Our Purpose for This Post

 

To whom was the Book of Romans Written?

We know quite a bit about the author. But we may not know much about the so-called Romans or the Roman Church. Unfortunately, our understanding of who they are may be influenced by our Western mindset. You see, we tend to have preconceived notion of what a Church is and what it looks like. Those preconceived notions may play right into our perceptions about the Roman Church of Paul’s day.

In this installment to our Paul and Hebrew Roots Series, we seek to identify Shaul’s (i.e., the Apostle Paul’s) original intended audience for his Letter to the Romans. 

It is important to establish right off the bat the identity of the original intended audience. For not knowing the original identity of the original intended audience adds to the difficulty to Shaul’s challenging writings. 

So then, a present day reader who reads Shaul’s epistles without establishing the letter’s original intended audience stands to misinterpret and or misunderstand some of the letters’ content. 

 

Need—Identify Who the Original Intended Audience Is

 

Knowing to whom the Book of Romans was written helps us determine what content in the Cepher/Letter pertains specifically to Shaul’s original intended readers (in this case the Roman Kehila) and what content pertained to all the Kehilas the apostle oversaw.  

 

 

 

 

Determining the identity of Shaul’s original audience is equally important to our understanding of what content contained in the Cepher/Letter is and is not applicable to Messianics today.

 

Shaul’s Applicable Content Wrapped in the Identity of His Original Intended Audience

 

To begin with, some things Shaul wrote about were organizational and personal in nature. For these things did not apply to any persons or organizations outside the original addressees to his letter. 

Shaul’s restriction against women speaking in the Kehila is an excellent example of this. 

“Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law” (1 Cor. 14:34). 

Now, this restriction applied on to the Corinthian Messianic Assemblies at the time the apostle wrote it. It did not apply to any other kehilas the apostle oversaw. In general terms, this restriction does not apply to our assemblies today.

 

Shaul Wrote Evergreen and Non-Evergreen Content

 

Indeed, Shaul did write a great deal of evergreen content to the Kehilas (i.e., the churches) he oversaw. And this evergreen content carries with it universal application. These evergreen instructions span every region, time and audience. 

Case in point would be Shaul’s instruction to the same Corinthian Messianics to.

 “…keep the feast, not with old leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1 Cor. 5:8). 

Conversely, instructions like the one restricting women speech in the Corinthian Kehilas addressed an emergent issue or situation within the original intended readers’ Kehila.

 

Normative Versus Restrictive Biblical Content

 

You may recall I previously introduced you to the “internal consistency” concept. Know that within that concept, the Berean-styled student of scripture is compelled to distinguish between “normative” and “restrictive” Scripture. 

“Normative” passages consist of universal, “evergreen content” that every true disciple of Yeshua should heed and apply to their respective walks with Mashiyach. 

Conversely, “restrictive” passages consist of regional, original addressee-specific content that may not apply to any of the other assemblies Shaul oversaw; or for that matter, would not apply to Messianics today.

 

Is Restrictive Content of any Use Today?

 

Are “restrictive” passages then of any significance to present day disciples of Mashiyach? Absolutely! 

Just as we find certain Torah commandments do not apply to Messianics today, those same non-applicable commandments may have important spiritual applications attached to them. 

Step back for just a second to the example of Shaul instructing that the Corinthian women (or woman) be silent in the assemblies. If a similar situation of trouble-making women (and or men for that matter) were to erupt in one’s kehila today, then this instruction applies.

 

Our Hebraic Focus for This Study

 

As we progress in our study of Romans, I want you to keep in mind that we will be looking at the epistle’s contents from a multi-layered cultural—Hebraic—historic—geographical perspective. Thus, in preparation for this study, I’ve tapped a few of the best contemporary Messianic teachers around to help fill in where my understanding and knowledge is lacking. 

 

Contrary to Mainstream Belief Shaul Did Not Establish the Kehila in Rome

 

It must be understood early on here in our study of Romans that Shaul did not establish the Kehila at Rome. In fact, Shaul himself made note that he had been hindered getting to Rome and he desperately desired to visit their Kehila (1:11, 13, 15).

