(4) Occasion and Object. The opinions con cerning the occasion and object of this letter differ according to the various suppositions of those who think that the object of the letter was supplied by the occasion, or the supposition that the apostle selected his subject only after an opportunity for writing was offered. In earlier times the latter opinion prevailed, as for instance, in the writings of Thomas Aquinas, Luther, Me lanchthon, Calvin. In more recent times the other opinion has generally been advocated, as, for in stance, by Hug, Eichhorn, and Flatt. Many writ ers suppose that the debates mentioned in chap ters xiv and xv called forth this epistle. Hug, therefore, is of opinion that the theme of the whole epistle is the following—Jews AND GENTILES HAVE EQUAL CLAIM TO THE KINCDON1 OF GOD. According to Eichhorn, the Roman Jews, being exasperated against the disciples of Paul, endeavored to demonstrate that Judaism was sufficient for the salvation of mankind; consequently Eichhorn sup poses that the polemics of St. Paul were not di rected against Judaizing converts to Christianity, as in the Epistle to the Galatians, but rather against Judaism itself. This opinion is also main tained by De \Vette (Einleitung ins Neste Tes tament. 4th ed. sec. 138).
According to Credner (Einleitung, sec. 141), the intention of the apostle was to render the Roman congregation favorably disposed befgire his arrival in the chief metropolis, and lie therefore endeavored to show that the evil reports spread concerning himself hy zealously Judaizing Chris tians were erroneous.
This opinion is nearly related to that of Dr. Baur, who supposes that the real object of this letter is mentioned only in chaps. ix to xi. Ac cording to Dr. Baur, the Judaizing zealots were displeased that by the instrumentality of Paul such numbers of Gentiles entered the kingdom of God, that the Jews ceased to appear as the Mes sianic people. Dr. Baur supposes that these Juda izers are more especially refuted in chapters ix xi, after it has been shown in the first eight chap ters that tt was in general incorrect to consider one people better than another and that all had equal claims to be justified by faith.
Against the opinion that the apostle, in writing the Epistle to the Romans, had this particular polemical aim, it has been justly observed by Ruckert (in the second ed. of his Contmentar.), Olshauscn, and De \Vette, that the apostle him self states that his epistle had a general scope. Paul says in the introduction that he had long entertained the wish of visiting the metropolis, in order to confirm the faith of the church, and to be himself comforted by that faith (chap. i:12). He adds (i:1(,), that he was prevented from preach ing in the chief city by external obstacles only. He says that he had written to the Roman Chris tians in fulfillment of his vocation as apostle to the Gentiles. The journey of Phccbe to Rome seems to have been the external occasion of the epistle; Paul made use of this opportunity by sending the sum and substance of the Christian doctrine in writing, having been prevented from preaching in Rome. Paul had many friends in Rome who communicated with him; consequently he was the more induced to address the Romans, although he manifested some hesitation in doing so (xv:15). These circumstances exercised some influence as well on the form as upon the con tents of the letter ; so that, for instance, its con tents differ considerably from the Epistle to the Ephesians, although this also has a general scope. The especial bearings of the Epistle to the Ro mans are particularly manifest in chaps. xiii to xvi; Paul shows to both Jews and Gentiles the glory of Christianity as being absolute religion, and he especially endeavors to confirm the faith of the converts from Judaism (iv) ; Paul refers to the circumstances that in Rome the number of Gentile Christians was much greater than that of the converted Jews, and he explains how this was consistent with the counsel of God. He endeavors to re-establish peace between the contending par ties; consequently he had to produce many argu ments which might be converted into polemics (poletnik) against the Jews, but it does by no means fallow that such polemics were the chief aim of the apostle.
(5) Contents. It belongs to the characteristic type of St. Paul's teaching to exhibit the Gospel in its historical relation to the human race. In the Epistle to the Romans, also, we find that pe culiar character of St. Paul's teaching, which induced Schelling to call St. Paul's doctrine a philosophy of the history of man. The real pur pose of the human race is in a sublime manner stated by St. Paul in his speech in Acts xvii :26. 27; and he shows at the same time how God had, by various historical means, promoted the attain ment of his purpose. St. Paul exhibits the Old Testament dispensation under the form of an institution for the education of the whole human race, which should enable men to terminate their spiritual minority, and become truly of age (Gal. iii :24, and iv :1-4). In the Epistle to the Ro mans also, the apostle commences hy describing the two great divisions of the human race, viz., those who underwent the preparatory spiritual education of the Jews, and those who did not undergo such a preparatory education. We find a similar division indicated by Christ himgelf (John x :16), where he speaks of one flock sep arated by hurdles. The chief aim of all nations, according to St. Paul should be the dikaiosuna cnopion sou Theou, righteousness before the face of God, or absolute realization of the moral law According to St. Paul, the heathen also have their law, as well as a more religious internal revela tion (Rom. i :19, 32: ii :t5). The heathen have, however, not fulfilled that law which they knew, and are in this respect like the Jews. who also disregarded their own law (ii). Both Jews and Gentiles are transgressors, or by the law separated from the grace and sonship of God (Rom. ii :12; iii :20) ; consequently if blessedness could only be obtained by fulfilling the demands of God, no man could be blessed. God, however, has gratuitously given righteousness and blessedness to all who be lieve in Christ (iii:21-31) ; the Old Testament also recognizes the value of religious faith (iv) ; thus we freely'attain to peace and sonship of God presently, and have before us still greater things, viz., the future development of the kingdom of God (v. 1-I I). The human race has gained in Christ much more than it lost in Adam (v:12, 21). This doctrine by no means encourages sin (vi) ; on the contrary, men who are conscious of divine grace fulfill the law much more ener getically than they were able to do before having attained to this knowledge, because the law alone is even apt to sharpen the appetite for sin, and leads finally to despair (vii) ; but now we fulfill the law by means of that new spirit which is given unto us, and the full development of our salva tion is still before us (viii :I-27). The sufferings of the present time cannot prevent this develop ment, and must rather work for good to them whom God from eternity has viewed as faithful believers; and nothing can separate such be lievers from the eternal love of God (viii :28-39). It causes pain to behold the Israelites themselves shut out from salvation; but they themselves are the cause of this exclusion, because they wanted to attain salvation by their own resources and exertions, by their descent from Abraham, and by their fulfillment of the law; thus, however, the Jews have not obtained that salvation which God has freely offered under the sole condition of faith in Christ (ix) ; the Jews have not en tered upon the way of faith, therefore the Gen tiles were preferred, which was predicted by the prophets. However, the Jewish race, as such, has not been rejected; some of them obtain salva tion by a selection made not according to their works, but according to the grace of God. If some of the Jews are left to their own obduracy, even their temporary fall serves the plans of God, viz., the vocation of the Gentiles. After the mass of the Gentiles shall have entered in, the people of Israel also, in their collective capacity, shall be received into the church (xi).