1.- The Letter to the Romans is, antonomastically, Paul´s letter. It is not a temporal and abstract writing. It has a historic context that is convenient to know. It has been a key writing for Agustin and Luther along the times. It has a great ecumenical importance today. Paul proclaims the faith that saves, the faith like a personal answer to God´s word, id est, what is essential in the Gospel, that is the strength of God for the salvation of any one who believes (Rm 1,16). That is the faith to which Jesus refers when he says: Your faith has saved you (Mk 5,34; Lk 17, 19).
2.- Paul has not founded the community of Rome, but he is informed, perhaps through Aquila and Priscilla (Acts 18,2) or by another persons: Your faith is praised all around the world (Rm 1,8). The community could have had its origin in the roman foreigners (Acts 2,10) present in Jerusalem in Pentecost’s day, or, without any further discussion, in the mobility of the ancient world. It has, above all, gentiles. Paul places the romans among the other gentiles. (Rm 1,13; 1,5-6).
3.- Apparently, the letter is written in Paul´s last stay in Greece, in Corinth, perhaps in the winter of the year 55-56. After the silversmith’s riot, Paul leaves Ephesus towards Macedonia: And then he came to Greece, where he stayed for three months (Acts 20, 2-3).
4.- Paul closes a stage and opens another one. From Jerusalem to Illyria (Dalmatia), he has accomplished Christ´s Gospel, having been very carefully, however, and I am proud of it, not to preach in places where Christ is already known (Rm 15,20). He now has new plans, there is no more room for me in this regions, and as I have wanted for so long to go and see you, I hope to visit you when I go to Spain. Then you could help me go to that nation, once I have fully enjoyed your company… Right now, I am going to Jerusalem to help that community. Know that the churches of Macedonia and Achaia have decided to make a contribution for the poor among the believers of Jerusalem. (Rm 15,22- 26).
5.- Paul changes his travel’s plan: He wanted to set sail to Syria, but like the Jews were plotting against him, he decided to return by way of Macedonia (Acts 20,3). Six gentiles accompany him (Sopater, son of Pyrrhus from Berea; Aristarchus and Secundus from Thessalonica; Gaius from Derbe, Tychicus and Trophimus from Asia) and a Jew (Timothy): So they went ahead and waited for us in Troas, while we set sail for Philippi as soon as the festival of Unleavened Bread was over. Five days later we joined them in Troas (Acts 20,5-6). In Millet, Paul says goodbye to the elders, responsible of the community of Ephesus. He tells them: But now I am going to Jerusalem, impelled by the Spirit, without knowing what will happen to me there (20,22).
6.- But, why is Paul going to Jerusalem? If it is only because of the contribution, others can take it there. When he writes to the community of Corinth, from Ephesus, he has not clear it yet: Once I am with you, you will choose the persons whom I may accredit with letters to take your gifts to Jerusalem. And if it seems better for me to go only through Macedonia, they will go with me… I would like to stay with you for a while, and perhaps I will spend the winter so that you may help me on my way wherever I go (1 Co 16,3-6).
7.- Paul wants to affirm the Church´s unity constituted by Jews and gentiles, the unity that succeeded in the Jerusalem council, overcoming the Jewish legalism. But, how are things now? Paul asks for prayers to get free of the enemies of the faith in Judea and to get that the contribution may be welcome by the saints of Jerusalem (Rm 15,31). The apostle wants to close his Greek stage and to initiate his roman stage in accordance with the community of Jerusalem. He does not save any effort to get the unity of the Church, but he is not in disposition to maintain it at the expense of the Gospel. He takes with him the letter to the romans, which will help him to adequately answer to the grave objections that can be formulated in Jerusalem.
8.- Paul and his company set to sea, along the coast of Asia Minor. They board a ship that goes to Phoenicia and they arrive to Tyro, where they spend seven days with their brothers. They moved by the spirit, they tell Paul not to go to Jerusalem (Acts 21,4). Going through Ptolemais, they arrive to Caesarea, where they stay in Philip’s home. Agabus, a prophet from Judea, takes Paul´s belt and bounds his own feet and hands with it saying: This is how the Jews in Jerusalem will bind the owner of this belt and hand him over to the foreign power (Acts 21,10-11). But Paul is ready to die in Jerusalem in the name of the Lord.
