8:18-39). Nothing can defeat their hope, not even the worst of trials.”¹⁰

The last two paragraphs demonstrate the problem of sin and the solution of salvation. In chapters 9-11, Paul then seeks to defend God’s righteousness and integrity by speaking of the nation of Israel. He declares that God has faithfully kept His covenant promises with Israel. He speaks of a remnant within Israel that was God’s true chosen people by means of allusion to Jacob and Esau. Both Jacob and Esau belong within the history of Israel, but one of them was loved, and the other was hated (Mal. 1:2-3 qtd. in Rom. 9:13). In other words, “there has always been an Israel of the flesh and an Israel of the promise.”¹¹ Similarly, the church today is both visible and invisible. As there are both true and false believers within the visible church, so too are there true and false Israelites within the nation of Israel. The remnant of God’s chosen nation remains, and there will be a future date when this is revealed (Rom. 11:25-27).

Paul then transitions to more practical theology in chapters 12-15. He urges the Romans to present their bodies to God as living sacrifices, use their spiritual and physical gifts, and love one another.¹² He warns against judgment concerning unclean and clean foods and reminds the Romans that Christ died for all, the weak and the strong. Furthermore, Paul ends his letter with practicality. He reminds the Romans of his plan to visit on his way to Spain and encourages them with the truth that God has defeated sin and the devil. 

The Epistle to the Romans can teach Christians today a lot as well. It contains rich theological themes of sin, salvation, and unity. While it is essential to know the letter's theological motifs and hold them close in the heart and mind, Romans encourages believers to practice the righteousness of God manifested in their lives. It looks like the practical theology Paul preached in the latter section of the letter: visible holiness, useful giftedness, and self-sacrificing love. 

When believers read the book of Romans, they should be encouraged to honor their bodies. Although their flesh is sinful, it is still beautiful as it is made in God’s holy image, and Christ died to redeem it. The task of the believer is to deny their flesh, pick up their cross, and mortify or kill their sin every morning. It has often been said, “[i]f you die before you die, then you will not die when you die,” and this statement is only valid for Christians. Therefore, believers of Christ should die to themselves daily and honor the bodies the Lord gave them.

The Lord has also given unique gifts to every one of His people. Believers ought to take Paul's advice and put their gifts into practice, for it will benefit the Christian community and bring honor to God, who loves and cares for them deeply.

Lastly, Christians are called to love one another as Christ has loved them. The ultimate demonstration of love was Jesus dying in the place of believers. Therefore, followers of Christ should follow the example of their God and love with the same eagerness as Christ.

While there is much to learn from Paul’s great systematic theology and the latter practical sections of it, one truth stands above the rest: God loves His people, Jews and Gentiles, and the Gospel accomplishes all the requirements for salvation on behalf of those who have faith. Without the Gospel, no one would ever be able to know God’s righteousness and love.