“For I long to see you, so that I might share with you some spiritual gift that can make you stronger…I want you to know that although I have been prevented from visiting you until now, I have often planned to do so, in order that I might have some fruit among you…therefore I am eager to proclaim the Good News also to you who live in Rome” (CJB). 

 

Who Then Founded the Roman Kehila?

 

The truth of the matter is Roman Jews and Proselytes established the Roman Kehila. And these were likely eyewitnesses to the Great Outpouring of the Ruach HaKodesh on Shavuot (Acts 2) 10-days after Yeshua ascended to heaven. 

“Now there were staying in Yerushalayim religious Jews from every nation under heaven. When they heard this sound, a crowd gathered; they were confused, because each one heard the believers speaking in his own language. Totally amazed, they asked, ‘How is this possible? Aren’t all these people who are speaking from the Galil? How is it that we hear them speaking in our native languages? We are…visitors from Rome; Jews by birth and proselytes…How is it that we hear them speaking in our own languages about the great things God has done?” (vss. 5-11; CJB). 

These supposed Roman Kehila founders were members of the 3,000 converted Shavuot (i.e., Pentecost) attendees from that day. And upon returning to Rome after their historic encounter with the Spirit of YHVH, their life-changing testimony birthed the Roman Kehila.

 

The Roman Kehila Gentiles

 

Since first-century Rome was a major regional melting pot, there is no doubt that the Roman Kehila consisted of a great many Gentile converts as well. Thus, Shaul had an invested interest to explain to the Kehila’s members the Gentile’s set-apart status in the Faith (chapters 9-11).  

Despite the fact that Shaul did not establish the Roman Kehila, we must consider that the individuals Shaul sends his greetings to in chapter 16 were leaders and teachers of the Roman Kehilas. Moreover, these accomplished women and men of the Gospel were originally discipled and mentored by Shaul throughout the apostle’s evangelical career. These in turn taught, admonished and helped grow the Roman Kehila over several years. 

Therefore, in a sense, one could say that Shaul oversaw the Roman Kehila despite not being its original founder.

 

Was Paul’s Intended Audience Home Churches—Fellowships? 

J. K. McKee (a prolific Messianic apologist and author) contends that a number of home congregations or fellowships made up the Roman Kehila. 

Interestingly enough, Shaul never describes his readers as the “church in Rome.” Indeed, given the sheer number of Messianics in Shaul’s Rome, it was not possible for the whole kehila to meet in any one place. Thus, we can conclude that there was no single group of Messianics in Rome. 

According to James R. Edwards (New Testament scholar and Professor of Theology at Whitworth University in Spokane, Washington): 

“It is clear that Romans is addressed to a predominantly Gentile congregation, though one in which a significant Jewish element was present.” 

I personally believe there is some truth to both McKee’s and Edwards’ assertions about the Roman Kehila. However, I believe their assertions are weak (anemic) in describing the true nature and make-up of the Roman Kehila.

 

Was Paul’s Intended Audience Roman Messianics Attending Roman Synagogues?

 

Tim Hegg (prolific author and President of the Torah Resource Institute) places a tremendous amount of emphasis in Rome’s established synagogal system. Rome’s synagogues would have provided the platform by which Roman Messianic worship and teaching would primarily take place. 

Hegg cites James D. Dunn (a New Testament scholar at the University of Durham in England): 

“…to be able to assume such a knowledge of the scriptures as Paul does in Romans he would have to assume that his readership by and large had enjoyed a substantial link with the synagogues in Rome” (Word Biblical Commentary: Romans).  

Now, Hegg goes on to postulate in his commentary that Shaul was writing to a “synagogue community” in Rome that was part of a larger Jewish community. 

I fully support Mr. Hegg in his assessment that the Roman Kehila was primarily synagogue-based and that Shaul’s original intended readers were in fact members of the Nazarene Jewish-sect.

