CHAPTER 1
PAUL INTRODUCES HIMSELF
Romans 1:1-15
DIMENSION ONE: WHAT DOES THE BIBLE SAY?
Answer these questions by reading Romans 1:1-15
1. Identify the three expressions of Paul's self-identity in verses 1 and 5.
2. Locate the description of the audience of the letter, the so-called "address." (1:7)
3. Read the opening verses of the other Pauline letters (First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, First and Second Timothy, Titus). Which openings contain a reference to the "gospel of God" promised through Scripture (1:1-2) or the creed concerning Jesus? (1:3-4)
4. What does Paul mention as the content of his prayers in the "thanksgiving section"? (1:8-12)
5. In the "narration section" (1:13-15) Paul explains both his motivation in visiting Rome and the reason he has not visited earlier. Identify both points.
DIMENSION TWO: WHAT DOES THE BIBLE MEAN?
Romans is the only Pauline letter addressed to a church that Paul did not found. So Paul has to introduce himself in a way that is different from his other letters. The first fifteen verses of Romans 1 represent this self-introduction. Paul needs to explain why he is writing and to identify who he is.
The Situation in Rome
Although Paul has never been to Rome, he clearly has a firm grasp of the situation there. He mentions in 1:8 that their faith "is being reported all over the world." He also mentions in 1:13 that he has "planned many times to come to you," which indicates that Paul has studied and thought about the Roman church situation for a long time. We know that he was a missionary partner for a number of years with Roman refugees, Priscilla and Aquila, mentioned in Acts 18:1-3, 18, 26, and in other places. That Priscilla (also called Prisca) and Aquila were back in Rome when Paul wrote this letter is indicated by Romans 16:3-5. So we have every reason to believe that Paul has heard frequent reports about the situation in Rome.
The Roman churches probably were founded sometime in the decade of the thirties or early forties by now-anonymous Christian missionaries who traveled to Rome. The most likely centers for the earliest congregations were the small Greek-speaking Jewish synagogues whose presence in Rome has been proved by archaeology and other historical research. One of the peculiarities of these synagogues was that they were not only quite small but were also quite local in their background. The synagogues attracted people who had immigrated to Rome from a particular part of the Roman Empire. Most of the inscriptions found in these synagogues are in Greek, which indicates that the language used by the Jewish community in Rome was primarily Greek, not Hebrew.
Another peculiarity of these small synagogues was the lack of a centralized organization. This lack of organization had a serious consequence for the development of Judaism and Christianity in Rome. For when conflicts began to emerge between Christian missionaries and their zealous Jewish opponents in the late forties, the Roman authorities had no organization to consult. Concerned about public disorder, the government simply closed all the synagogues and expelled the agitators. This event, the so-called "Edict of Claudius," probably occurred in AD 49, which correlates closely with Priscilla and Aquila's arrival in Corinth as refugees when they first met Paul. The result was that the early Christian communities were now forced to discover new leaders and new locations for their common life.
The impression of recent scholars is that the Christian groups in Rome formed themselves into house churches, at least five in number, with new leaders who had not been affected by the expulsion of the Jewish-Christian missionaries.
In the years between 49 and 54 (when Claudius died), the Roman house churches seem to have developed in distinctive and independent ways, in some instances departing quite drastically from their roots in the synagogues where they had been founded. Charismatic leaders came to the fore in some of these churches and, in several instances at least, well-to-do patrons and patronesses who had means to provide a house became prominent leaders.
After the death of the emperor Claudius, apparently the Jewish Christians were allowed to return to Rome and the synagogues were allowed to reopen. When the Jewish Christian leaders like Priscilla, Aquila, and many others began to return, they found that the churches in which they earlier had been members were drastically altered because of new leaders and the new settings of the house churches. In all probability the conservative order of worship based on the Jewish prayer book was no longer in effect. New charismatic forms of worship and new hymns that came from different branches of early Christianity were being used. Conflicts over leadership began to surface when the Gentile Christian leaders of house churches resisted the resumption of leadership roles by Jewish Christian missionaries who were returning. Conflicts involved conservative versus liberal theology, charismatic versus traditional orders of service, Jewish versus Gentile patterns of ethics.
In this situation, Paul used the terms weak and strong, probably to indicate the outlook of groups that we would today identify roughly as conservative and liberal. Strong was evidently used by the majority of Gentile Christians who felt strong enough to break free from the Jewish law and calendar. They used the derogatory term weak for the conservatives who did not feel free to break with the traditional patterns of worship and belief they had inherited from their Jewish tradition. But the way these terms are used in Romans 14–15 indicates that the conflicts were not simply between Jewish Christian conservatives and Gentile Christian liberals. We have evidence that there were conservative and liberal Jewish Christians and conservative and liberal Gentile Christians. The situation was quite tangled; and the conflicts at the time Paul wrote the letter, in the winter of AD 56–57, appear to have been quite intense.
This situation of church conflict helps explain the level of tact with which Paul addresses the Roman house churches and also the peculiar "address" of the letter. When you look at Romans 1:6-7, you will observe that Paul addresses the Christians "in Rome" but does not refer to them as a "church." In fact, verses 6 and 7 have three fairly distinct identifications of the Christians, which probably reflects Paul's knowledge of how the Christians identified themselves. Probably the liberals, or the "strong," identified...
