The Main Divisions in the Epistle: Romans

Romans  •  4 min. read  •  grade level: 9
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Chapters 1-8
The Apostle Paul’s purpose in writing this epistle was to make known to the saints in Rome the gospel that he preached among the Gentiles. At the time of its writing, he had not been to Rome, and therefore, did not know all of the believers there—though in chapter 16, he mentions some by name whom he did know. Since this was the case, Paul had reason to believe that the saints in Rome may not have been apprised of the full gospel that he preached—which he calls, “my gospel” (chaps. 2:16; 16:25). Therefore, in this epistle he takes them systematically through the details of the gospel that he announced. His burden was to ground these believers in the foundational truth of the gospel (chap. 1:11).
The Main Divisions
Paul told Timothy that the “workman” who desires to teach the truth, and be “approved unto God” in doing it, must “rightly divide the Word of Truth” (2 Tim. 2:1515Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:15)). This shows that there are divisions in God’s Word that we are to take note of if we desire to have a proper understanding of Scripture. The epistle to the Romans has three such divisions, and also a number of sub-divisions. It is our purpose, therefore, to note these divisions and the reason for their existence, and in doing so, instruct those who are looking for a better understanding of the truth of the gospel. These main divisions are:
•  Chapters 1-8—Doctrinal.
•  Chapters 9-11—Dispensational.
•  Chapters 12-15—Devotional.
Chapter 16 is a letter of commendation that has been added to the epistle as a supplement or an appendix, and was delivered to the saints at Rome at the same time as the epistle itself. In a sense, we could say that Romans consists of two epistles.
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The Development of Truth in Paul's Epistles
There is a distinct progression of truth in connection with our identification with Christ in Paul’s doctrinal epistles. They are:
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Galatians only goes as far as our identification with Christ "crucified" and "dead" (Gal. 2:19-2019For I through the law am dead to the law, that I might live unto God. 20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:19‑20)). Romans goes a step farther and sees the believer "buried" with Christ (Rom. 6:44Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:4)). Colossians sees the believer on higher ground yet; we are not only dead and buried, but also "quickened" and "raised" with Him (Col. 2:1313And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)). The epistle to the Ephesians does not even present Christ as “crucified,” “dead,” or “buried.” It sees the believer on the highest ground with Christ on the other side of death altogether—as “quickened,” “raised,” and “seated” in Him in the heavenlies (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)).
Two Views of Man in the Flesh in Paul's Epistles
The fallen condition of man is viewed in two different ways in Paul's epistles:
•  In Colossians and Ephesians man is seen as dead in his sins (Eph. 2:1-31And you hath he quickened, who were dead in trespasses and sins; 2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:1‑3); Col. 2:1313And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)).
•  In Romans and Galatians man is seen as alive in his sins (Rom. 1:3232Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:32); Gal. 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4)).
The remedy for man’s twofold fallen condition is found in Christ in two ways—in His death and in His resurrection. In the Romans’ view of man, man is seen living on earth as a guilty sinner before God. He is so affected by the disorder of his sins, and under the dominion of his sin-nature, that he cannot stop his sinful course of living. God's way of delivering him from his condition is to put him to death. This is the line of truth that is developed in Romans. Christ's death is brought in (and our identification therewith) as the remedy for that condition. Christ died and shed His blood (Rom. 3:25; 4:25; 5:6-825Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)
25Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)
6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:6‑8)) to put away the believer's sins, but also to put an end to the sinner judicially before God, and thus breaking his link with that condition in which he lives (Rom. 6:1-111What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:1‑11); Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20)).
Two Positions of the Christian in Romans and Ephesians
Christians are viewed at the present in two different positions:
In Ephesians, the believer is viewed as being seated together in heavenly places in Christ, and the Lord’s coming (the Rapture) is not mentioned (Eph. 2:5-65Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:5‑6)).