Books in history Luther on Romans

MARTIN LUTHER's name is inextricably bound up with Paul's Epistle to the Romans. It was his rediscovery of this part of the New Testament that had for so long been misunderstood and neglected that played such an important part, under God, in the coming of the great sixteenth century Reformation.

It was on 3rd November 1515 that the professor of Sacred Theology at the University of Wittenburg began to lecture on Romans. It followed a series on the Psalms. Some three years before, Luther had first come to Wittenburg in Saxony as successor to his superior in the Augustinian Order, Johan von Staupitz. Dr Staupitz had wisely discerned that the only way Luther was likely to find relief from the deep conviction of sin he was experiencing was through a study of the Word of God itself and so had appointed him to his own post.

It was as Luther slowly and carefully prepared his lectures that he came at last to a full understanding of the central scriptural doctrine of justification by grace through faith in Christ. The lectures took just under a year to complete (no long summer break in those days!). It was followed by the series on Galatians.

The notes were never revised or repeated as Melanchthon became lecturer on this subject. The earliest manuscripts were lost for some time, but a good copy came to light at the end of last century in the Vatican Library (of all places!) and the original was found in Berlin.

Luther's style shows a break from the Mediaeval tradition and marks the beginnings of the modern exegetical method which is both textual and historical. The preserved notes clearly only give a bare idea of what it must have been like to hear him speak. He was a master teacher and there was undoubtedly much said in the lecture room that does not appear in the published version.

When the commentary was first published in 1552 Luther added an introduction of about eight pages. Known universally as Luther's Preface to the Romans its fame has been greatly enhanced by a famous occurrence just over 200 years later in London, England.

It happened in a meeting in an upper room in Aldersgate Street on 24th May 1738. It was, of course, John Wesley's famous experience where he felt his heart "strangely warmed". Luther's Preface to the Romans was being read at the time. Wesley wrote in his journal: "I felt I did trust in Christ, Christ alone, for my salvation; and an assurance was given me that he had taken my sins away, even mine, and saved me from the law of sin and death".

Wesley regarded this as his conversion - it certainly marked a great change in his life and was a decisive factor, in God's providence, in the amazing events of the Evangelical Revival of the eighteenth century which followed. Many since have recognised the value of this great work.

The American Lutheran, J Theodore Mueller, said the commentary, " ... deserves general study not only because of its vast devotional material, but also because of its clear and sharp emphasis on salvation by grace through faith. ... Fraught with profound thoughts, it witnesses everywhere to the sincere piety of the great Reformer."

Earlier this century another American pastor, Donald Grey Barnhouse, wrote: "Beyond question Luther's Romans is one of the great books of Christian history and well deserves devotional reading by believers." Who knows what God might yet accomplish by means of this remarkable commentary on this even more remarkable book.

This article first appeared in The Evangelical Library Bulletin

Reading the New Testament Romans

Paul’s longest letter (that’s why it’s first), that to the Romans, has been called by Irving Jensen ‘Paul’s masterpiece’. Luther called it ‘the chief part of the New Testament … the purest gospel’. Calvin said it opens the door ‘to all the most profound treasures of Scripture’. Coleridge called it ‘the most profound book in existence’. Down the years Christians from many different backgrounds have greatly valued it.

The background

The traditional view is that Paul wrote the letter in 56 or 57 AD, at the end of his third missionary journey, probably while at Corinth, although he may have written from Philippi before sailing for Troas. He was planning to return to Jerusalem with the collection made in Macedonia and Achaia (15:25, 26) then go on to Spain, visiting Rome en route (15:24). The letter was probably carried by Phoebe (16:1), a servant (deaconess?) in the church at Cenchrea. The last chapter of the letter shows that Paul had many friends in Rome. He sends many greetings to people known to him. He says he had often planned to visit (1:13, 15:22) but had been hindered from doing so on each occasion. When Paul eventually reached Rome, it was not as a freeman but as a prisoner.

The church at Rome was probably not very large, and consisted mainly of Gentiles. Paul speaks of them as Gentiles in 1:13. The reason for thinking this is that the church had not made any great impact on the Jewish population there. From the end of Acts we learn that there were some Jews at Rome, who must have come to the city after the expulsion of Jews by Claudius in 50 AD (this would now have been in the time of Nero, perhaps 13 years later.) The Jews in Rome had not heard of Paul from their countrymen in Judea, nor it seems did they know much about the gospel, though they had heard of it. They had a more open attitude than Paul had encountered elsewhere and Acts 28:21, 22 tells us that they wanted to hear more. All this suggests that the existing church was not prominent or influential in the city. 