9.- They arrive to Jerusalem with some disciples from Caesarea. They accommodate at home of a Cypriot called Mnason. The following day, they meet in James´ home, where all the elders, community responsible, are gathered. After greeting them, Paul began telling them in detail everything God had done among the non-Jews through his ministry. (Acts 21,19). They, on hearing him, praised God, but told him: You see, brother, how many thousands of Jews of Judea have come to believe, and all of them are zealous for the Law. Yet they have heard that you teach the Jews who live in pagan nations to depart from Moses, telling them not to have their sons circumcised and to renounce to Jewish customs. What to do, then? We shall gather the assembly for, in any case, they will hear that you have arrived. (21, 20-22)
10.- Then, to step on the distrust they have against him, they advise him to assist in a ritual act that is about to take place in the temple: In that way everyone will know that there is nothing true in what they have been told about you, but that you keep the Law. As for the non-Jews who have become believers, we sent them a letter to tell them our decision (Acts 21, 24-25). Two things are clear now: by no means Paul wants to forbid the law; the council of Jerusalem decisions stay firm.
11.- The temple ceremony ends badly. Some Jews coming from Asia (Ephesus) accuse Paul of having introduced a gentile, Trophimus, in the temple. They raise such turmoil that the roman troops become obliged to intervene to avoid his killing. The romans arrest Paul. When he is taken to the headquarters, he says to the commander: May I tell you something?. He answers him: So you can speak Greek! Are you not the Egyptian that caused a riot some time ago and let a band of four thousand terrorists out into the dessert?. Paul identifies himself; he requests permission to talk to the people in Hebrew and he narrates the story of his conversion (Acts 21,27- 22,21). More than forty Jews are ready to ambush him, but it is uncovered (23,20-22). In Caesarea he stays in prison for two years 24,27). Confronted with the possibility of being judged in Jerusalem, he appeals to the Caesar (25,11-12). He is taken to Rome, where he stays in a rented house in watched freedom for two years (28,30).
12.- The letter has the following parts: An introduction (Rm 1,1-17); three basic themes: the justification by the faith (1,18-4,25), the new life born from it (5,1- 8,39), the Jews who reject the Gospel (),1-11,36); a practical exhortation (12,1-15,13); and an epilogue (15,14-33).
13.- In the introduction Paul, a servant of Jesus Christ, called to be an apostle and set apart on behalf of the Good News, greets to all of you. God´s loved ones in Rome: may God, our Father, and the Lord Jesus Christ, give you grace and peace. (Rm 1, 1-7)
14.- Jews and gentiles are called to the faith. Both need a change: Both Jews and Greeks are under the sin; like the Scripture says: Nobody is good, not even one, no one understands, no one looks for God (Rom 3,10-11). The gentiles believing themselves wise, they become foolish (1,22). The Jews are the same: You who teach others, why don´t you teach yourself? You say that you must not steal, and you steal! You forbid the adultery, and you commit adultery! You hate the idols, but you steal in their temples!… Like the Scripture says: the other nations despise the name of God because of you (2,21-24), circumcision is of value if you obey the Law; but if you do not obey the Law, your circumcision becomes uncircumcision. But if uncircumcised men obey the commandments of the Law, do you not think that they make themselves like being circumcised? The one who obeys the Law without being marked in his body with circumcision will judge you who have the Law that you do not obey. (2,25-27)
15.- At the bottom there is a tense dialogue between a Jewish adversary and the apostle Paul: Which is then the advantage of the Jew? Which is the use of the circumcision? (Rom 3,1) – Great, in any way. Before all, God´s words were confided to them (3,2) – Then, what? Do we have any advantage? (3,9)- Absolutely not! Since we already demonstrated that both Jews and Greeks are under the sin (3,9). - We then by the faith deprive the Law of any value? (3,29). - By no means! We, rather, consolidate it (3,29). – Then, shall we say that the Law is part of sin?. - By no means! But, nevertheless, I did not meet sin but by the Law (7,7). – Has God rejected his people (11,1). - By no means! I, myself am an Israelite! (11,1), now there is a remnant in Israel (11,5). – Did they stumble so as to fall? (11,11). - By no means!. Their stumbling allowed salvation to come to the pagan nations… If Israel´s shortcoming made the world rich… what will happen when Israel reaches fulfilment (11,11-12). Then, our only choice is to sin, so that good may come of it (3,8). – Some slanderers say that this is my teaching. (3,8).
