Romans (Believers Church Bible Commentary)

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Book Romans (Believers Church Bible Commentary) 2004

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Martin takes Bible students into the ri… More. In this twenty-second volume of the Believers Chu… More. Shelve 1 2 Timothy, Titus: Erland Waltner explains how 1 Peter applies Jesus… More. First, it is easier to place the conversion of Aquila and Priscilla in Rome rather than in Corinth, after they met Paul. It is noted also that Paul does not mention baptizing Aquila or Priscilla 1 Cor 1: The claim that Christ stands at the center of the conflict of A. Spence counters by explaining that the chief aim in Claudius Scholars skeptical of a Christian angle to the controversy offer an alternative theory.

They assert that the reference to Chrestus indicates that a messianic figure living in Rome was generating turmoil among the Jews.

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Years after the expulsion of the Jews from Rome, Paul addresses Christians in the city. Advocates of this view argue that in this chapter Paul names too many people for a city he had never visited, and that some of the names fit especially well with Ephesus rather than Rome. Against this hypothesis, Donfried maintains that Paul includes a long list of names in order to boost his credibility with the Roman recipients of his letter. Beyond this, the existence of additional groups is less clear. The wording in verses 10 and 11 may suggest that house churches are associated with these households.

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The evidence points to the existence of at least three house churches, with the possibility of even more. The names of believers are presented side-by-side without insinuations of friction between them. The absence of the term ejkklhsiva as applied to the Roman believers as a group has been used as to contend that the Roman Christians were independent from each other.

Next, we evaluate different possibilities about how Christianity made its way from Jerusalem to Rome.

The term for visitors, also seen in Acts These libertini likely correspond to the freed slaves mentioned in sources examined earlier. If some of these freedmen eventually received the gospel message, their contact with libertini elsewhere could have facilitated the spread of the gospel to other regions, including Rome.

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Clues from Acts may be incorporated into a wider model that surmises that geographical dispersions of Christians in the first century likely brought Christianity to Rome. A competing theory promotes Peter as the carrier of the gospel to Rome. The mysterious reference in While the biblical evidence rules out a continuous presence in Rome, it is surmised that Peter could have founded the church in A.

A closer look at earlier Patristic testimony lessens the probability that Peter established the church at Rome. In the mid-second century A. As a parallel, Christianity surfaces in places like Cyprus and Cyrene without any apparent missionary journey by noted apostles Acts In the fourth century, the theologian Ambrosiaster shares a similar perspective on the beginnings of the Roman church:.

Based on a study of relevant biblical and extra-biblical documents, it is generally agreed that non-apostolic Jewish Christians brought the faith of Christ to Rome in the early decades of the church. Paul and Peter leave their mark on these believers, though they merely strengthen the work that had already begun to flourish in the capital city. Beyond these main points, scholars still differ on the exact timeline of the birth and growth of the Christian community, as well as on to what degree Roman reactions against Jewish instability stem from disagreements about Christ.

Levine, The Ancient Synagogue: Yale University Press, , Donfried and Peter Richardson; Grand Rapids: Eerdmans, , Richardson notes that as many as thirteen synagogues have been identified from Roman inscriptions, but only these five can be assumed to have existed before the arrival of Christianity to Rome.

Believers Church Bible Commentary: Romans by John E. Toews (2004, Paperback)

The Jewish Publication Society of America, , Peeters, , Christians at Rome in the First Two Centuries [ed. Fortress Press, ], He only provides the reason for the action Claudius did not take. The Apology of Paulus Orosius trans. Irving Woodworth Raymond; New York: Columbia University Press, Schnabel, Early Christian Mission, Vol 1: Jesus and the Twelve Downers Grove, Ill.: InterVarsity, , ; F. Revised and Expanded Edition ed. Wiefel departs from the majority by positing that Claudius expelled leaders of the Jewish conflicts first from Suetonius and then introduced a moderating policy allowing for residence in Rome without rights to assembly with Dio.

His main argument is that Dio and Josephus disagree, meaning that Dio must report a later reality. Revised and Expanded Edition [ed. He harmonizes Suetonius and Dio by supposing that some Jews decided to depart Rome Suetonius since they were no longer permitted to meet Dio. Both explanations envision a smaller-scale expulsion that helps explain the silence of Josephus and Tacitus on the event.

In addition, it is important to remember that pertinent periods from some sources Dio, Tacitus are known only through secondary references: See also Tacitus, Ann. Doubleday, , Note the scribal confusion in the verses from Codex Sinaiticus, as mentioned earlier.

Proponents of this viewpoint note that Chrestus was a common name for slaves in the Roman Empire. Hendrickson, , Most dwellings would have been too small for Christian gatherings, though the largest few rooms in each unit could have accommodated the type of small meetings envisioned from a reading of Rom 16 James S. This term has more relevance for the identity of the Roman onlookers than the word for longer-term residents katoikou'nte" that introduces the list of Pentecost observers in Acts 2: