ROMANS, THE EPISTLE TO THE.
This epistle claims our interest more than the other didactic epistles of the Apostle Paul, be cause it is more systematic, and because it ex plains especially that truth which became subse quently the principle of the reformation, viz., righteousness through faith. Melanchthon was so fond of this epistle that he made it the subject of constant lectures, and twice copied it out with his own hand, just as Demosthenes copied Thucyd ides (comp. Strobel's Literorgeschichte der loci Thcologici des Melanchthon, p. 13) ; in these lec tures he explained the leading dogmatical and ethical ideas, i. e., the loci Thcologici, which, at a later period, gave rise to the dogmatical work bearing this title.
(1) The Author. At the period when the apos tle wrote the Epistle to the Romans, he had passed through a life full of experience. About four years after the composition of this letter Paul calls himself Presbutas 'the aged' (Phile mon, verse 9). Paul was at this time between fifty and sixty years old. After having spent two years and a half at Ephesus, he planned a journey to Macedonia, Achaia, Jerusalem, and Rome (Acts xix Having spent about three months in traveling, he arrived at Corinth, where he re mained three months (Acts xx :2) ; and during this second abode at Corinth he wrote the Epistle to the Romans (comp. 1 Cor. xvi :1-3, and 2 Cor. ix with Rom. xv :25). Paul dispatched this letter by a Corinthian woman, who was just then travel ing to Rome (xvi :1), and sent greetings from an inhabitant of Corinth (xvi :23 ; comp. t Cot. i :t4)• (2) When Written. The data in the life of the apostle depend upon the year in which his con version took place. Consequently we must have a settled opinion concerning the date of this event before we speak about the date of the Epistle to the Romans. The opinions of the learned fluc tuate concerning the date of the conversion ; some think that this event took place as early as A. D. 31 or 41 ; but it is by far more probable that the epistle was written about the year 58 or 59. The congregation of Christians at Rome was formed at a very early period, but its founder is unknown. Paul himself mentions two distinguished teachers at Rome, who were converted earlier than him self. According to Rom. i :8, the Roman congre gation had then attained considerable celebrity, as their faith was spoken of throughout the whole world. From chap. xvi, we learn that there were a considerable number of Christian teachers at Rome ; from which we infer that the congregation had existed there for some time ; and it is most likely that the Jews at Rome were first converted to Christianity. Under Augustus there were so many Jews at Rome, that this emperor appointed for them quarters beyond the Tiber. These Jews consisted mostly of freedmen, whom Pompey had carried to Rome as slaves : some of the early Christians at Rome followed mercantile pursuits.
(3) To Whom Written. At the time when this epistle was written there were also Gentile Christians in the Roman church ; and from pas sages like xi :t3 ; xv :t6 ; i :7 and 13, we learn that the Gentile Christians were then more numerous than the converted Jews. It is well known that in those times many heathens embraced Judaism (Tacitus, Annal. xv. 44 ; Juvenal, Sat. xiv. 96). These converts to Judaism were mostly women. Such proselytes formed at that period the point of coalescence for the conversion of the Gentiles. Among the converts from Judaism to Christianity there existed in the days of Paul two parties. The congregated apostles had decreed, according to Acts xv, that the converts from paganism were not bound to keep the ritual laws of Moses. There were, however, many converts from Juda ism who were disinclined to renounce the author ity of the Mosaic law, and appealed erroneously to the authority of James (Gal. ii :9 ; comp. Aots xxi :25) ; they claimed also the authority of Peter in their favor. Such converts from Judaism, men tioned in the other epistles, who continued to observe the ritual laws of Moses, were not preva lent in Rome ; however. Dr. Baur of Tfibingen supposes that this Ebionitic tendency prevailed at that time in all Christian congregations, Rome not excepted. He thinks that the converts from Judaism were then more numerous than the Gen tile Christians, and that all were compelled to submit to the Judaizing opinions of the majority (comp. Baur's zlbliandlung caber Zweck and Vcranlassung des Romcrbricfs, in der TubitTer Zeitschrift, 1836). However, we infer from the passages above quoted, that the Gentile Chris tians were much more numerous at Rome than the converts from Judaism. Neander has also shown that the Judaizing tendency did not prevail in the Roman church (comp. Neander's Pjanf.ung der Christlichen Kirchc, 3rd ed. p. 388). This opinion is confirmed by the circumstance, that, according to ch. xvi, Paul had many friends at Rome. Dr. Baur removes this objection only by declaring ch. xvi to be spurious. He appeals to ch. xiv in order to prove that there were Ebionitic Christians at Rome; it appears, how ever, that the persons mentioned in ch. xiv were by no means strictly Judaizing zealots, wishing to overrule the Gentile Christians, but, on the contrary, some scrupulous converts from Juda ism, upon whom the Gentile Christians looked down contemptuously. There were, indeed, some disagreements between the converts from Juda ism and the Gentile Christians in Rome. This is evident from ch. xv :6-9, and xi :17, 18; these de bates, however, were not of so obstinate a kind as among the Galatians; otherwise the apostle could scarcely have praised the congregation at Rome as he does in ch. i :8 and 12, and xv :14. From ch. xvi :17-2o we infer that the Judaizers had endeavored to find admittance, but with little success.