We do not know anything about the origin of the church at Rome. There were visitors from Rome in Jerusalem on the Day of Pentecost (Acts 2:10) who may have been converted and returned to the city with the gospel. Also, Priscilla and Aquila had come from Rome and according to 16:3 had returned. Certainly they would have been involved in the nurture of the church, even if not in its founding. The New Testament certainly makes no suggestion that Peter was involved in establishing the church. It is more likely that the church was started spontaneously by converts who settled there from other parts of the world, with no direct apostolic involvement.

Perhaps the best way to understand the history is to assume a largely Jewish membership at first. Then when Claudius expelled the Jews it changed and became largely Gentile. When Jews eventually returned to Rome and to the church there were some cultural tensions. This certainly fits in with the opening chapters and with Chapters 14 and 15. It may illuminate Chapters 9-11 too. The book thus has a lot to say to established churches today that receive an influx of unchurched converts.

Paul was interested in this church for a number of reasons. He wanted to see the capital of the empire, and possibly make the church there a centre of outreach to other parts of Italy and maybe the rest of the empire. As we have seen, he wanted to go as far as Spain, which was the western edge of the known world at that time. We can also see from the character of the letter that he was concerned to give thorough and systematic instruction to the church there. Unlike 1 Corinthians or Galatians, this letter is less concerned with correcting errors and dealing with problems and more with simply teaching the truth. While not covering every area of Christian doctrine, it is the fullest account of Christian teaching in the New Testament, with the possible exception of Ephesians. 

The central theme is the gospel itself, the revelation of the righteousness of God in providing for the salvation of sinners. It is particularly addressed to Gentiles, reflecting the composition of the church at Rome. Paul speaks of himself as the Apostle to the Gentiles (1:5) and in Chapter 1 outlines the religious history of the Gentile world apart from the gospel. He speaks of the gospel as being for Gentiles also (3:29) and emphasises that there is no distinction between Jew and Gentile in the way of salvation. Key words or phrases include law, righteousness, faith, sin, death, flesh, impute (credit), in Christ, Spirit. Leschert draws attention to one characteristic little phrase Paul uses ten times in this letter – May it never be! (God forbid! the AV has). See 3:3, 5, 31; 6:1, 15; 7:7, 13; 9:14; 11:1, 11.

A possible outline Theme: Salvation by grace alone. As is often the pattern in his letters, Paul begins with doctrine (to the end of Chapter 11) and then comes to his application later.

1. Introduction 1:1-17 Salutation, author, destination, greeting 1:1-7 Occasion of writing 1:8-15 Theme stated 1:16-17

2. The Need of Divine Righteousness 1:18-3:20

The Decline of the Gentile World 1:18-32

All Are Without Excuse 2:1-16

The Need of the Jews 2:17-3:8

The Universal Condemnation 3:9-20

3. Justification By Faith Established 3:21-8:39

Justification Explained 3:21-31

Justification Illustrated from the OT 4:1-28

The Consequences of Justification 5:1-21

Objections to Justification Anticipated 6:1-7:25

The Security of the Justified 8:1-39

4. Justification By Faith and Israel’s History 9:1-11:36

God’s Absolute Sovereignty 9:1-29

Jewish Responsibility 9:30-10:21

The Merciful Purposes of God 11:1-36

5. Practical Consequences of Justification 12:1-15:13

Living Before God 12:1, 2

Living in the Church 12:3-16

Living Among Enemies 12:17-21

Living as a Citizen 13:1-14

Living in Love and Liberty 14:1-15:13

6. Personal Matters and Closing Doxology 15:14-16:21

Christian doctrine for all

It is interesting to note the way this letter was so important in the conversions of three of the most significant men in Christian history – namely Augustine of Hippo, Martin Luther and John Wesley. No wonder Dale Leschert calls it ‘one of the most influential letters in all of history’. The letter has also been very significant for the formulation of Christian doctrine. John Stott calls it ‘the fullest, plainest and grandest statement of the gospel in the New Testament’. Many theological terms we use are derived chiefly from this letter, eg justification, imputation, adoption, sanctification. The letter’s structure has greatly influenced Christian thought. However, it is a book, as F F Bruce notes, for ‘ordinary men and women’, people like you and me. Luther wanted every Christian to know it off by heart and make it ‘the daily bread of the soul’. As F F Bruce wrote, ‘there is no telling what may happen when people begin to study the letter to the Romans’. If you have never made serious study of the book, may I urge you to try. You will find Stuart Olyott’s little book The gospel as it really it (in Evangelical Press’s Welwyn series) a great help.

Originally published in Grace Magazine