 

The Role the Jerusalem Council Played in the Roman Kehila Formation

 

James the Just (half-brother of Yeshua and leader of the Yerushalayim Council) sent forth the following edict to all existing Messianic Assemblies: 

“For from the earliest times, Moshe has had in every city those who proclaim him, with his words being read in the synagogues every Shabbat…it seemed good to the Ruach HaKodesh and to us not to lay any heavier burden on you than the following requirements: to abstawin from what has been sacrificed to idols, from blood, from things strangled, and from fornication. If you keep yourselves from these, you will be doing the right thing. Shalom!” (Act. 15:21-29). 

This is critical information to tuck away in our minds and hearts. For the Yerushalayim Council’s edict describes perfectly the Roman Kehila situation of Shaul’s day. We cannot identify the Roman Kehila as anything other than a true Messianic-sect of Judaism. 

 

Shaul Lavishes the Roman Kehila With Broad-Brushed Titles

 

So at this point, we have established up to this point that the original intended audience for the Cepher to the Romans were Nazarene-Netzari-Messianic Jews and Gentiles. These participated in Jewish worship and received Torah instruction through the synagogal system, as well as many extended their worship and learning over into home-fellowships. 

The apostle’s intended Roman audience was is identified as holding to the true Faith introduced to them by the original witnesses to the Shavuot (i.e., Pentecost) event in Yerushalayim 3-decades prior (Acts 2). Additionally, the Roman Kehila received teachings from the large cast of teachers, preachers and leaders listed in chapter 16. 

However, Shaul identifies these Messianics using spiritual titles and responsibilities.

 

Obedient to the Faith

The Roman Kehila is called to “obedience of the Faith” in Yeshua’s Name among the Gentile nations of the world (vss. 5, 6; NKJV). 

 

Beloved of God

 

Shaul called the members of the Roman Kehila “beloved of YHVH” (verse 7). 

In the Greek, beloved of God is “agapetois theou.” The “agapetois” denotes someone who is dear to someone. And that someone is YHVH. In fact, the term is applied to a special choice or selection of the Most High (Mat. 3:17). 

Throughout Scripture Father referred to Israel as His beloved, despite the nation’s rejection of Yeshua as their Mashiyach (11:28). 

So, when we are talking about Israel from the standpoint of being “Yah’s beloved,” we are really talking about a group of individuals who have been designated or elected for the Father’s sovereign purpose and will. 

Tim Hegg notes that the focus of the phrase “beloved of Yah” is that of Yah’s love for His elect, as opposed to the Roman Kehila’s love for YHVH. It is clear that Yah’s love for His chosen ones always precedes the elects’ love for Yah. For the Apostle John affirms for us that Yah loved us before we could love Him (1 John 4:19). 

We find most prominently featured in the Brit haDashah, Abba calling Yahoshua “my beloved Son, in whom I am well pleased” (Mat. 3:17; 17:5).

 

Saints

 

Shaul referred to the Roman Kehila as “saints.” 

The term or title “saints” is the same as “holy” (Gr. “Agios”), which means to be “marked off, separate, withdrawn from common use” (Tim Hegg). 

When we call a certain group of individuals saints, we are declaring them to as “holy.”  Such individuals possess a relationship with the Almighty that is special, unlike any in the world. 

When we meditate on what it means to be holy or to be a saint, we are essentially meditating on the “holiness of YHVH”. That holiness is an absolute attribute specific to YHVH. And Yah requires His people—His “elect” or “chosen ones”–possess and demonstrate this same attribute. 

The existence of this attribute in the life of a Child of Yah is indicative of Yah’s absolute authority. For Yah is saying to us: I am this way (i.e., holy). You must be the same way. 

As it is carried over onto the intended reader of Shaul’s letter to the Romans, Shaul is writing to those who have been called by the holy God—YHVH. These individuals are thus holy by virtue of that calling.

 

Call to Action

 

I would ask you, in anticipation of our next installment to this series, to meditate on the identities of the original intended audience for this Book to the Romans. 

Think about the connection that the Roman Kehila had with the Hebrew or Jewish Community in first-century Roman. Consider what obedience to the Faith meant to Shaul, the Roman Kehila and to you. Meditate on what it means to be “beloved of YHVH” and what it means to be a “saint.” 

Until next time, may you be most blessed fellow saints in training. Shalom.