Answer to Question 1. Paul begins his letter with a salutation and a reason for writing. After that, he states his theme: "I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to the Jew first and also to the Greek". Paul then spends just over three chapters explaining the need for salvation. He names the Jews first, so I'm not sure why Paul starts by explaining the need of the Greeks (or Gentiles or pagans) first. This is the second half of chapter one. When explaining the need for salvation, he speaks three times of "giving them over to …". It seems like a downward spiral to me. God reveals himself through creation, yet they did not retain God in their hearts and began to worship created things. Next they sank into sexual debauchery. Finally, they created an anti-social society with Paul listing a dozen of their interpersonal dysfunctions. These pagans are obviously condemned outside of Christ. Their situation is hopeless.

In chapter two, Paul moves on to "people who judge". This group seems to have some morality that the previous group does not have. I'm not quite sure who these people are. Paul may be speaking to both Jews and Gentiles, however a reference in the middle of the chapter specifically to Jews may indicate that all of chapter two is directed toward Jews. These are people who know the law, but are unable to keep it. They know what to do (unlike chapter one people), but they are unable or unwilling to do what is right. In the second half of Chapter two, Paul addresses the Jews specifically. He says that their heritage should direct them toward Christ, but it did not. In these three instances (Pagans, moral people, Jews) Paul speaks first of God's revelation to them, second of their disregard of the revelation, and third God's response to their disregard.

In chapter three, Paul speaks more directly to Jews addressing their advantages. In spite of all the things that God has done for them they still choose to sin. Paul points this out with many OT passages. Paul concludes with the famed passage "for all have sinned and come short of the glory of God (3:22)". Everybody needs salvation. This is the human situation. Only God can provide it through Jesus Christ.

Answer to Question 2. In chapter 14, Paul speaks of a special situation of disharmony in the Roman church. This disharmony is caused by some Christians who have dietary restrictions and who honor certain days. Paul refers to these as "weak". The opposing group who will eat any food and do not honor certain days are referred to as "strong". These two groups may be Jewish Christians versus Gentile Christians, but this is not certain. This does not seem to be a dispute about morality but disunity. Paul ends this chapter by saying "the eating or not eating" is not critical. Paul indicates this these practices are neither moral nor immoral, but "amoral". After describing the attitudes of the weak and strong, Paul discusses their responsibilities. The weak (Jews?) must not judge the strong (the gentiles?) . God will judge. The strong must not flaunt their strength by eating meat in front of the weak. They must not be a stumbling block or provoke the weak into judgmental sin. Paul says "the kingdom of God is not eat or drink but righteousness, peace and joy (verse 15?)". This is good advice applicable to gray areas that are not clearly black or white. The weak must give the strong liberty as they are able, but the strong should not flaunt their liberty in front of the weak. Perhaps the strong should also refrain from the amoral activity so as not to offend the weak. This is especially true of leaders in the church. The pastor may have to curtail his liberty so accommodate the weak. Paul concludes by saying that "whatsoever is not of faith is of sin". If we cannot do something with good conscience, then we should not do it.

Answer to Question 3. The first Roman Christians were probably Jews who returned from Pentecost in about 30 AD. Soon there were both Jewish and Gentile believers, but Jews ran the show. In about 57, the Emperor Claudius ran the Jewish believers out of Rome. For three years, Gentile believers alone were maintaining and expanding the church. When the Jews returned, there was tension. There may have been more gentile believers by the time Paul wrote this letter to Rome.

The church in Rome was probably a collection of small house churches. These churches probably attracted and accepted a common set of believers (a collection of rich Jews, a collection of slave Gentiles, a mixed group perhaps). The homogeneous principle was probably working in Rome just as it is today. No doubt there were also Judeasers who tried to force non-Jews into becoming Jews a requirement for becoming Christian. Add to this, political opposition from the state and the immature status of "baby" Christians and one can understand the disunity that must have been in Rome. Also, there was no apostolic founder of the church in Rome. Maybe Paul - as the apostle to the Gentiles - was hoping to adopt this largest of all gentile cities. All of these circumstances lead to a disunited church.

As one reads through Romans there are times when the audience is clear: "to all the saints in Rome" or "to my Jewish brothers". Other times the audience is not clear. Paul speaks to Jews at some places, to Gentiles at other places, and sometimes to both. Perhaps at some places he is also speaking to all Christians universally. The first three chapters set a tone of unity. ALL (both Jew and Greek) are guilty before God. ALL have sinned. ALL ethnic groups are therefore equal in their sin. One solution to the problem of disunity is to agree that we are all sinners bound for hell. Chapters 4 through 8 provide the universal means to salvation: faith in Jesus Christ. Again this is the only way. ALL ethnic groups are therefore equal in their means to salvation. A second solution to the problem of disunity is to agree that faith in Jesus Christ is the only means to salvation. Chapters 12 and 13 address the Christian attitude toward God, other Christians, our neighbors, and toward government. We should love God and our neighbors and submit to government. The watchword is "love". Love leads to unity. Paul also urges us to be one body in Christ, using gifts to serve one another. Finally in chapter 14 there is the matter of the weak and the strong which was addressed in question 2. This leads to unity when the weak do not judge the strong, but accept them, and when the strong do not cause the week to stumble but willingly set aside their liberty so as not to offend. All these help to solve the problem of disunity between Jew and Gentile.

Answer to Question 4. The last verses of chapter 5 provide a template for the three chapters that follow. Adam caused the world to fall. He was the cause of sin, the cause of law, and the cause of death. Jesus - the new Adam -- is the one who will undo what the old Adam caused. Because of God's righteousness, He forgave our debt by sending us Jesus His son. Chapter six can be entitled "Death to Sin". This chapter tells how Jesus overcomes sin. When a believer is united with Christ, he is no longed a slave to sin. This chapter ends with "for the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." Chapter seven can be entitled "Death to Law". The law is not bad in itself, but it cannot save. We battle with ourselves to uphold the law, but we cannot. Jesus fulfills the law and removes its bondage. This chapter ends with "Who can deliver me from the bondage of the law?" The answer is Jesus. Chapter eight can be entitled "Death to Death". This chapter is centered on the Holy Spirit and how the Spirit gives us victory. The Spirit assures us that will see glory and that nothing can separate us from the love of God which is in Christ Jesus.