16.- The faith is the personal response to God´s word, being that of the Jew or of the gentile. God´s justice is accomplished in this manner in the justification by the faith; now it is manifested to us what the Law and the Prophets announced: God makes us just and holy without the need of a law. God makes us holy by means of faith in Jesus Christ, and this is applied to all who believe (3,21-22), for we hold that people are in God´s grace by faith and not by observing the Law. Otherwise, God would be the God of the Jews; but is he not God of all men? Of course he is, for there is only one God and he will save bay faith the circumcised Jews as well as the uncircumcised nations (3,28-30). That is Abraham´s case: he believed in God who told him: Leave your country (Gn 12,1); and because of this, held him to be a just man (Rm 4,3). But when did this happen? After Abraham was circumcised or before?. Not after, but before. (4,10). By these means, he is father of all of us , like the Scripture says: I will make you father of many nations, our father in the eyes of Him who gives life to the dead, and calls the non-existent like if already existing (4,16-17).
17.- The faith that saves means a brand new life: Having been made just by faith, we are at peace with God, through Jesus Christ, our Lord. Through him we obtain this favour in which we remain and we even rejoice in the expectation of sharing the Glory of God. Not only that, we feel secure even in trials… because the love of God has already been poured into our hearts by the Holy Spirit given to us (Rom 5,1-5). The experience of faith (Christ) irrupts in the common human experience (Adam) and transforms it (5,15): all who call upon the name of the Lord will be saved (10,11). We have been baptized with Christ in his death and in his resurrection, so that we can also live a new life (6, 2-4), although good an evil fight in our interior (7,22-23)
18.- Nevertheless, this contradiction no longer exists for those who are in Jesus Christ. For, in Jesus Christ, the law of the Spirit of life has set me free from the law of sin and death (Rom 8,1-2), all those guided by God´s Spirit are children of God (8,14), we know that the whole creation groans and suffers the pangs of birth (8,22), and we know that in everything God works for the good of those who love him (8,28).
19.- Paul feels a great sadness (Rom 9,2) because of the hardening of his people, we cannot say that the word of God has not been fulfilled, for not all the Israelites belong to Israel, and not because they are of the race of Abraham are they all his children (9,6-7), they are zealous for God, although in the wrong way (10,2), God has not rejected the people he elected, on which he had placed his eyes (11,2), there is a remnant (11,5), their stumbling allowed salvation to come to the pagan nations (11,11), if Israel´s shortcoming made the world rich… what will happen when Israel reaches fulfilment? (11,12), if some branches have been cut from the olive tree, while you like a wild olive tree have been grafted … do not be proud and despise the branches, because you do not support the roots, the roots support you (11,17-18).
20.- Paul exhorts to live a spiritual cult: Do not be conformed to the world where you live, but rather be transformed through the renewal of your mind, so that you may discern which is the will of God (Rom 12,2), being many, we only conform a unique body (12,5), do not return evil for evil (12,17), be subject to the authorities (13,1), avoid to be in debt with anyone; let love be the only debt (13,8), take into account the moment we live (13,11), let us behave with decency, put on rather the Lord Jesus Christ (13,13-14), welcome those weak in faith (14,1)
21.- In the epilogue Paul recalls his mission, comments his new plans, says goodbye (Rom 15,14-33). Chapter 26 seems to belong to a copy of the letter sent to Ephesus (Asia) from Corinth (Rom 16,23; Acts 19,22; 2 Tim 4,20).
22.- It is a critical time. On the year 62, the high priest Anas, taking advantage of the power emptiness left by the substitution of governor Festus by Albinos, orders to lapidate “James, brother of Jesus named Christ, and some others, accusing them of offence against the Law” (F. Joseph, Jewish antiquities, XX, 200). After Rome’s fire, the year 64, the Christians are accused of having provoked it. Even the historian Tacitus puts out his compassion, for the innocent victims who burn like torches in the Vatican gardens (Annals XV, 44). A Sadducean denounce, carried to Rome by Popea, Nero’s wife and a Jewish follower, was mentioned. The fact is that in a few years the nascent church is decapitated: James, Peter and Paul.
* Dialogue upon the faith that saves:
- It is the personal answer to God´s word
- It goes further than the jewish or Christian legalism
- Jews and Christians need to change
- A new life is born from the faith that saves
- In everything God works for the good of those who love him