Theological Themes in Romans
In Romans 5:12-21 A Christian missionary who once persecuted the church More discusses the tragedy of Adam’s trespass against God, which affected all of humanity—all people are like Adam in their rebelliousness against God. But Christ was obedient, and his righteousness is available for all. His saving work exceeds the destruction that Adam caused. Paul also uses the Adam/Christ theme in 1 Corinthians 15:21-23, 45-49.
The Holy is a term that originally meant set apart for the worship or service of God. While the term may refer to people, objects, time, or places, holiness in Judaism and Christianity primarily denotes the realm of the divine More Spirit
Paul speaks frequently about the Holy Spirit, using a wide range of expressions: “the Spirit of God,” “the Spirit of Christ,” “the Holy Spirit,” “the Spirit of holiness,” “the Spirit of God’s Son,” or simply “the Spirit.” According to Paul, the Spirit prompts faith in a person (see 1 Corinthians 12:3), distributes spiritual gifts to members of the church (see 1 Corinthians 12:4-11), and empowers the life of the individual (Romans 8:1-11).
Justification by faith
This theme is probably the first that comes to mind for many when they think of Romans (and the same is true of Paul’s letter to the Galatians). It is a major theme, emphasized strongly at Romans 3:21-26, 28, 30; 5:1. All of chapter 4 is about justification by faith in the case of God promised that Abraham would become the father of a great nation, receive a land, and bring blessing to all nations. More and the implications that flow from it for those who share the faith of Abraham. Justification by faith means that one is justified (set in a right relationship) with God purely on the basis of one’s trust (or faith) in the promises of God, fulfilled in Jesus is the Messiah whose life, death, and resurrection are God’s saving act for humanity More Christ, and not by efforts known as doing the works of the law.
The The Mosaic law is another term for the Torah or the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. These five books are traditionally accepted as the word of God as told to Moses. More
For Paul, the Mosaic law is holy, given by God as a gift to Israel (Romans 7:12), but it can also be misused when its ritual precepts (such as dietary commandments) are imposed upon gentiles (as in Galatians 2:14; 5:1) and when it is used as a measure of one’s presumed righteousness before God (Romans 3:19-20). According to Paul, Christians live under the lordship of Christ (not the law), but that will entail a life conformed to the will of God, which is summed up in the love commandment (Romans 13:9; see also Galatians 5:14).
The righteousness of God
Paul speaks of “the righteousness of God” at Romans 1:17; 3:21-22, 25; 10:3; and elsewhere in his letters. The expression does not refer to some standard (such as God’s justice) but to God’s saving work, which is made evident in the gospel (1:17).
Sanctification means to be set aside for a special purpose. The coming of the Holy Spirit sanctified the disciples and the people of God and made it possible for believers to grow in grace through the covenant of their baptism. More
The term refers to the process of making a person, place, or thing holy. In his letters Paul speaks of believers in Christ as people who are sanctified already (1 Corinthians 1:2) or, in similar terminology, individuals who are called to be saints, that is, sanctified people (Romans 1:7). People are sanctified through Jesus was baptized (literally, “dipped”) in the Jordan River by John the Baptizer, at which time he was acclaimed from heaven as God’s Son, the Beloved. Much later baptism became one of the sacraments of the Church, the action by which a person is incorporated… More (1 Corinthians 6:11). On the other hand, Paul can speak of sanctification as a process in which a believer is engaged by means of a moral life (Romans 6:19-22; 1 Thessalonians 4:3).
The weak and the strong
In Romans 14:1-15:13 Paul addresses the “weak and the strong” at Rome. The “weak” are vegetarians, observe certain days, and drink no wine (14:1-2, 5, 21). The “strong” do not abide by such regulations (14:2-5, 10), and Paul identifies with them (15:1). The former probably were Jewish Christians who continued a Jewish way of life as Christians, and most likely the latter were mainly gentiles (Paul being an exception). Paul urges the so-called “strong” to bear with and honor the others (14:1, 3-4, 15, 19-21, 23).
The wrath of God
The wrath of God is mentioned 12 times in Romans (1:18; 2:5 [twice], 8; 3:5; 4:15; 5:9; 9:22 [twice]; 12:19; 13:4, 5) and three times elsewhere by Paul (1 Thessalonians 1:10; 2:16; 5:9). Usually Paul says that God’s wrath will be revealed at the last day as punitive judgment (Romans 2:5, 8; 3:5; 5:9; 9:22; 1 Thessalonians 1:10; 5:9), but he also says that it can be seen already in the effects of the law (that is, divine judgment, as in Romans 4:15) and in the punishment of wrongdoers by temporal rulers (Romans 13:4-5).